Islamic economics is the study of human behavior in meeting
all their needs with the goal of obtaining falah (peace and world prosperity,
hereafter). The word Islam after Islam Economy Economy in the expression serves
as an identity without affecting the meaning or definition of economics itself.
Because the definition is more determined by the perspective or worldview more
precisely used as the basis of value.
At a certain level of issues related to the definition of
Islamic economics is to do with the discourse of Islamization of Science
(Islamization of Knowledge) Science in Islam over all knowledge dimaknakan as
scientifically proven that humans can get closer to Allah SWT (standard revelation
- the absolute truth). While Science is widely known in the conventional world
is all the science that meets the rules of scientific method (human creation -
relative truth).
Human behavior here pertains to the foundations of Sharia as
a reference act and tendencies of human nature. And in an Islamic economy, two
things interact with each portion is formed to a specific economic mechanism
with the basics of the divine.
Here
is the definition of Economics in Islam according to the experts:
1. A. S.M. Hasanuzzaman,
"Islamic economics is the science and application of the teachings and Islamic rules that prevent injustice in the search and the expenditure of resources, in order to satisfy humans and enable them to carry out their obligations to God and society."
"Islamic economics is the science and application of the teachings and Islamic rules that prevent injustice in the search and the expenditure of resources, in order to satisfy humans and enable them to carry out their obligations to God and society."
2. M.A. Mannan,
"Islamic economics is a social science that studies the economic problems of the people have the values of Islam."
"Islamic economics is a social science that studies the economic problems of the people have the values of Islam."
3. Khursid Ahmad,
Islamic economics is "a systematic effort to try to understand the economic problems and human behavior in relation to these issues from an Islamic perspective."
Islamic economics is "a systematic effort to try to understand the economic problems and human behavior in relation to these issues from an Islamic perspective."
4. M.N. Siddiqi,
Islamic economics is a response of "Muslim thinkers to the economic challenges of their times. In this effort they were aided by the Qur'an and Sunnah as well as reason and experience. "
Islamic economics is a response of "Muslim thinkers to the economic challenges of their times. In this effort they were aided by the Qur'an and Sunnah as well as reason and experience. "
5. M. Akram Khan,
"Islam aims at studying the economics of human welfare (falah) is achieved by organizing the resources of the earth on the basis of cooperation and participation."
"Islam aims at studying the economics of human welfare (falah) is achieved by organizing the resources of the earth on the basis of cooperation and participation."
6. Louis Cantori,
"Islamic economics is nothing but an attempt to formulate a science of human-oriented economy and society oriented to resist the excesses of individualism in classical economics."
Economics is a matter of turning the property guarantees among men, so that people can maximize the function of his life as a servant of God to accomplish in this world and hereafter falah (Hereafter). Economics is a collective activity.
"Islamic economics is nothing but an attempt to formulate a science of human-oriented economy and society oriented to resist the excesses of individualism in classical economics."
Economics is a matter of turning the property guarantees among men, so that people can maximize the function of his life as a servant of God to accomplish in this world and hereafter falah (Hereafter). Economics is a collective activity.
slam is the only perfect religion that governs all the
joints of human life and the universe. Human economic activities are also
arranged in the principles of Islam illahiyah. Treasure that is in us, the
reality does not belong to man, but only deposited from God Almighty to be best
utilized for the sake of humanity that ultimately all will return to God
Almighty to be accounted for.
Definition of Islamic Economics Islamic economics is the
study of economic behavior of human beings whose behavior is governed by rules
based on the religion of Islam and monotheism, as summarized in the pillars of
faith and the pillars of Islam.
Work is an obligation as Allah commanded him, as his word in the letter At Tawbah verse 105:
And say, labor ye, because Allah and His Messenger and those who believe will see the job.
Because the work took on forgiveness, as sabada Prophet Muhammad:
Whoever at a time when the evening exhausted from his work, then in the evening that he received a pardon.
Work is an obligation as Allah commanded him, as his word in the letter At Tawbah verse 105:
And say, labor ye, because Allah and His Messenger and those who believe will see the job.
Because the work took on forgiveness, as sabada Prophet Muhammad:
Whoever at a time when the evening exhausted from his work, then in the evening that he received a pardon.
(HR.Thabrani and Bayhaqi)
Objectives of Islamic Economics All the rules of Allah
revealed Islam in the system leads to the achievement of the good, prosperity,
virtue, and eliminate crime, misery, and loss of the entire creation.
Similarly, in economic terms, the goal is to help people achieve victory in the
world and the Hereafter.An Egyptian jurist named Abu Zahra said Prof.Muhammad
three objectives of Islamic law that shows that Islam was sent as a mercy to
all mankind, namely:
Purification of the soul so that every Muslim can be a source of good for society and environment.
Purification of the soul so that every Muslim can be a source of good for society and environment.
Justice in society. Justice that encompasses aspects of life
in the fields of law and muamalah.
Maslahah achievement (the peak). The scholars agreed that the menjad maslahah peak above the target p mencaku five basic guarantee: the safety of religious belief (al-din), kesalamatan soul (al-nafs), safety reason (al-aql), the safety of family and descent (al NASL), safety of property object (al mal)
Maslahah achievement (the peak). The scholars agreed that the menjad maslahah peak above the target p mencaku five basic guarantee: the safety of religious belief (al-din), kesalamatan soul (al-nafs), safety reason (al-aql), the safety of family and descent (al NASL), safety of property object (al mal)
Principles of Islamic Economics Broadly speaking, Islamic
economics has some basic principles: A variety of resources is seen as a gift
or the trust of Allah Almighty to man.
Islam recognizes private ownership within certain limits. The main driving forces of the Islamic economic cooperation. Islam rejects the accumulation of economic wealth is controlled by the few.
Islam recognizes private ownership within certain limits. The main driving forces of the Islamic economic cooperation. Islam rejects the accumulation of economic wealth is controlled by the few.
Islam ensures public ownership economy and its use is
planned for the benefit of many people. A mulsim must fear Allah and
determination in the next day. Zakat should be paid on property that has met
the limit (nisab)
http://islampeace.clubdiscussion.net/t13-sense-goals -principles-principles-economic–islam
An
Islamic Economic Alternatives
By: H. Jazuli Suryadhi, S.Ag. M.Sc.
By: H. Jazuli Suryadhi, S.Ag. M.Sc.
The phenomenon of the world economy has changed from
time to time in accordance with the changing times and changing rapidly growing
information technology. Many new values are
established but it is difficult to determine which one is right and wrong, so
sometimes bring good but sometimes misleading. Economic globalization is
characterized by the free flow of capital goods and services, as well as trade
between countries, has changed the atmosphere of life to be individualistic and
competition is very tight.
Is long enough Muslims in Indonesia, the
Islamic world as well as others who want a value-based economic system and the
principles of sharia (Islamic economic system) to be applied in all aspects of
business life and the people of the transaction. This desire is based on an
awareness to implement Islam as a whole and the total as asserted Allah SWT.
It is unfortunate that today are still many people who see that Islam does not deal with banks and financial markets, because the first is a white world, while the second is a black world, full of guile and cunning. Because many people see Islam with its normative value system and order, as the limiting factor of development. Saxon liberalism and pragmatism is considered that the narrow economic and financial activities will grow and flourish when freed from normative values and the signs of divine (Shafi'i Antonio, 2001).
It is unfortunate that today are still many people who see that Islam does not deal with banks and financial markets, because the first is a white world, while the second is a black world, full of guile and cunning. Because many people see Islam with its normative value system and order, as the limiting factor of development. Saxon liberalism and pragmatism is considered that the narrow economic and financial activities will grow and flourish when freed from normative values and the signs of divine (Shafi'i Antonio, 2001).
A. Introduction:
A few decades ago, the world has experienced a
polarization of the two forces of economic system, characterized by the two
superpowers as the representation of these two economic systems, the U.S. and
its western European allies are part of the power of the capitalist economic
system, while the economy sosisalis represented by the Soviet Union and Europe
Eastern China and Indochina as well as countries such as Vietnam and Cambodia.
Two of the economic system was born from two different estuaries ideology so
the competition of two economic systems are essentially a clash of two
political and ideological development. The position of Muslim countries after
the end of World War II became the object of attraction is the two ideological
forces. This is due to the lack of vision of economic development construction
owned by the leaders of Muslim countries after the birth of the original
Islamic sources of the nation state as a result of colonialism and the
influence of western colonialism.
In the attractive atmosphere was born the idea to go
back to the original system in the last two decades. Economic Islamization
movement is then transformed into a movement that was very interesting so far.
From here arises the fundamental perntanyaan need answers about what is truly
Islamic economic system advantages when compared with other economic systems?
B.
Principal - the principal of Islamic Economics.
a. History
Truly has ten centuries before the Europeans set of
economic theories, have been revealed by Allah Almighty a typical economic
analysis of the Arab region. It's more interesting is that economic analysis
does not reflect the situation of the Arabs at the time, but it is for the
whole world. So really it is the guidance of Allah, the Lord who knows the deep
content and nature of all things. Then the existing economic structure in the
word of God, and has very clear rules, the once and have done well by the
people at that time. Susatu economic system is a new arrangement that is
universal, not an Arab nation the national economy. Economic system of Islam is
called economy.
Ideas of scholars or philosophers of the ancient
economy was also there. Among them are thought Abu Yusuf (731-798 AD), Yahya
ibn Adam (d. 818 AD), Al-Farabi (870-950 AD), Ibn Sina (980-1037 AD), el-Hariri
(1054-1122 AD), Imam al-Ghozali (1058-1111 AD), Tusi (1201-1274 AD), Ibn
Taymiyyah (1262-1328 AD), Ibn Khaldun (1332-1406 AD) and others. Perhaps it is
not the place to mention briefly the contributions of some of them were. Abu
Yusuf donation of public finances is the emphasis on the role of the state,
public works and agricultural development are still valid even today.
Ibn Taymiyyah's idea about the price of equivalent,
its understanding of market imperfections and price control, the pressure on
the role of the state to ensure the fulfillment of basic needs of the people
and the idea of property
rights. Provide some important clues for the development of today's world
economy. Ibn Khaldun has given the broader economic definition of Tusi. He
assumes that economics is a science of positive and normative. That is the
economic study is to improve the welfare of the community, and not the welfare
of individuals. Ibn Khaldun who have seen the reciprocal relationship between
economic factors, political, social, ethical and educational. He introduced a
number of fundamental economic ideas such as the importance of the division of
labor, recognition of the contribution of labor in value theory, a theory of
population growth, capital formation, cross trading, the price system and so
on.
Overall these scholars in general and in particular Ibn Khaldun can be regarded as the pioneer of trade fisiokrat and classical (eg Adam Smith, Ricardo and Malthus) and neo-classical (eg Keynes).
Overall these scholars in general and in particular Ibn Khaldun can be regarded as the pioneer of trade fisiokrat and classical (eg Adam Smith, Ricardo and Malthus) and neo-classical (eg Keynes).
The name gave birth to the impression of a variety
of Islamic economics. For some people, the word "Islam" Economic
position of Islam in a very exclusive place, thus eliminating the kefitrahannya
as the order for all mankind. For others, the Islamic economy is described as
the economic result of mixing between capitalist and socialist stream, so the
special features of the economy owned by Islam itself is lost.
Islamic economics is actually a system that reflects
the nature and once his trademark. With the nature of Islamic economics is a
system that can realize economic justice for all people. While the typical
cirri, Islamic economics can show his true identity, with all the excess on
each system has.
Economic Rabbani became the main characteristic of
the model of Islamic Economics. Chapra call with Economic Unity. But in general
can be said to be divine economics. Reflection of the character of
"divine" Islam is not the economic aspect of economic actors - the
culprit for sure man - but on aspects of the rules or systems that must be
followed by economic actors. It is based on the belief that all economic
factors, including human beings are essentially belongs to God, and Him (the
rules) returned all affairs (Sura 3:109). Through economic activity, people can
gather as much income as possible, but still within the corridor rule. "He
who gives spaciousness or limit the provision of people whom He wills"
(Qur'an 42:12,13, 26). Upon divine wisdom, to every living creature has
provided sustenance for him he did not refuse to get it (Sura 11:6) But God is
never without human guarantee of economic prosperity had been doing business.
As the economy then the economy godless Islam - to
borrow a phrase from Ismail al-Faruqi - have a source of "values-normative
imperative", sebagaim reference binding. With access to the divine rule,
every human act has a moral and religious values. Every human action must not
be separated from the vertical values reflect
good morals, and horizontally to benefit humans and other creatures.
Islamic economic system has developed a new history
in the modern era. By Khurshid Ahmad, known as the father of Islamic economics,
there are three stages of development in the discourse of Islamic economics,
namely:
First stages, starting when some scholars, who have
no formal training in economics, but have problems understanding the
socio-economic at the time, trying to solve the problem of interest. They argue
that bank interest is haram and Muslims must abandon any connection with
conventional banking. They invited the economists and bankers go hand in hand
to establish a financial institution based on Islamic principles and not on
interest. This period begins at approximately the middle decades of the 1930s
and had the top end of the decade progress in the 1950s and the early decades
of the 1960s. At that time Pakistan was established in the local Islamic bank
which operates not in flower, this financial institution named Mit Ghomr Local
Savings Bank, located in the Nile delta, Egypt. 2.
Both phases, beginning in the late decades of the 1960s. At this stage the
Muslim economists who are generally educated and trained at leading
universities in the United States and Europe began to try to develop certain
aspects of Islamic monetary system. They conducted an economic analysis of the
prohibition of riba (interest) and propose alternatives that are not
interest-based banking. A series of conferences and seminars on Islamic
economics held by invited experts, scholars, both Muslim and non-economists.
The first international conference on Islamic economics was held in Makkah al-Mukaromah
in 1976, followed later by an international conference on Islam and the new
international economic order in London in 1977. At this stage appear the names
of famous Muslim economists throughout the Islamic world include: Prof. Dr.
Khurshid Ahmad, who was named as the father of Islamic economics, Dr. M. Umer
Chapra, Dr. MA. Mannan, Dr. Omar Zubair, Dr. Ahmad An-Najjar, Dr. M. Nezatullha
Siddiqi, Dr. Fahim Khan, Dr. Munawwar Iqbal, Dr. Mohammed Ariff, Dr. Anas Zarqa
and others. They are economists that students in the west but to understand all
that Islam as an integral way of live and komprehenshif has its own economic
system and if implemented properly will be able to bring Muslims to a
commanding position in the eyes of the world.
The third stage is marked by concrete efforts to
develop the banking institutions and non-riba in both public and private
sectors in the government sector. This stage is a concrete synergy between the
intellectual and material efforts of economists, experts, bankers, entrepreneurs
and wealthy Muslims who have concern for the economic development of Islam. At
this stage has been set up Islamic banks and investment institutions based
non-usury with a more clear concept and understanding of the more established
economies. The first Islamic bank was founded Islamic Development Bank (IDB) in
1975 in Jeddah, Saudi Arabia. Bank Islam is a cooperation between Islamic
countries who are members of the Organization of Islamic Conference (OIC). The
next emerging Islamic banks in majority Muslim countries including Indonesia.
b. Definition and Basic Principles.
b. Definition and Basic Principles.
Islamic economic experts give the definition of
Islamic economics will vary but it boils down to the same relative sense,
namely: a science that attempts to view, review, investigate and ultimately
solve the economic problems of the Islamic way (based on the teachings of
Islam) .
While the basic principles of Islamic economics by Umer Chapra is as follows:
A. The principle of Tawhid, this means that all things in the universe was designed and created intentionally by God Almighty. It is no accident, and it definitely has a purpose. The purpose is what gives significance and meaning to the existence of the universe, including man who became one of the occupants in it.
While the basic principles of Islamic economics by Umer Chapra is as follows:
A. The principle of Tawhid, this means that all things in the universe was designed and created intentionally by God Almighty. It is no accident, and it definitely has a purpose. The purpose is what gives significance and meaning to the existence of the universe, including man who became one of the occupants in it.
2. The principle of Khilafah. Humans are the
caliphate of Allah SWT. In the face of the earth. He was provided with both
physical and spiritual tools to be able to act effectively as his empire.
3. Principles of Justice. Justice is one of the main
mission of the teachings of Islam.
c. The foundation of Islamic Economic PhilosophyLots
of information from al-Qur'an that mention economic problems, either explicitly
or implicitly. How does the buying and selling of good and lawful according to
Islam, lending and borrowing with the contract, the contract is valid until the
prohibition of usury in the economy. Although the holy books had previously
been mentioned, where the act of usury was hated by God. Whereas in order to
clarify the technical traditions and example of the Prophet and the clergy.From
the name it can be ascertained that the ideology of the Islamic economic system
is thick with the nuances of Islam. Islamic economic system provides guidance
on humans in their behavior to meet all their needs with the limited means of
satisfying dengsn good roads and means of satisfying a course kosher, as well
as the acquisition dzatnya.
Object study the Islamic economic system is
homo-religious-economy, where it articulates a sense of human nature requires
berketuhanan by the values of
the Islamic Shari'a. Without having looked at the economic system of Islam as a
positive and normative economics. While the other is the object of study as
part of a man who had not received guidance and was drowned in a partial life.
Derivisi of authenticity in an air-Islam is expected to provide prosperity for
all humanity, as Islam was revealed to creatures on this earth to survive
prosper.
Economic development of Islam in Indonesia. Economic
revival of Muslims in Indonesia along with the rise of the Muslims globally.
There is little difference between the development discourse in Indonesia
Islamic economic thought to what happens in different parts of the Islamic
world, especially in the Middle East. More than half of this twenty-first
century scholars and community leaders of Islam in Indonesia is more thinking
about how the economic plight of the Muslims who had not been addressed and has
always been marginalized by the colonial Dutch.
Therefore they are unlikely to be the time to think about and explore the Islamic economic system itself that his spirit was taken from the Qur'an and as-Sunnah. I think we have not found the writings of Islamic leaders themselves are trying to explain Islam is complete and integrative accompanied by the filing of Islam as a system of life not only in the religious field but also in the field of sosiaal, economics, education, science and others.As a predominantly Muslim, Islamic economic system should be implemented as a universal economic system, which emphasizes transparency, fairness and good governance in managing the business and assets of the state. Where economic practices which run in favor of the common people and in favor of the truth.
Therefore they are unlikely to be the time to think about and explore the Islamic economic system itself that his spirit was taken from the Qur'an and as-Sunnah. I think we have not found the writings of Islamic leaders themselves are trying to explain Islam is complete and integrative accompanied by the filing of Islam as a system of life not only in the religious field but also in the field of sosiaal, economics, education, science and others.As a predominantly Muslim, Islamic economic system should be implemented as a universal economic system, which emphasizes transparency, fairness and good governance in managing the business and assets of the state. Where economic practices which run in favor of the common people and in favor of the truth.
Time travel show, that Islamic financial services
could be an option to overcome the problem of people who are still experiencing
an economic crisis. Is a challenge to the Islamic economic agents to further
increase the understanding of a matter of Islamic economic principles, as they
will become a potential market for the application of Islamic economics is not
likely to be a springboard for the implementation of sharia law in all aspects
of life is a dream of many Muslims in this country.
In Indonesia, the Islamic economic practices, in
particular Islamic banking has been around since 1992. Beginning with the
establishment of Bank Muamalat Indonesia (BMI) and the Rural Banks Shariah
(SRB). However, in the decade to 1998, the development of Islamic banks
arguably somewhat slow. Because, prior to the issuance of Law no. 10 of 1998
concerning Banking, there is no law that supports the operating system of
Islamic banks except Law. 7 of 1992 and Government Regulation. 72 of 1992.
According to Law. 7 of 1992 was conceived as an
Islamic bank for the bank. The rest of Islamic banks should be subject to the
general rule-based conventional banking. Hence the management of Islamic banks
tend to adopt the conventional banking products are "prescribed".
With a limited variety of products. As a result, not all community needs are
accommodated and existing products uncompetitive against all conventional bank
products.
That rule became an obstacle to the development of Islamic banks, due to network growth path sharia bank offices that already exist Conclusion: Islam as a religion that Allah sent down not only for Muslims alone but for the entire ummah in this world (rahmatan lil 'alamin) is universal and multikomplek bersipat, Islam can answer all the problems the world is not utopian or something in the discourse of course, the problem economic livelihood of human beings is also not free from the teachings of Islam. Long before the nations of formulating economic, Islam had already. Lots of information from al-Qur'an that mention economic problems, either explicitly or implicitly. How does the buying and selling of good and lawful according to Islam, lending and borrowing with the contract, the contract is valid until the prohibition of usury in the economy. Although the holy books had previously been mentioned, where the act of usury was hated by God. Whereas in order to clarify the technical traditions and example of the Prophet and the clergy.Islamic economic system provides guidance on humans in their behavior to meet all their needs with the limited means of satisfying dengsn good roads and means of satisfying a course kosher, as well as the acquisition dzatnya.
That rule became an obstacle to the development of Islamic banks, due to network growth path sharia bank offices that already exist Conclusion: Islam as a religion that Allah sent down not only for Muslims alone but for the entire ummah in this world (rahmatan lil 'alamin) is universal and multikomplek bersipat, Islam can answer all the problems the world is not utopian or something in the discourse of course, the problem economic livelihood of human beings is also not free from the teachings of Islam. Long before the nations of formulating economic, Islam had already. Lots of information from al-Qur'an that mention economic problems, either explicitly or implicitly. How does the buying and selling of good and lawful according to Islam, lending and borrowing with the contract, the contract is valid until the prohibition of usury in the economy. Although the holy books had previously been mentioned, where the act of usury was hated by God. Whereas in order to clarify the technical traditions and example of the Prophet and the clergy.Islamic economic system provides guidance on humans in their behavior to meet all their needs with the limited means of satisfying dengsn good roads and means of satisfying a course kosher, as well as the acquisition dzatnya.
That is why when other economic system going down,
while standing with tegarnya Islamic economics in the middle of the world
economic crisis blows of whack. Thus leaving a positive thing that the opening
of businesses that Sharia-compliant, this is the time for the experts of
Islamic finance (the ulama, Muslim scholars) have to dig up the rules of
Islamic law because the economy will be the referral of business
sharia.Businesses are growing Sharia now is really in accordance with the
principles of sharia or not is our shared responsibility.
REFERENCES
Abdurrahman, Dudung, 1998, Introduction to Research Methodology and Scientific Writing, London: IKFA
Ahmad al-Harithi, Jaribah. , 2003. Economic Jurisprudence Umar bin Al-Khattab. New York: Khalifa.
Afif, Wahab. , 2003. Introduction to the Fiqh mu'amalat: Know the Islamic Economic System. Jakarta: Indonesian Ulema Council Banten Province.
Azzaino, Zuardin. Of 1987. Divine economy: A differentiator. Jakarta: Library of Al-Hidayah.
Abdul Aziz al-Halawi, Muhammad. 1980. Fatwa and Ijtihad Umar Bin Khattab. New York: Proceedings of Gusti.
Antonio, Muhammad Shafi. Of 1999. Islamic Bank for Bankers and Financial Practitioners, Jakarta: Bank Indonesia cooperation Tazkia Institute.
Antonio, Muhammad Shafi. Of 1999. A General Introduction to Islamic Banking, Jakarta: Bank Indonesia Tazkia Cooperation Institute.
Antonio, Muhammad Shafi. Of 1999. The discourse of Islamic Banking Scholars and Scholars, Jakarta: Bank Indonesia Institue Tazkia cooperation.
Antonio, Muhammad Shafi'i, 2001. Islamic Bank of Theory into Practice, London: Humanities Press Gema.
Al-Jazairi, Abu Bakr Jabir. Of 1996. Guidelines for Muslim Life; Translation by Hasanuddin and Didin Hafiduddin, of Minhaj Al-Muslim (1976). Jakarta: PT. Inter Nusa Litera library.
As-Sayis, Sheikh Muhammad Ali, 1996. History Formation and Development of Islamic Law; Translation by dedi Junaedi, from Tarikh Al-Fiqh Al-Islami (1994). New York: Academic CV Pressindo.
Anwar Karim, Adiwarman, 2004. Islamic Banks and Financial Analysis. Jakarta: PT. Raja Garafindo Jakarta.
Anwar Karim, Adiwarman. Of 2001. An Economic Study of Contemporary Islam. Jakarta: Gema Insani Press.
Anwar Karim, Adiwarman. , 2006. History of Economic Thought of Islam. Jakarta: PT. RajaGrafindo Persada.
Tag :
MAKALAH BAHASA INGGRIS
0 Komentar untuk " Islamic economics is the study of human behavior in meeting all their needs with the goal of obtaining falah "