ETIKA POLITIK TAQIYUDDIN AN-NABHANI DAN HARYATMOKO (STUDI KOMPARATIF)

Today's political ethics are no longer valid, they even tend to disappear. The existing reality shows that politics is a battleground for power and interests, so there is a general tendency to justify any means to achieve goals. Corruption, money politics and violence characterize the political world in Indonesia, and are even closely related to the practice of power. According to Haryatmoko, political ethics is needed which on the one hand the authorities do not like because they always criticize, but on the other hand the authorities can use them to gain legitimacy for their power. In the midst of the current chaotic face of politics, there is a conversation that is no less warm about the Caliphate. Taqiyuddin an- Nabhani with the concept of power of the Khilafah Islamiyah Daula and a whole perspective of Islamic life is able to attract attention. Its quite radical political philosophy and the Islamic political movement Hizb ut-Tahrir which was established made its political concepts and movements to be taken into account in the global political arena. The current political ethics problem cannot be separated from the views of Haryatmoko and Taqiyuddin an-Nabhani. Although these two figures are in very different times and eras. Here the author wants to see the political ethics concept of Taqiyuddin an-Nabhani and Haryatmoko which can be an offer that must be considered by the political elite. The explanation that emerges will be analyzed through al-Mawardi's theory of political ethics. It is hoped that the political ethics of the two figures will provide a clear humanitarian vision and solutions to existing gaps. This research is a type of library research, namely research conducted using literature (literature) in the form of books, notes, and research reports from previous researchers. The results of this study are: The concept of Taqiyuddin an-Nabhani's political ethics is oriented towards the common good and prosperity. The concept of government proposed by an- Nabhani looks different and unique because between God and the people have different roles and functions but are closely interrelated and binding. The legitimacy of power expressed by an-Nabhani is based on the legitimacy carried out by the ummah (people) to a leader called the caliph. The method of legitimacy of power over the caliph is carried out by way of baiat or appointed by the people and makes the caliph have the highest authority to carry out the rules or shara '. Meanwhile, the concept of Haryatmoko's political ethics is oriented towards living well, together and for others in order to broaden the scope of freedom and build equitable institutions. This definition of political ethics helps to analyze the correlation between individual action, collective action and existing structures. Emphasizing the existence of this correlation avoids the understanding of political ethics which is reduced to merely individual ethics of individual behavior in the state. Comparison of Taqiyuddin an- Nabhani and Haryatmoko's political ethics found a meeting point and a split point between the two figures. The meeting point is that Taqiyuddin An-Nabhani and Haryatmoko underlie the legitimacy of his power from the people to their leaders and the existence of three dimensions in political ethics, namely objectives, facilities and political action. Whereas the breaking point is related to the government system, Taqiyuddin an-Nabhani wants the khilafah system