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In Islamic law, a deliberate act of murder is sanctioned with qishash according to Allah’s SWT commandment in al-Quran Surah al-Baqarah verse 178. In its application, the Islamic Law scholars agree that if someone kills intentionally without any shar’i reasons, then the penalty is qishash . However there is a disagreement about sanctions for a Muslim who kills a non-muslim, whether the qishash is applied to this situation or not. Using a comparative descriptive method, the results show that the death penalty ( qishash ) according to al-Shafi'i can only be applied if both the perpetrator and victim are fellow Muslims, and qishash does not apply if the victim is a non-Muslim. His view is based upon dzahir nash . As for Abu Hanifa, it was argued that qishash was still carried out even though the victim was a dhimmi (a protected non-muslim), considering that Islamic law does not only apply to Muslims, but also to all human. This opinion is in line with the principle of equality before the law as applicable in Indonesia. Keywords:  qishash , equality before the law, human rights Abstrak Dalam Hukum Islam, tindakan pembunuhan yang disengaja disanksi dengan qishash sebagaimana firman Allah SAW dalam al-Quran surat al-Baqarah ayat 178. Dalam penerapan­nya, jumhur ulama sepakat, bahwa apabila seseorang membunuh dengan sengaja tanpa alasan yang dibenarkan syar’i, maka hukumannya adalah qishash. Namun mereka berbeda pendapat tentang sanksi bagi seorang muslim yang membunuh seorang kafir (dzimmi) . Dengan menggunakan metode deskriptif komparatif, Hasil penelitian menunjukkan bahwa sanksi hukuman mati ( qishash ) menurut al-Syafi’i hanya dapat diterapkan apabila pelaku dan korban adalah sesama muslim, dan qishash tidak berlaku apabila korban seorang non-muslim karena adanya perbedaan keyakinan antara pembunuh dan yang dibunuh sebagaimana dzahir nash . Adapun Abu Hanifah berpendapat, bahwa qishah tetap dilakukan meskipun korban adalah seorang dzimmi, mengingat hukum Islam tidak hanya berlaku bagi umat muslim saja, namun juga bagi seluruh manusia. pendapat tersebut sejalan dengan asas persamaan dihadapan hukum sebagaimana yang berlaku di Indonesia. Kata Kunci:  Qishash, persamaan dihadapan hukum, hak asasi manusia

PRINSIP EQUALITY BEFORE THE LAW SEBAGAI ILLAT HUKUM DALAM QISHASMENURUT AL-SYAFI’I DAN ABU HANIFAH