Criticism of the 2024 Election from the Perspective of the Qur'an, Hadith and

the Relevance of Book-Based Ethics al-Tibr al-Masbuk fi Nashihat al-Muluk

Anwar Sanusi
anwarsanusiasnaf@gmail.com
Khilda Minhatul Maula
Fakultas Ushuluddin dan Adab
IAIN Syekh Nurjati Cirebon
azkhi245@gmail.com
Abstrak

This study aims to discuss Criticism of the 2024 Election According to the
Perspective of the Qur'an, Hadith and the Relevance of Ethics Based on the Book of
al-Tibr al-Masbuk fi Nashihat al-Muluk. This study uses a qualitative approach by
applying the descriptive-analytical method. The results and discussion of the research
show that humans as caliphs have duties and functions to take care of the people and
build spirituality. This is in accordance with the thoughts of Imam Ghazali in the
perspective of the past and the development of the times, which views the relevance
of the caliph to the spiritual development of the people. This statement is confirmed
by the Qur'an and Hadith about the characteristics of the caliph. This research broadly
concludes that all people must be smart in choosing a leader not because of
appearance and popularity, but on the ethics of the nation and state according to the
Qur'an and Hadith

Keyword: al-Qur’an, Hadith, Imam Ghazali, Election

Introduction
Allah created humans as caliphs or leaders with various problems and problems.
Apart from being a leader, humans were also created to worship Him. The two human
positions mentioned above are in accordance with the Qur'an and Hadith, that is,
humans have intellectual and spiritual potential;

ٰٓ
ُ ِ‫ض َخلِيفَةً ۖ قَ<<الُ ٓو ۟ا َأتَجْ َع< ُل فِيهَ<<ا َمن يُ ْف ِس< ُد فِيهَ<<ا َويَ ْس<ف‬
‫ك ٱل< ِّد َمٓا َء َونَحْ نُ نُ َس<بِّ ُح‬ ِ ْ‫َوِإ ْذ قَا َل َربُّكَ لِ ْل َملَِئ َك ِة ِإنِّى َجا ِع ٌل فِى ٱَأْلر‬
َ‫ال ِإنِّ ٓى َأ ْعلَ ُم َما اَل تَ ْعلَ ُمون‬
َ َ‫بِ َح ْم ِدكَ َونُقَدِّسُ لَكَ ۖ ق‬

“Remember when your Lord said to the Angels: "Indeed I want to make a
caliph on earth". They said: "Why do you want to make (the caliph) on earth
someone who will make damage to it and shed blood, even though we
always glorify you by praising you and purify you?" God said: "Surely I
know what you do not know” 1.

1
Watsiqotul dkk, “Peran Manusia Sebagai Khalifah Allah di Muka Bumi Perspektif Ekologis dalam
Ajaran Islam A . Pendahuluan umat didunia , khususnya masyarakat Indonesia . Saat ini , Islam,”
Jurnal Penelitian, 12.2 (2018), 355–78
<https://journal.iainkudus.ac.id/index.php/jurnalPenelitian/article/view/3523/pdf>.
Islam provides a special portion in presenting the caliph's discourse normatively and
individually. Nomatively adhering to two main foundations namely the Qur'an and
Hadith either implicitly or explicitly. Meanwhile, subjectively, Islam does not limit or
even prohibit giving the meaning of caliph from individuals (Moh. Shofan, 2019).
The caliph, the term for the highest authority in an Islamic government, first appeared
in the Tsaqifah (home) of the Bani Sa'idah tribe in Medina, based on the initial spark
of the election of the caliph from the Quraysh tribe. The meaning of the caliph in
Islam is the only leader in the world, so that the caliph becomes the leader for all
Muslims 2.
Changes from time to time have a considerable effect on the current caliph, in
contrast to what the Prophet Muhammad taught through the Qur'an and Hadith. But
it's just that in choosing leadership it tends to be less than optimal even though in fact
we can't determine what an ideal leader is like today, the people will be happy to cast
their voting rights without seeing the attitude and face of the candidate for caliph. It is
not surprising that there are many individuals who arbitrarily use official status to
cover up the truth, such as corruption, collusion and nepotism in a country
The book al-Tibr al-Masbuk fi Nashihat al-Muluk the greatest work of Imam Ghazali
is very useful for leaders to apply and modify his theoretical thinking because
everything is necessary for today, the closer the 2024 elections are, intellectuals must
open their minds and respond wisely and smart in choosing a caliph according to the
guidance of the Koran and Hadith. There are many examples of leadership, see the
highest examples of the Prophet Muhammad and Khulfaur Rasyidin, who should
have the Indonesian State take ways to deal with various problems, both internal and
external, as other examples, for example, Sultan Abdul Hamid II is known by Islamic
historians as a person who is strong in his wisdom (ghirah) seen from his words when
ascending the throne:
"When I ascended the throne, I immediately included telegraph networks all over the
country, while at that time telegraph technology had not yet entered many countries,
including European countries themselves. I carried out a telegraph network
installation project that reached 30,000 kilometers to reach remote villages, under my
strict direct supervision” (Mohd Nor & Ali, 2018).

The results of previous research related to Criticism of the 2024 Election According
to the Perspective of the Qur'an and Hadith: The Relevance of Ethics Based on the
Book of al-Tibr al-Masbuk fi Nashihat al-Muluk has been carried out by a number of
researchers. Among other things, the most recent research report was conducted by
Sutisna, S. (2018). Islamic Law Criticism of Law Number 42 of 2008 Concerning the
General Election of the President and Vice President in Indonesia. Mizan: Journal of
Islamic Law, 4(1)
Since the leadership of the Prophet Muhammad, who brought a comprehensive
(global) Islamic religion, had a major impact on the structure of the government at
2
Watsiqotul dkk.
that time until the formation of the ar-Rasyidin Khulafaur. In fact, the Indonesian
state has seen a change in the general election system starting from the Old Order and
New Order eras using elections based on members of the MPR, whereas since the
Reform Era-now elections are based on people's votes (voting) (Sutisna, 2018)
The same thing was conveyed by Mubarok, M. Y. (2019, November). Forms of
Islamic Government from the Nahdlatul Ulama Perspective in the Indonesian
Context. In Proceedings of Annual Conference for Muslim Scholars (Vol. 3, No. 1,
pp. 828-837). The Nahdlatul Ulama Community Organization (Ormas) which is often
abbreviated as NU provides a response to the many Muslim circles questioning the
status of the title of Indonesia's first president as waliyul al-Amr daruri bi al-Syaukah
besides comparing the government system from the fiqh style, whether he is worthy
of being called the head Islamic State government or not. Seeing information like
this, people want Indonesia to become a country that makes a big contribution to it,
instead of doing something out of the ordinary or out of touch with the teachings of
the Qur'an and Sunnah. Although according to NU's perspective it prioritizes
upholding the substantive values of Islamic teachings in a country, regardless of the
name of the country, Islam or not is far more important than just prioritizing the
upholding of Islamic State symbols (Mubarok, 2019)
Not only that, as written by Mas'adah, I. (2021). Leadership in the View of Arab
Philosophers (Study of the Muqoddimah Book by Ibn Khaldun). Scientific Journal of
Ushuluddin Science, 20(2), 174-187. The ideas set forth by an Arab philosopher,
namely Ibn Khaldun, are in fact still very relevant regarding the characteristics of
leaders and the concept of forming leadership according to Islamic teachings. The
most monumental and thick book contains a fan (branch) of knowledge, one of which
is about politics because basically humanity needs a leader, if there is none then the
fate of the country will not go well. According to Ibn Khaldun, leadership can be
achieved through supremacy which can only be achieved by fanaticism, because this
supremacy is important to subdue people to obey their leaders (Mas'adah, 2021).
The results of previous research and current research have similarities as well as
differences. Previous research and current research both have system criticism in
choosing leaders according to the teachings that the Prophet Muhammad taught
through his friends. The difference is the gap between thinking and ethics, what was
stated by Imam Ghazali in his book al-Tibr al-Masbuk fi Nashihat al-Muluk besides
seeing directly through references to the Qur'an and Hadith then how does this
philosopher's perspective interpret leadership according to al-Qur'an and Hadith in
the current context as material for criticism of the 2024 elections.
The framework of thinking needs to be structured as a logical flow in outline of the
course of the research. This logical flow will be directed at overcoming the main
problem in this research, namely that there is Criticism of the 2024 Election
According to the Perspective of the Qur'an and Hadith: The Relevance of Ethics
Based on the Book of al-Tibr al-Masbuk fi Nashihat al-Muluk by Imam Ghazali.
 Chart 1. Thinking Framework

Caliph's
Qur'an and Hadish
criticism

Ethics al-Tibr al- Relevance

Masbuk fi
Nashihat al-Muluk

Criticism according to the Big Indonesian Dictionary (KBBI) is in the form of

criticism or response. Sometimes accompanied by good and bad descriptions and
considerations of the work or opinions (Khairina, 2016). Thus an understanding of
criticism is a response to what is being done in order to provide evaluation or
improvement and help improve work.

Khalifah in the Big Contemporary Indonesian Dictionary has three meanings; first,
Deputy Prophet Muhammad SAW (after he died who continued Islamic law or
Islamic State) second, head of Religion and king in the Islamic State. Third, the ruler
or manager (Rasyad, 2022). The definition of caliph above is more specific than
seeing the context that occurs, so the meaning of caliph is a ruler, whether president,
king, sultan, or other designations (Muslim or non-Muslim) in their country who has
the task of welfare of the earth and carrying out the mandate of the people properly.
Indonesia is a nation state with a strong commitment to protecting and facilitating
religious life (Jaelani, 2015), it is impossible for a country in the world not to have a
leadership structure in the course of life even if there is very disorganization of how
the country runs. because in essence the Prophet Muhammad as the leader of the most
just Muslims then this was passed on to his friends to continue the da'wah struggle
until its spread was very fast. So the term in shari'ah is called a caliph (leader). The
caliph system is a typical system of government that applies to all Muslims in the
world to enforce Islamic shari'a law (Tanjung, 2018).
Whereas the form of the caliph that has been mentioned in the Qur'an and Hadith
certainly gives a picture like that is expected by the community. What was found was
the theocratic leadership model and the caliphate in the form of a monarchy in the
form of a khilfaha, amir, sultan, and mamlakah. So it will be very difficult for us to
find the most ideal pattern of statehood for Muslims, because indeed Islam is very big
to be confronted with the State (Pulungan, 2018). Prof. Dr. Shaykh Sa'id Thanthawi
(Grand Shaykh al-Azhar Egypt) said, "Islamic State no longer exists, what exists
today is an Islamic State" meaning whatever the form of the State as long as the
country's laws do not conflict (deviate) with Islamic law, then that is called the
Islamic State (is Islamic).
In order to determine the leadership of a country, the term election (general election)
has been applied in Indonesia every 5 years. Leaders will literally occupy political
positions, of course these people have power over future policy directions for the
country at the regional and central levels, which are elected through the means or
mechanism of the people's vote to determine leaders (Fitri, 2018). In the run-up to an
election like this, there are lots of pros and cons regarding the criteria for a leader,
because most people don't value talent, are famous everywhere, and have names. It's
another case if the essence is not based on the rules of Shari'ah then those beliefs will
fall. It is important for all parties to choose a leader, because basically Indonesia
wants to be a country that is baldatun thoyyibatun wa rabbun ghofur.
The influence of the elections in 2024 when looking at the perspective of the Koran
and Hadith alludes a lot to issues regarding leadership elections, followed by the
responses of previous scholars such as Imam ibn Khaldun, Imam Ghazali, and so on.
This is proven through his works which support the polemic on the formation of the
caliph character in Islam. In particular, Imam Ghazali poured out advice and theories
on the process of forming an Imamate in a country. Because even during the time of
Imam Ghazali there were a lot of exploitations that occurred so that these events are
still often repeated today, it is necessary for criticism to overcome polemics through
his thoughts and then correlated with the views of the Qur'an and Hadith.

Metode Penelitian
Research methods
The research method includes five important aspects, namely approaches and
methods, types of data and data sources, data collection techniques, data analysis
techniques, and time and place of research (UIN Sunan Gunung Djati, 2020).
This research uses a qualitative approach by applying the descriptive-analytic method
(Darmalaksana, 2020). This type of research data uses literary sources about the
existence of Criticism of the 2024 Election According to the Perspective of the
Qur'an and Hadith: Theory Relevance of the Book al-Tibr al-Masbuk fi Nashihat al-
Muluk by Imam Ghazali. Accompanied by the first point of reference, namely the
book al-Tibr al-Masbuk fi Nashihat al-Muluk and other supporting books, to provide
detailed coverage. Secondary sources of this research include references related to the
main topic originating from articles, books, scriptures, and other research results
documents. Data collection techniques in this study were carried out through
literature study. Data analysis techniques are carried out through the stages of
inventory, classification, and data analysis (Darmalaksana, 2022).
This research does not specify the time and place because it is not an experimental
research, but a qualitative research that seeks to straighten out the understanding of
Muslims in order to realize how Islam is baldatun thoyyibatun wa rabbun ghofur on
this earth.

Results and Discussion

A. Biography of Imam Ghazali

Imam Ghazali's real name is Muhammad bin Muhammad bin Ahmad at-Thusi
Abu Hamid al-Ghazali, born in 450 H/1058 M 3. He was a major Muslim
theologian from Persia, Hakim, Islamic philosopher, and Sufism. Until now the
name of al-Ghazali topped the list of Sufi thoughts of the Islamic world. The title
al-Ghazali at-Thusi is associated with his father, a goat hair spinner, Ghazah, and
ath-Thusi (his birthplace is in Bandar Thus, Khurusan) 4. Although on the one
hand, the lineage scholars disagree on the matter of al-Ghazali's attribution.

Imam Ghazali has a very dhabt (strong) memorization ability and is very wise in
making hujjah, this is where the title of hujjatul Islam is in accordance with his
abilities. At that time the major Islamic dynasties, namely the Saljuk and the
Abbasiyah, greatly respected Imam Ghazali thanks to his 'aliman'. Imam Ghazali
is a person who enjoys knowledge and is able to leave the luxuries of life
(zuhud) all of which he prefers knowledge over the pleasures of life which are of
mortal value 5.

When he set foot in the Jurjan area to gain knowledge, Imam Ghazali was
considered a very tenacious and diligent student. In the midst of his
perseverance, he has written down every subject he has learned from his teacher.
Then Imam Ghazali copied all the lessons and collected them under a certain
title.

3
Dr. Anawar Sanusi, Pemikiran Politik Islam, ed. oleh S.Hum Anisah (Cv. Elsi Pro, 2021).
4
(N.H. Sutisna, 2021)
5
Hamida Olfah, “GURU DALAM KONSEP IMAM AL-GHAZALI,” 3.2 (2023), 223–32.
 Due to his persistence in gaining knowledge, Imam Ghazali mastered various
disciplines which showed that he was a reliable scholar in the fields of
ushuluddin kalam, ushul Fiqh, fiqh, mantiq (logic), wisdom, philosophy, and
tasawuf. His expertise is contained in his works, if counted, there are
approximately 300 of them, but there are only 50 of them that still exist today,
one of which is Kitab al-Tibr al-Masbuk fi Nashihat al-Muluk as material for
discussion. Tracing the business behind Imam Ghazali's knowledge because his
knowledge came from his teachers, including Imam Haramain (Abu al-Ma'ali al-
Juwaini), it is said that from his teacher Imam Ghazali received much guidance
and guidance from Imam Ghazali to become a jurist and Ushul Fiqh expert 6.

B. The Ethical Relevance of Imam Ghazali in al-Tibr al-Masbuk fi Nashihat al-

Muluk

The word relevance is familiar among academics, this word has the meaning of
related, in harmony with. The meaning according to the Big Indonesian
Dictionary (KBBI) while Sukhamandita said relevant consists of internal and
external (Wikipedia.org, 2022). While ethics in Arabic is adapted to Akhlak, if
translated ethics comes from Greek ethics means custom. Ethics is a science that
investigates good and bad by focusing on human behavior as far as the mind
knows 7. A common thread is drawn that the relevance of ethics is a matter of
how a person behaves, takes action, according to the teachings exemplified by
his predecessors, and uses these good habits to implement values that most
leaders have rarely touched in the thoughts of Imam Ghazali.

al-Tibr al-Masbuk fi Nashihat al-Muluk highlights Imam Ghazali's sharp

criticisms in addition to his other works. The book contains advice for rulers
although the meaning of ruler here does not specify for those holding high
positions such as state leaders, leaders can be interpreted as people who have an
important role in it whether being family leaders, RT, RW, Village Heads,
Kuwu, and so on. The work is a collection of his writings to be presented to
Sultan Muhammad Ibn Malik of the Seljuq Dynasty 8.

The leadership (caliph) according to him is the protector of the implementation of

the Shari'a, therefore a Sultan and his subordinates (political apparatus) must
carry out their duties according to political tradition. If one keeps that in check,
Imam Ghazali commented that actually, politics in its scope is a noble task. If
rulers and State officials commit tyranny, they should be shunned or disobeyed 9.

6
Andi Herawati, Maslahat Menurut Imam Malik dan, dan Hj Andi Herawati, “Maslahat Menurut
Imam Malik Dan Imam Al- Ghazali (Studi Perbandingan),” 42–54.
7
Syarifah Habibah, “Akhlak dan Etika dalam Islam,” Jurnal Pesona Dasar, Vol.1.4 (2015), 73
<http://e-repository.unsyiah.ac.id/PEAR/article/view/7527/6195>.
8
Kholili Hasib, “Konsep Siyasah Dan Adab Bernegara Menurut Imam Al-Ghazali,” Journal of
Chemical Information and Modeling, 53.9 (2018), 1689–99.
9
Sanusi.
In general, this book contains issues of power and role models of the concept of
justice that should be possessed by a leader. So that when the people choose to be
able to weigh, make sure it is like someone is holding the problem of the caliph.
Uniquely, Imam Ghazali presents in the chapter Muqoddimah (Introduction) his
book writes as follows:
‫وإنما يصح له ذلك إذا أفرد يوما من أيام األسبوع لعبادة ربه واالش<<تغال في<<ه يعلم اآلخ<<رة وه<<و‬
...‫يوم الجمعةو فإنه عيد المؤمن‬
"If the sultan specializes (alone) one day out of one week to worship his
god, and is busy with the orientation of the afterlife, namely Friday.
Because that day is a believer's feast day”.
Imam Ghazali wanted to inform anyone who holds the status of an official and
others they should not be negligent about the sustainability of a country and are
preoccupied with worldly activities. The fact is that today's worship is very far
from being a priority but turning into a formality is very dangerous if a leader's
statement is like that. Similar to when Sayyidina Ali bin Abi Talib
Karamahullah Wajhah became caliph:
‫قصم ظهري رجالن عالم منهمك وجاهل متناسك‬
"Two people who crushed my chest (is) pious people who are wicked
and stupid people who are experts in worship".
That is, Sayyidina Ali bin Abi Talib Karamahullah Wajhah became caliph not
just sitting pretty, calm, on the one hand, of course, he was not preoccupied with
anything in leading the people, but was preoccupied with dealing with two kinds
of people, namely pious but wicked people and ignorant people who are experts
in worship (Priambudi, 2023).
Therefore, Imam Ghazali gave advice and criticism to the sultan in matters of the
afterlife such as prayer, dhikr, memorizing the Qur'an, blessings, don't be
complacent in taking care of the people, and then the main points of religion are
ignored. This shows that the sultan or caliph is an ordinary human being without
guidance from Allah SWT, and the system of a country is slowly destroyed.
Imam Ghazali put forward the idea that the most appropriate day taken by a
caliph in one week was Friday because he understood that activities (‘amaliyah)
in taking care of the people were more difficult, busy, and could not even be
disturbed at all. Like a leader prostrates, prostrate, the people will always see and
follow what a leader has done, that is what is expected from the running of a
caliph's sense of spirituality.
Imam Ghazali compiled the concepts in his book with the theme of faith in God:
al-ashlu Iman, Tanzihu khaliq, fii qudrah, fii ilm, fii annahu sami'un wa bashir,
fii kalam, fii af'alihi ta'ala, fi dzikril Akhirah, fii dhikr Rasulullah Saw. For him,
a leader must hold the ushul above as the basis of the leader's spirituality and the
leader will understand the eruptions that occur in leadership, which can be
resolved by the way that person understands the ushul knowledge above
(Firdausy, 2021).
C. Al-Qur'an and Hadith Studies in the Vortex Towards the 2024 Election
Islam has two heritages in the form of the Qur'an and Hadith to become bayyinah
(proof and logic whose truth is clear and real) struggles in the realm of study give
rise to realities that have an impact on social, economic, political, and others. As
the Qur'an and Hadith are flexible and can justify, allow, reject, or even blame
depending on who the object is aimed at. In the context of elections which are
held every five years, which are the largest democratic party in Indonesia,
election activities are held to elect people's representatives who will occupy
positions in the DPD, DPR, and MPR RI. As elected representatives, they are
obliged to carry out the mandate of the people, to fight for the destiny of the
nation and state. By the words of surah an-Nisa verse 58:
َ ‫اس َأ ْن تَحْ ُك ُم<<وا بِ ْال َع< ْد ِل ۚ ِإ َّن هَّللا‬ ِ ‫ِإ َّن هَّللا َ يَ<ْأ ُم ُر ُك ْم َأ ْن تُ<<َؤ ُّدوا اَأْل َمانَ<<ا‬
ِ َّ‫ت ِإلَ ٰى َأ ْهلِهَ<<ا َوِإ َذا َح َك ْمتُ ْم بَ ْينَ الن‬
‫صيرًا‬ ِ َ‫نِ ِع َّما يَ ِعظُ ُك ْم بِ ِه ۗ ِإ َّن هَّللا َ َكانَ َس ِميعًا ب‬
“Indeed, Allah commands you to return trusts to their rightful owners;
and when you judge between people, judge with fairness. What a noble
commandment from Allah to you! Surely Allah is All-Hearing, All-
Seeing”.
Mufassirin Mustafa al-Maraghi explained that the mandate was; first, the
mandate of the servant with his Rabb, namely what Allah promised him to fulfill
and stay away from what he prohibited. The two servants returned the deposit to
the owner. A simple parable, but few people hold trust. Meanwhile, Shaykh
Ismail Ibn Katsir ad-Dimasyq argued that Allah ordered the mandate to the
expert (entitled) to include all mandates that are obligatory for humans, in the
form of Allah's rights to servants for example Prayer, Zakat, fasting, expiation,
vows. Allah also commands leaders to behave fairly in upholding the law 10.
Likewise in the book al-Tibr al-Masbuk fi Nashihah al-Muluk, Imam Ghazali
justifies the justice of a leader, namely:
“"Justice is the glory of religion and the power of temporal government
lies in the welfare of the elite along with the common people. Kingdoms
or empires that are colored by an attitude of justice are places of peace
for religion and its policies. So his decisions are by the spirit of justice
and always consult with wise people and good consultants." 11.
Imam Ghazali's words have been proven in the Qur'an surah Shaad verse 26
which reads:

10
Inas Afifah Zahra, Marno Marno, dan Basuki Wibawa, “Kewajiban Pemimpin Dan Rakyat Dalam
Perspektif Al-Qur;an Surah an-Nisa Ayat 58-59,” Journal of Islamic Education Studies, 1.1 (2022),
10–16 <https://doi.org/10.58569/jies.v1i1.431>.
11
Masykur Hakim, “Konsep Kepemimpinan Menurut Al- Ghazālī Masykur Hakim,” Ilmu Ushuluddin,
5 (2018).
 <ِ‫س< بِ<< ا< ْل< َ<ح< ق<ِّ< َ<و< اَل تَ< ت<َّ بِ<< ع‬ ِ <‫ك< َ<خ< لِ< ي<فَ<< ةً< فِ< ي< ا<َأْل ْ<ر‬
ِ <‫ض< فَ<< ا< ْ<ح< ُك< ْم< بَ< ْي< َ<ن< ا<ل<ن<َّ ا‬ َ <‫يَ< ا< َد< ا< ُو< و< ُد< ِإ ن<َّ ا< َج< َع< ْل< نَ<< ا‬
‫هَّللا‬
ٌ <‫<ض < ل< و< َ<ن< َع< ْ<ن< َس< < بِ< ي< ِل< ِ< لَ< هُ< ْ<م< <َع< َذ< ا‬
<‫ب‬ ُّ ‫هَّللا‬
َّ< ‫ك< َع< ْ<ن< َس< < بِ< ي< ِل< ِ< ۚ< ِإ‬
<ِ <َ‫ن ا<ل<َّ ِذ< ي< َ<ن< ي‬ <ِ <ُ‫ا< ْل< هَ< َو< ٰ<ى< فَ< ي‬
َ َّ<‫<ض < ل‬
<ِ‫َش< ِد< ي< ٌد< بِ< َم< ا< نَ< ُس< و<ا< يَ< ْ<و< َم< ا< ْل< ِ<ح< َس< ا<ب‬
“(We Said): O Dawud (David)! Verily! We have placed you as a successor on
earth, so judge you between men in truth (and justice) and follow not your desire
for it will mislead you from the Path of Allah. Verily! Those who wander astray
from the Path of Allah (shall) have a severe torment, because they forgot the
Day of Reckoning.”
In the verse above, Allah SWT advises the rulers when making decisions
that are fair and do not follow their desires. If someone obeys his ego, an error
will appear in it and Allah's promise will torment the grave for those who think
like that 12.
As reinforcement of the verse above, there is a narrated hadith from Imam
Bukhari:

‫ْح قَا َل‬ ٍ ‫َح َّدثَنَا ُم َح َّم ُد بْنُ ِسنَا ٍن قَا َل َح َّدثَنَا فُلَ ْي ٌح ح و َح َّدثَنِي ِإ ْب َرا ِهي ُم بْنُ ْال ُم ْن ِذ ِر قَا َل َح َّدثَنَا ُم َح َّم ُد بْنُ فُلَي‬
َّ
‫ص <ل ى‬ َ ‫ار ع َْن َأبِي هُ َر ْي َرةَ قَا َل بَ ْينَ َم<<ا النَّبِ ُّي‬ ٍ ‫َح َّدثَنِي َأبِي قَا َل َح َّدثَنِي ِهاَل ُل بْنُ َعلِ ٍّي ع َْن َعطَا ِء ب ِْن يَ َس‬
‫ص<لَّى‬ َ ِ ‫ض<ى َر ُس<و ُل هَّللا‬ َ ‫ِّث ْالقَوْ َم َجا َءهُ َأ ْع َرابِ ٌّي فَقَا َل َمتَى السَّا َعةُ فَ َم‬ ُ ‫س ي َُحد‬ ٍ ِ‫هَّللا ُ َعلَ ْي ِه َو َسلَّ َم فِي َمجْ ل‬
َّ َ
‫ضهُ ْم بَ<<لْ ل ْم يَ ْس < َم ْع َحتى‬ َ
ُ ‫ال َوقا َل بَ ْع‬ َ َ َ َ َ ْ
َ ‫ِّث فَقَا َل بَعْضُ القوْ ِم َس ِم َع َما قا َل فك ِرهَ َما ق‬ ُ ‫هَّللا ُ َعلَ ْي ِه َو َسلَّ َم يُ َحد‬
ُ‫ت ا َمانَ<ة‬ ‫َأْل‬ ْ ‫ُول ِ قَا َل فَِإ َذا ضُ يِّ َع‬‫هَّللا‬ ‫َأ‬
َ ‫ال ْينَ َراهُ السَّاِئ ُل ع َْن السَّا َع ِة قَا َل هَا نَا يَا َرس‬ ‫ُأ‬ ‫َأ‬ َ َ‫ضى َح ِديثَهُ ق‬ َ َ‫ِإ َذا ق‬
َ‫ضا َعتُهَا قَا َل ِإ َذا ُو ِّس َد اَأْل ْم ُر ِإلَى َغي ِْر َأ ْهلِ ِه فَا ْنتَ ِظرْ السَّا َعة‬ َ ‫َ فَ ِإ‬ ْ
‫ي‬ ‫ك‬َ ‫ل‬ ‫ا‬َ ‫ق‬ َ ‫ة‬ ‫ع‬
َ ‫َّا‬
‫س‬ ‫ال‬ ْ‫فَا ْنت َِظر‬

“While the Prophet (‫ )ﷺ‬was saying something in a gathering, a

Bedouin came and asked him, "When would the Hour (Doomsday) take
place?" Allah's Messenger (‫ )ﷺ‬continued his talk, so some people said
that Allah's Messenger (‫ )ﷺ‬had heard the question, but did not like
what that Bedouin had asked. Some of them said that Allah's Messenger
(‫ )ﷺ‬had not heard it. When the Prophet (‫ )ﷺ‬finished his speech, he
said, "Where is the questioner, who inquired about the Hour
(Doomsday)?" The Bedouin said, "I am here, O Allah's Apostle ." Then
the Prophet (‫ )ﷺ‬said, "When honesty is lost, then wait for the Hour
(Doomsday)." The Bedouin said, "How will that be lost?" The Prophet (
‫ )ﷺ‬said, "When the power or authority comes in the hands of unfit
persons, then wait for the Hour (Doomsday.)"

A person needs to determine a candidate for a leader according to the most

common criteria, namely being a Muslim. Because only they can understand
and pay attention to the complaints of the people. Therefore, if the people do
not give voting rights to prospective leaders who are by the syrai'at and meet
12
Fandi Akhmad et al., “Karakteristik Kepemimpinan Pendidikan Sesuai Dengan Ayat-Ayat Al-
Qur’an,” MASALIQ : Jurnal Pendidikan dan Sains, 1.3 (2021), 61
<https://ejournal.yasin-alsys.org/index.php/masaliq>.
 the requirements, then according to the hadith above, he has exercised his rights
out of place (experts) which is prohibited by religion 13. As for the hadith
supporting the editorial from Sayyidina Umar bin Khattab, namely:

‫ إن<<ه سيص<<يب أم<<تي في آخ<<ر الزم<<ان‬:‫عن عمر بن الخطاب عن النبي صلى هللا عليه وسلم قال‬
‫ ال ينج<و في<ه إال رج<ل ع<رف دين هللا بلس<انه وقلب<ه وي<ده؛ ف<<ذلك ال<ذي‬،‫بالء شديد من سلطانهم‬
‫ ورج<<ل ع<<رف هللا‬.‫ ورج<<ل ع<<رف دين هللا فص<<دق ب<<ه؛ ف<<األول علي<<ه س<ابق‬.‫سبقت له الس<وابق‬
‫ وإن رأى من يعم<ل ب<اطال؛ أبغض<ه علي<ه؛ ف<ذلك‬،‫ فإن رأى من يعمل بخير؛ أحبه علي<ه‬،‫فسكت‬
.‫الذي ينجو على إبطانه‬

"It was narrated by Umar bin Khattab Ra, he said: The Messenger of
Allah said: Indeed, at the end of time, my people will be afflicted with
very bad reinforcements from their government, no one will be saved in
that era except someone who knows Allah's religion by word, heart and
his hands; Those are the characteristics that caused the previous people
to precede him. Someone who recognizes Allah's religion then believes
it; The first to do it is the predecessor. Someone who knows Allah but
keeps silent (does not do what is right or prevents what is wrong), if he
sees someone who does good then he likes it (with his heart) and if he
sees anyone who does evil then he hates him. This is the person who is
victorious because of what he hides." (Hr. Al-Baihaqi) (Rajab).

The obligation to exercise the right to vote in elections is an effort to uphold

government and leadership which is mandatory as in the hadith below:

، ‫ فيليكم البر ب<<بره و الف<<اجر بفج<<وره‬، ‫ “سيليكم بعدي والة‬: ‫قال رسول هللا صلى هللا عليه وسلم‬
‫ ف<<إن أحس<<نوا فلكم ولهم وإن‬، ‫ وص<<لوا وراءهم‬، ‫فاس<<معوا لهم و أطع<<وا في ك<<ل م<<ا وف<<ق الح<<ق‬
” ‫أساءوا فلكم وعليهم‬

“"The Messenger of Allah once said: "Leaders will appear after me

later, then you will find (leaders) they do good with their good, and they
do evil with their evil, then you listen to their (commands), and obey if
their orders are true (not against the Shari'a Islam), and pray behind
them, then if they (leaders) do good, it will be beneficial for you and for
them, and if they do bad (you will be released) from them. bad and they
will bear for themselves what they do.”
In addition to obeying a good leader when Umar sees the bad side, such as
being tyrannical, the interpretations of the scholars in following up on this
problem include:
1) Imam Abu Hanifah said: If we find a leader who disobeys Allah's
commands, then we may rebel against him, and far from that he adds that
the leadership of the tyran is null and void."

13
Duwi Hariono, “HADIS DALAM PUSARAN PEMILU (Mengkaji Pemahaman Hadis MUI dalam
Fatwa Haram Golput Pemilu),” Universum, 12.1 (2019), 21–32
<https://doi.org/10.30762/universum.v12i1.1058>.
 2) Al-Syahid Imam Hasan al-Banna said: If the leader is ignorant (indifferent)
then let him advise him and point him to the right thing, if it has not been
overthrown, or removed, there is no place for creatures in disobedience to
Allah.
3) Al-'Aini's opinion is different, saying: You don't have to overthrow him
(the ruler) from the seat of power because it's evil and tyrannical." 14.
The election phenomenon is the beginning of an actual contemporary fiqh
problem referred to by the MUI, the fatwa was decided through various kinds
of arguments from the Qur'an, hadith, and the opinions of the ulama and that
soon there will be elections in 2024. Political parties in Indonesia must
improve because, for more than twenty years in a free political climate, all
aspects of leadership must developed significantly 15.

D. Views of the Ulama on Elections

The figure of the Ulama has never been lost because their role in guiding the
people is very important, the presence of a cool breeze, the figure of the Ulama
in the political struggle hopes that the political world will become more ethical,
civilized, or more moral. As al-Faruqi said that "The cleric himself is a symbol
of political ethics and morality, the involvement of clerics in the political arena
should make a big contribution to realizing moral a politics" 16. Opinions
regarding the law of holding elections, of course, this is a matter of khilafiyah
(differences) there are pro and contra groups. Among the cons are Muhammad
'Abdallah al-Imam, Mahmud Syakir, Hafiz Anawar, al-Amin al-Hajj, and
Muhammad Ibn Sa'ad 17 There are several reasons behind this such as:
1) Elections that are currently practiced are not known in Islam because there
are no arguments for them.
2) Elections that are held cause damage, there is no piety to Allah SWT.
3) The legislative election system with a majority of votes is not described in
Islam because being the standard is a truth that must be accepted.
4) Not fulfilling the requirements to become a leader, because nowadays
everyone has the right to be elected.
5) There are no significant changes to human life.
Apart from the cons, some contemporary scholars agree to hold this electoral
system in Islam, including Muhammad Rasyid Ridha, Abu al-'Ala al-Mawdudi,

14
Radhie Munadi, “Pemimpin Zalim dalam Pandangan Hadist; Suatu Kajian Kritik Hadist Pada
Riwayat Ahmad bin Hambal,” Jurnal Ushuluddin, 24.2 (2022), 163–72.
15
Azam Azam, “Pemahaman Hadis Majlis Ulama Indonesia (MUI): Telaah Atas Fatwa tentang
Pemilu,” Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin, 8.1 (2020), 75–103
<https://doi.org/10.21274/kontem.2020.8.1.75-103>.
16
Ujang Mahadi, “Komunikasi Politik Kiai Pada Kampanye Pemilu,” Addin, 9.2 (2015), 229
<https://doi.org/10.21043/addin.v9i2.614>.
17
Joni Zulhendra, “Pemilu ( Pemilihan Umum ) Dalam Kajian Politik Islam,” Normative: Jurnal
Ilmiah Hukum, 10.1 (2022), 17–26.
 Yusuf al-Qardhawi, and Abd al-Qadir Awadh (ibid). His reasons for allowing
the current election that is:
1) The essence of Bai'at is to indicate that the people will give Bai'at approval
and are pleased with someone who will take Bai'at.
2) The fact is proven in the history of Islam and the history of the existence of
an election process
3) The ummah is the owner of the right to elect a judge or head of state
4) General elections use actual methods that can be witnessed or known by
the people's views in an objective and fair manner
5) The method of appointing a candidate for caliph or head of state is included
in the ijtihadiyah category
Conclusion

This research broadly concludes that criticism of the 2024 Election according to the
perspective of the al-Qur'an and Hadith as well as the book of Imam Ghazali as a
reference for understanding in leading a country. A caliph must study such things
because people certainly want a caliph who can provide comfort, free from things that
create divisions between people, and prolonged commotion. Basically, the caliph
does not only take care of the people but sometimes the leader can build a sense of
spirituality with the creator, Imam Ghazali certainly saw the previous events and
when faced with increasingly developing times it is still relevant if a leader wants to
take the time to get closer to Allah SWT. If a leader can do this, the people will
always listen and model the behavior of a leader. The fact that the current leader uses
formalities to support his position, is a breakdown and a disaster. Even though it is
clear that the Qur'an and Hadith determine the character of a leader who is worthy of
being a caliph on earth. Practically, this research is expected to have useful and useful
implications to provide a deeper understanding of Criticism of the 2024 Election
According to the Perspective of the Qur'an and Hadith: The Relevance of Ethics
Based on the Book of al-Tibr al-Masbuk fi Nashihat al-Muluk by Imam Ghazali. This
research has limitations without conducting field studies through interviews, so this is
an opportunity for further research for measurable empirical studies. This research
recommends that all Muslims are intelligent in choosing a leader not on looks and
fame but on the ethics of a caliph himself carrying out the mandate of the nation and
state according to the way of the Prophet Muhammad and his companions.
 Daftar Pustaka

Akhmad, Fandi, Maulida Nurus Sofia, Gita Dwi Jayanti, Windi Mega Lestari, Zakki
Teguh Wibawa, Universitas Ahmad, et al., “Karakteristik Kepemimpinan
Pendidikan Sesuai Dengan Ayat-Ayat Al-Qur’an,” MASALIQ : Jurnal
Pendidikan dan Sains, 1.3 (2021), 61
<https://ejournal.yasin-alsys.org/index.php/masaliq>
Azam, Azam, “Pemahaman Hadis Majlis Ulama Indonesia (MUI): Telaah Atas Fatwa
tentang Pemilu,” Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin, 8.1 (2020), 75–
103 <https://doi.org/10.21274/kontem.2020.8.1.75-103>
Hakim, Masykur, “Konsep Kepemimpinan Menurut Al- Ghazālī Masykur Hakim,”
Ilmu Ushuluddin, 5 (2018)
Hariono, Duwi, “Hadis Dalam Pusaran Pemilu (Mengkaji Pemahaman Hadis MUI
dalam Fatwa Haram Golput Pemilu),” Universum, 12.1 (2019), 21–32
<https://doi.org/10.30762/universum.v12i1.1058>
Hasib, Kholili, “Konsep Siyasah Dan Adab Bernegara Menurut Imam Al-Ghazali,”
Journal of Chemical Information and Modeling, 53.9 (2018), 1689–99
Herawati, Andi, Maslahat Menurut Imam Malik dan, dan Hj Andi Herawati,
“Maslahat Menurut Imam Malik Dan Imam Al- Ghazali (Studi Perbandingan),”
42–54
Mahadi, Ujang, “Komunikasi Politik Kiai Pada Kampanye Pemilu,” Addin, 9.2
(2015), 229 <https://doi.org/10.21043/addin.v9i2.614>
Olfah, Hamida, “Guru Dalam Konsep Imam al-Ghazali,” 3.2 (2023), 223–32
Radhie Munadi, “Pemimpin Zalim dalam Pandangan Hadist; Suatu Kajian Kritik
Hadist Pada Riwayat Ahmad bin Hambal,” Jurnal Ushuluddin, 24.2 (2022),
163–72
Sanusi, Dr. Anawar, Pemikiran Politik Islam, ed. oleh S.Hum Anisah (Cv. Elsi Pro,
2021)
Sutisna, Neneng Hasanah, Panorama Maqashid Syari’ah, ed. oleh Dr. Abdurrahman
Misno, 2021
Syarifah Habibah, “Akhlak dan Etika dalam Islam,” Jurnal Pesona Dasar, Vol.1.4
(2015), 73 <http://e-repository.unsyiah.ac.id/PEAR/article/view/7527/6195>
Watsiqotul dkk, “Peran Manusia Sebagai Khalifah Allah di Muka Bumi Perspektif
Ekologis dalam Ajaran Islam A . Pendahuluan umat didunia , khususnya
masyarakat Indonesia . Saat ini , Islam,” Jurnal Penelitian, 12.2 (2018), 355–78
<https://journal.iainkudus.ac.id/index.php/jurnalPenelitian/article/view/3523/
pdf>
Zahra, Inas Afifah, Marno Marno, dan Basuki Wibawa, “Kewajiban Pemimpin Dan
Rakyat Dalam Perspektif Al-Qur;an Surah an-Nisa Ayat 58-59,” Journal of
Islamic Education Studies, 1.1 (2022), 10–16
<https://doi.org/10.58569/jies.v1i1.431>
Zulhendra, Joni, “Pemilu ( Pemilihan Umum ) Dalam Kajian Politik Islam,”
Normative: Jurnal Ilmiah Hukum, 10.1 (2022), 17–26