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AbstractThis research endeavors to build an egalitarian social order that emphasizes human equality and eradicates all forms of discrimination based on identities created by the current social system, including race, religion, ethnicity, skin color, nationality, etc. This is done because research into issues of citizen equality within Muslim political systems is an interesting part of discourse regarding national diversity and ideological issues in governance. Using an empirical approach, this study analyzes the involvement of non-Muslims in practical politics and government in Muslim-majority areas such as Makassar. The involvement of non-Muslims in practical politics is key to the creation of a democratic system of governance. This study contributes an explanation as to why the recognition of non-Muslims' political rights must not solely be viewed in terms of theory, but also in terms of normative and practical structures, as Islam promotes democratic governance in which equality, justice, and tolerance are realized well and no political discrimination is committed against citizens. Through this, the purity of Islam can remain undistorted and the gap between the practiced reality among this Muslim-majority population and fundamental Islamic teachings can be bridged.Keywords: Muslim's thought; political rights; non-Muslims; Makassar; الملخصيسعى هذا البحث إلى بناء نظام اجتماعي للمساواة الذى يشدد على المساواة بين البشر ويستأصل جميع أشكال التمييز على أساس الهويات التي أنشأها النظام الاجتماعي الحالي، بما في ذلك العرق والدين والعرق ولون البشرة والجنسية وما إلى ذلك. ويتم ذلك لأن البحث في قضايا تعد المساواة بين المواطنين داخل الأنظمة السياسية الإسلامية جزءًا مهمًا من الخطاب المتعلق بالتنوع الوطني والقضايا الأيديولوجية في الحكم. باستخدام منهج تجريبي، تحلل هذه الدراسة مشاركة غير المسلمين في السياسة العملية والحكومة في المناطق ذات الأغلبية المسلمة مثل ماكاسار. إن إشراك غير المسلمين في السياسة العملية هو مفتاح إنشاء نظام حكم ديمقراطي. تسهم هذه الدراسة في تفسير لماذا يجب ألا يُنظر إلى الاعتراف بالحقوق السياسية لغير ...

This paper elaborates on the Papuan People's Assembly Electing Non-Muslim Leaders in Non-Muslim Majority Areas in the Perspective of Mashid Syari'ah in Jayapura City, Papua Province. The results of this study indicate that the Papuan People's Council (MRP) elects leaders in non-Muslim majority areas in the perspective of maqasid syari'ah in Papua, in its role in the process of organizing the selection of prospective leaders in Papua, has taken away the rights of citizens in general. it is decided by the competent authority of the Papuan People's Assembly (MRP) following what has been decided by formal institutions, such as the General Election Commission (KPU) and traditional institutions that have been given authority according to law. In the provisions of Law No. 21 of 2001 on Papua Special Autonomy, there is no room or space for immigrants. As for the recruitment process for prospective leaders such as Governors and Deputy Governors based on Law No. 21 of 2001 The basic matters that constitute the contents of this Law include the arrangement of authority between the Government and the Provincial Government of Papua and the application of this authority in Papua Province which is carried out with specificity. This law places indigenous Papuans and the population of Papua in general as the main subjects. The existence of the Government, Provincial Government, Regency / City Government, as well as the apparatus under them, are all directed at providing the best service and empowering the people.

Tulisan ini menguraikan tentang eksistensi hukum waris adat dalam masyarakat muslim di Kota Gorontalo. Jenis penelitian ini adalah penelitian lapangan bercorak deskriptif kualitatif, dianalisis dengan alur pikir prosedur deduktif yang bersumber dari data primer dan data sekunder dengan menggunakan beberapa pendekatan, yaitu: pendekatan syar'i, yuridis, antropologis, sosiologis, historis, dan filosofis. Hasil penelitian ini menunjukkan bahwa hukum waris adat yang eksis dalam masyarakat muslim di Kota Gorontalo pada awalnya berasal dari nilai-nilai budaya masyarakat setempat. Namun dengan masuknya Islam dan menjadi agama seluruh masyarakat Gorontalo, hukum waris adat tersebut berubah menjadi Islami yang ditandai dengan hidupnya hukum Islam tercermin pada pelaksanaan hukum dalam masyarakat pada saat itu selalu mengacu pada tiga prinsip hukum adat Gorontalo, yaitu: (1) adati hula-hula'a to syara'a (hukum adat bertumpuk pada hukum syarak); (2) adati hula-hula'a to syara'a, syara'a hula-hula'a to adati (hukum adat bertumpuk pada hukum syarak dan hukum syarak bertumpuk pada hukum adat); (3) adati hula-hula'a to syara'a, syara'a hula-hula'a to Kitabi (hukum adat bertumpuk hukum syarak dan hukum syarak bertumpuk pada al-Qur'an dan hadis Nabi saw). Tiga macam prinsip ini merupakan pijakan masyarakat Gorontalo dalam menyelesaikan persoalan hukum, tetapi kemudian hal ini berubah disebabkan kebijakan politik hukum Belanda dengan teori hukumnya (teori resceptie in complexu dan teori receptie), berhasil mengeluarkan hukum adat dari pengaruh hukum Islam yang hingga sekarang masih dirasakan. Inilah sebabnya munculnya praktik pewarisan yang tidak sejalan dengan prinsip hukum Islam dalam masyarakat.