Traumatic Implication Post

Cambridge Analytica Data Scandal LOOKING FOR ISLAMIC EPISTEMOLOGY OF PRIVACY AND DIGITALS’ RIGHT

WHAT IS “CAMBRIDGE ANALYTICA DATA SCANDAL”?

70.632.350

1.096.666

United State

Philipine

Indonesia

Great Brittain

Mexico

Canada

India

Brazil

Vienna

Australia

DATA BREACHING FROM CAMBRIDGE ANALYTICA

DATA BREACHING FROM CAMBRIDGE ANALYTICA How the key players were linked?

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INTRODUCTION

As our society evolves more into the digital space, the need to also move

agreed upon social constructs either by law or by culture, specifically the

protection of freedom and human rights becomes more urgent.

This research willing to ensure human rights in the digital space and protect

someone from new forms of violence brought upon by the era of information

technology. The author would also looking for potential options for the people,

communities (which in this case is Islam), and the government to face the

challange of determining privacy on digital era.

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THEORETICAL REFFERENCE AND ANALYTICAL PROCESS

This article faces a challenge in adapting the Islamic value into government

regulations in Indonesia, specifically in the specification of human rights in

digital space.

As the evolvement of society is depended on the digital spheres, the need to also move agreed-upon social constructs either by law, culture, and religion. Interestingly, the European Court of Human Rights seems to accept the social approach to privacy when it deals with complex data breach cases. That gave an opportunity to Indonesia to adapt their regulations and reconstruct its Information Technology (IT) constitution that sustains for the society, especially for Muslim community.

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QUR’AN & HUMAN RIGHTS

The fundamental rights and universal freedoms in Islam are integral parts of Islamic

religion. No one has the right to suspend or ignore them in such as contained in the

Revealed Books of God and were sent through the last Prophet, Muhammad pbuh, to

complete the preceding divine messeges.

نيا وآحسن مك آحسن الله ار الآخرة ول تنس نصيبك من ادل ادله آتك الله ليك ول تبغ الفساد ف وابتغ فميا آا

ب ل ي نه اللهالمفسدين الرض ا

But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not

forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters.

As in the discussion on human rights, the Qur’anic values played dominant role

to protect mankind from exploitation and persecution, and to

affirm his freedom and right to a dignified life in accordance with the

Islamic Shari’ah.

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QUR’AN & HUMAN RIGHTS

The norms in Islam highly respect human rights and realization of maslahah on Earth. The award

process is an ethical behavior that should be practiced by every Muslim.

Ibn Jarir al-Tabari (d. 923) His interpretation of QS. al-Hujurat (49): 11-13 emphasizes the important role of each Muslim to respect each other and maintain the feelings of their Muslim brothers as a reflection of piety to Allah, the Creator.

Jalal al-Din al-Suyuthi (d. 1505) added that that the values in QS. al-Hujurat (49): 11-13 needs to be implemented in every person who believes (mu’min) and is subject to the teachings of God.

Haji Abdul Malik Karim Amrullah / also added that the axiology in these verses shows the urgency

Hamka (d. 1981) of ethical behavior among human beings. A Muslim should not exaggerate in glorifying someone who is considered righteous or insulting a Muslim who is deemed despicable.

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UNITED NATION (UN) JURISPUDENCE

ON PRIVACY AND HUMAN RIGHTS

The Universal Declaration of Human Rights (UDHR) was proclaimed by the United

Nations General Assembly in Paris on 10 December 1948 (General Assembly resolution

217 A) as a common standard of achievements for all peoples and all nations. The

regulation on human rightas on media stipulated below:

Article 19 Everyone has the right to freedom of opinion and expression, this right includes freedom to hold opinions without interference and to seek, receive, and impart information and ideas through any media and regrdless of frontiers.

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ISLAMIC JURISPUDENCE ON PRIVACY

AND HUMAN RIGHTS

As in the “Cairo Declaration on Human Rights in Islam” adopted by the Organization of

the Islamic Conference on 5 August 1990 compared to “Universal Declaration of

Human Rights”. Article 22 of Cairo Declaration stipulates:

Article 22 a) Everyone shall have the right to express his opinion freely in such manner as would not be contrary to the principles of the Shari’ah

وآمره شورى بينم Who (conduct) their affairs by mutual consensus

b) Everyone shall have the right to advocade what is right, and propogate what is good, and war to the norms of Islamic Shari’ah

ل الخي ويأمرون بلمعروف ة يدعون ا ئك ه المفلحون ولتكن منك آمه وينون عن المنكر وآول

Let there arise out of you a band of people inviting to all that is good, enjoining What is right, and forbidding what is wrong. They are the ones to attain felicity.

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INDONESIAN JURISPUDENCE

ON PRIVACY AND HUMAN RIGHTS

UU ITE no. 19 tahun 2016

Pasal 31 ayat 2 Setiap Orang dengan sengaja dan tanpa hak atau melawan hukum melakukan intersepsi atas transmisi Informasi Elektronik dan/atau Dokumen Elektronik yang tidak bersifat publik dari, ke, dan di dalam suatu Komputer dan/atau Sistem Elektronik tertentu milik Orang lain, baik yang tidak menyebabkan perubahan apa pun maupun yang menyebabkan adanya perubahan, penghilangan, dan/atau penghentian Informasi Elektronik dan/atau Dokumen Elektronik yang sedang ditransmisikan Pasal 40 ayat 2 Pemerintah melindungi kepentingan umum dari segala jenis gangguan sebagai akibat penyalahgunaan Informasi Elektronik dan Transaksi Elektronik yang mengganggu ketertiban umum, sesuai dengan ketentuan peraturan perundang-undangan Pasal 45 ayat 2 Setiap Orang yang dengan sengaja dan tanpa hak mendistribusikan dan/atau mentransmisikan dan/atau membuat dapat diaksesnya Informasi Elektronik dan/atau Dokumen Elektronik yang memiliki muatan perjudian sebagaimana dimaksud dalam Pasal 27 ayat (2) dipidana dengan pidana penjara paling lama 6 (enam) tahun dan/atau denda paling banyak Rp1.000.000.000 (satu miliar rupiah).

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RESEARCH RESULTS

The result of this article reveals the understanding of privacy values, its needs that

will influence the digital’s rights, and the prospect of adopting the Islamic value on

public policies in Indonesia. The epistemology of the Qur'anic ethics formed by commentators shows a conclusion that the ethical values in Kalam Allah need to be formatted in humanitarian missions. The author claims HAMKA's Tafsir al-Azhar as the most relevant to the current context in Indonesia. HAMKA sees that the Qur'anic ethics is able to bring the concepts of faith and piety into social awareness to fight poverty, crime, discrimination, intolerance, and disagreements. The concept embodies the integration between Qur’an axiology in QS. al-Hujurat (49): 11-13 with universal humanist principles such as equality, justice, democracy, protection of rights, and peace.

The right to a social and international order in which the rights and freedoms set forth, both in Cairo Declaration and United Declaration, can be fully realized and so

that fundamental human rights on digital sphere may be guaranteed.