A. Definition of Islamic Economics
Islamic Economics is a collection of general economic fundamentals are taken from the Qur'an and the Sunnah of the Prophet and of the economic order built on these foundations, in accordance with various bi'ah (environment) and each era. In this definition, there are two main things that a legal basis of Islamic economic system, ie the Qur'an and the Sunnah of the Prophet. The laws were taken from both the basic foundation in the concepts and principles are fixed (not subject to change at any time and anywhere). But in practice for the things and situations and certain conditions may apply flexible or murunah and some are able to undergo a change. Islamic economics is the science that studies the economic problems of the people who were inspired by Islamic values. So far on key issues deficiencies, there is hardly any difference between Islamic economics with modern economics. Even if there is a difference that lies in the nature and volume. That is why the main differences between the two economic systems can be put forward with regard handling electoral issues. In epistemological, Islamic economics is divided into two kinds of knowledge, namely:
1. Normative Islamic Economics
Namely the study of Islamic sharia laws relating to the affairs of property (al-mal), its scope is (1) kepemilkikan (al-milkiyah), (2) the utilization of ownership (tasarruf fi al-milkiyah), (3) the distribution of wealth to society (tauzi 'al-tsarwah baina al-nas). This section is thought that bound value (value bond) or valuetional, as obtained from the source of Islamic values ie the Qur'an and Sunnah, through deduction (istinbath) hukim sharia Islamic law sources ie the Qur'an and Sunnah. This normative Islamic Economics by Shaykh an Nabhani Taqiyuddin called Islamic economic system (an-nizam al iqtishadi fi al-Islam).
2. Positive Islamic Economics
Namely the study of Islamic concepts relating to property matters, especially with regard to the production of goods and services. Scope is a variety of ways (uslub) and means (wasilah) used in the production process of goods and services. This section is a universal thought, as derived from empirical facts of experience, through the method of induction (istiqra '), to the empirical facts of partial and generalized into a rule or a general concept. This section does not have to have the basic concept of the Qur'an and Sunnah, but quite required must not conflict with the Qur'an and Sunnah Islamic economics is positive by Shaykh an-Nabhani Taqiyuddin called Islamic economic system (al -'ilmu al iqtishadiq fi al-Islam).
According Adiwarman Karim, Muslim economists need to develop an economy that is based on the typical values of faith and Islam are internalized and practiced, ie Islamic economics. An economic system that explains all phenomena of behavior choices and decisions of individual economic units by entering the codes of sharia as the independent variable (influence all economic decision making) which comes from God. Covers restrictions on economic activity.
The integration process and norms of sharia into economics due to the view that the world later in life can not be separated from the afterlife. Everything must be balanced because the world is the fields hereafter. Retun (profit) that we get in the afterlife depends on what we invest in the world.
Building an Islamic economy is based on five universal values, namely: monotheism (belief), 'adl (justice), nubuwah (Prophethood), the caliphate (government), and Ma'ad (result). The fifth value is the basis of inspiration to compose prosisi-prosisi and economic theories of Islam.
According Adiwarman Karim, Muslim economists need to develop an economy that is based on the typical values of faith and Islam are internalized and practiced, ie Islamic economics. An economic system that explains all phenomena of behavior choices and decisions of individual economic units by entering the codes of sharia as the independent variable (influence all economic decision making) which comes from God. Covers restrictions on economic activity.
The integration process and norms of sharia into economics due to the view that the world later in life can not be separated from the afterlife. Everything must be balanced because the world is the fields hereafter. Retun (profit) that we get in the afterlife depends on what we invest in the world.
Building an Islamic economy is based on five universal values, namely: monotheism (belief), 'adl (justice), nubuwah (Prophethood), the caliphate (government), and Ma'ad (result). The fifth value is the basis of inspiration to compose prosisi-prosisi and economic theories of Islam.
But the theory of the strong and well without applied into the Islamic economic system would make it just be the study of Islamic economics alone, without an impact on the overall economic life. Therefore the five universal value in the wake of the three principles deripatif that characterize the genesis of Islamic economics. The third principle is multitype deripaif ownership, freedom to act, social justice.
Abdul Al Kaaf Zakky dedipatif it suggests that there are five principles, namely the obligation sought (freedom to act), eradicate unemployment, recognizes property rights (multitype ownership), social welfare (social justice) and faith in Allah.
Meanwhile, according to the principle deripatif Saefudin that includes ownership, equilibrium, and justice. Of all the principles that built all of overarching concepts, namely the concept of morality. Akhlaq finished top because that is the purpose of preaching Islam and the prophet of Allah, ie to enhance human morality. The morality that is the guide actors in the economic and business activities.
B. Fundamentals of Islamic Economics
Abdul Al Kaaf Zakky dedipatif it suggests that there are five principles, namely the obligation sought (freedom to act), eradicate unemployment, recognizes property rights (multitype ownership), social welfare (social justice) and faith in Allah.
Meanwhile, according to the principle deripatif Saefudin that includes ownership, equilibrium, and justice. Of all the principles that built all of overarching concepts, namely the concept of morality. Akhlaq finished top because that is the purpose of preaching Islam and the prophet of Allah, ie to enhance human morality. The morality that is the guide actors in the economic and business activities.
B. Fundamentals of Islamic Economics
1). Recognizes the right to have (Individually or general)
Islamic economic system recognizes the right of a person to have anything they want from goods production, for example, or consumer goods. And at the same time to recognize common ownership. In this case the Islamic economy combines individual beneficiaries and beneficiaries are public. It seems that value is the only way to achieve balance and fairness in society.
Islamic economic system recognizes the right of a person to have anything they want from goods production, for example, or consumer goods. And at the same time to recognize common ownership. In this case the Islamic economy combines individual beneficiaries and beneficiaries are public. It seems that value is the only way to achieve balance and fairness in society.
2). Economic freedom conditional
Islam gives freedom for every individual to the possession, production, and mengknsumsi. Each individual is free for selling and buying and determine the wages or prices for different kinds of nominal value, but the condition is not contrary to the public interest.
The requirements to be met from these freedoms are as follows:
a. Noting the provisions of halal and haram in Islamic law
Among its concrete example is like the freedom of people to spend his money and eat what they want, but the same applies Islam forbids tabdzir (wasteful) or israf (exaggerated). God reminds tabdzir it is in Surat al-Isra 'verse 27: "Behold the-waster wasters are brothers devil and Satan is very dissenter to his Lord".
b. Commitment to the obligations specified Islamic law, including:
- Commitment to the obligation of zakat
- Commitment to the obligation to provide a living for his wife, parents are indigent, boys to be independent, the children of women to marry, as well as immediate family.
- Commitment with responsibility infak fisabilillah.
- Commitment to charity command with jurists and people who need help and commitment also to various forms of community projects in the community.
The requirements to be met from these freedoms are as follows:
a. Noting the provisions of halal and haram in Islamic law
Among its concrete example is like the freedom of people to spend his money and eat what they want, but the same applies Islam forbids tabdzir (wasteful) or israf (exaggerated). God reminds tabdzir it is in Surat al-Isra 'verse 27: "Behold the-waster wasters are brothers devil and Satan is very dissenter to his Lord".
b. Commitment to the obligations specified Islamic law, including:
- Commitment to the obligation of zakat
- Commitment to the obligation to provide a living for his wife, parents are indigent, boys to be independent, the children of women to marry, as well as immediate family.
- Commitment with responsibility infak fisabilillah.
- Commitment to charity command with jurists and people who need help and commitment also to various forms of community projects in the community.
c. Not submit paengelolaan treasure to people stupid, crazy, and weak
God explained in Surah an-Nisa verse 5: "And do not leave it to people who have not been perfect wits of their property that is in your power that serve God as a staple of life. Give them shopping and clothes (from the treasure it) and say to them good words ".
Islam forbids fools, crazy and weak to manage his property alone as well not worry about the people in menngurusnya until he suffered a loss. Therefore Islam prevents not to harm befall him. In other words, Islam wants to protect that person belongs.
d. Right to bersyarikat (each has) with neighbors or partners.
This right applies if someone wants to sell something that belongs together, then the first offer should be given to peers (be it neighbors or partners) who have a stake / share in having something at a price according to the agreement.
3). At-Takaful Al-ijtimai (togetherness in bear a goodness)
At-Takaful Al-ijtimai within the framework of Islamic economics is the reciprocal solidarity among members of society in the government by the people, both in the field and cramped conditions for the welfare or in anticipation of a danger. There are several things that need to be digaribawahi in At-Takaful Al-ijtimai, namely:
a. Realizing happiness, both for personal and community within the same limits are consistent and stable.
God explained in Surah an-Nisa verse 5: "And do not leave it to people who have not been perfect wits of their property that is in your power that serve God as a staple of life. Give them shopping and clothes (from the treasure it) and say to them good words ".
Islam forbids fools, crazy and weak to manage his property alone as well not worry about the people in menngurusnya until he suffered a loss. Therefore Islam prevents not to harm befall him. In other words, Islam wants to protect that person belongs.
d. Right to bersyarikat (each has) with neighbors or partners.
This right applies if someone wants to sell something that belongs together, then the first offer should be given to peers (be it neighbors or partners) who have a stake / share in having something at a price according to the agreement.
3). At-Takaful Al-ijtimai (togetherness in bear a goodness)
At-Takaful Al-ijtimai within the framework of Islamic economics is the reciprocal solidarity among members of society in the government by the people, both in the field and cramped conditions for the welfare or in anticipation of a danger. There are several things that need to be digaribawahi in At-Takaful Al-ijtimai, namely:
a. Realizing happiness, both for personal and community within the same limits are consistent and stable.
b. Private interests should not be detrimental to the interests of society must remain a priority in the public interest.
c. This togetherness is a phenomenon that shows unity, solidarity, mutual help and complementarity between the leader and the led.
d. Are not differentiated on the other person nor any privilege between giving dependents with the given dependents.
C. Objectives of Islamic Economics
d. Are not differentiated on the other person nor any privilege between giving dependents with the given dependents.
C. Objectives of Islamic Economics
All the rules of God revealed in the Islamic system leads to the achievement of goodness, prosperity, virtue, and to eliminate crime, misery and loss to the whole of creation. Similarly, in economic terms, the aim is to help people achieve victory in the world and in the hereafter.
A native Egyptian jurists Prof. Muhammad Abu Zahra said there are three objectives of Islamic law to show that Islam was revealed as a mercy to all mankind, namely:
A native Egyptian jurists Prof. Muhammad Abu Zahra said there are three objectives of Islamic law to show that Islam was revealed as a mercy to all mankind, namely:
1. Washers soul that every Muslim can be a source of good for the community and the environment.
2. Rule of justice in society. Justice encompasses aspects of life in the field of law and muamalah.
3. Achieving maslahah (a peak). The scholars agreed that maslahah what peak above targets include five basic warranty:
- Safety of religious belief (al-din)
- Safety of religious belief (al-din)
- Safety soul (al-nafs)
- Safety intellect (al aql)
- Safety families and descendants (an nasl)
- Safety of property (al aml
D. Principles - Principles of Islamic Economics
1. Islamic Economics based on a paradigm in which economic and social justice becomes the main goal. The paradigm of justice is rooted in the belief in God Almighty, who are creating the heavens and the earth for the benefit of all mankind. All economic resources are essentially surrogate of the Creator whose use must dipetanggungjawabkan in the hereafter.
2. Emphasis on moral filter in the allocation and distribution of resources on Islamic economics does not deny the importance of the role of prices and markets. Moral filter is complementary market mechanism so that the allocation and distribution of resources is done through two layers of filter.
2. The government imposed the task to supervise and ensure that the allocation and distribution of resources through the market mechanism occurs efficiently in compliance with all provisions of morals that would achieve the goals of normative.
4. The purpose of Islamic economics is derived derived from Islamic law (sharia maqasyid) itself is to realize the benefit of people in the world and in the hereafter, which is located on five main elements of protection of human life, namely: faith (din), soul (nafs), mind ( aql), descent (nasl), and wealth (the mall).
E. Characteristics of Islamic Economics
4. The purpose of Islamic economics is derived derived from Islamic law (sharia maqasyid) itself is to realize the benefit of people in the world and in the hereafter, which is located on five main elements of protection of human life, namely: faith (din), soul (nafs), mind ( aql), descent (nasl), and wealth (the mall).
E. Characteristics of Islamic Economics
Economics as an attempt to use resources rationally to meet the needs, in fact inherent in human nature. Without realizing it, everyday human life dominated in economic activity. Islamic Economics is essentially an attempt allocation of resources to produce goods and services in accordance with the instructions of Allah to obtain his blessing.
According to Islamic economists there are three (3) the inherent characteristics of Islamic economics:
1. Inspiration and prompts taken from the Quran and As-Sunnah.
2. Perspective on the economic outlook considering Islamic civilization as the source.
3. aims to locate and revive the values, priorities, and economic ethics Muslim community in the early period.
In connection with the first case, there deripatif of the characteristics of Islamic economics, among others, as follows:
1. The absence of transaction-based interest (riba)
According to Islamic economists there are three (3) the inherent characteristics of Islamic economics:
1. Inspiration and prompts taken from the Quran and As-Sunnah.
2. Perspective on the economic outlook considering Islamic civilization as the source.
3. aims to locate and revive the values, priorities, and economic ethics Muslim community in the early period.
In connection with the first case, there deripatif of the characteristics of Islamic economics, among others, as follows:
1. The absence of transaction-based interest (riba)
2. The functioning of the institution of zakat
3. Recognizes the market mechanism (market mechanism)
4. Recognizing the profit motive (in profit motive)
5. Recognizing the freedom sought (freedom of enterprise)
6. economic cooperation
7. Islamic Economics is an integral part of the Islamic concept of complete and comprehensive.
8. Islamic economic activity is a form of worship.
9. The Islamic economic order has a very noble goal.
10. Economic Islam is a system that has the inherent supervisory rooted in faith and responsibility to God (muraqabatullah).
11. Islamic Economics is a system that aligns the individual beneficiaries and beneficiaries are public.
Aside from the Islamic economic characteristics, there are characteristics of Islamic economics, among others, namely:
1. Islamic Economics is part of a comprehensive Islamic system.
In our belief, economic view of Islam is one part of a comprehensive Islamic system and is the most obvious of the things that distinguishes Islamic economy with other economies. It was because of the influence on a very important aspect.
Islamic economic relations with Islamic Shari'a rules and that's what caused the economic activities according to the systems of the human inventions, cause it has the nature of devotion and noble ideals, and causes it to have oversight of the implementation of this activity with the actual supervision.
For instance, Islamic economics as an economic activity in Islam is devotion. Actually, this value includes how the application of a more general rule which states that any work done Muslims, both economic work or not can change from ordinary materials into a job that is rewarding when people worship Islam was at work intends to change its intention to receive the blessing of Allah.
2. Islamic Economics realize the balance between individual interests and the interests of society
Economic systems are different from each other, for example looking at the individual capitalist economy as the shaft and the goal of all that exists. Therefore, the capitalist economy is very concerned with the interests of individuals and put Him on the interests of the people as a whole. Reason capitalist system in this individual tehadap attitude that there is no conflict between individual interests with the interests of the people and individuals when trying to realize the special interests. Actually, at the same time they realize the many.
While the socialist economic system is different from kapitali economic system, which put the interests of the people of the interests of the individual. Even sacrificing individual interests for the purpose of the latter. On this basis, the system does not recognize the right of individuals to the means of production.
Islamic Economics has its own tactics that do not focus on individual, as well as the capitalist economy, and also does not focus on any community, as well as the economics of socialism. This tactic exist on the basis of attention to the two interests together and make an effort menyelenggaraan balance between the two. In other words, Islam recognizes individual interests and the interests of the people as long as there is no contradiction between the two, or as long as it allows mepertemukan both.
The proof is in the matter of property rights Islam still recognize the ownership rights of individuals, and at the same time they recognize the right of persons belonging to many, one between the two is not ignored. As if there is a conflict between individual interests and the interests of the people and may not be held or the balance between the interests of this meeting, then Islam will put the interests of the people of the interests of the individual.
11. Islamic Economics is a system that aligns the individual beneficiaries and beneficiaries are public.
Aside from the Islamic economic characteristics, there are characteristics of Islamic economics, among others, namely:
1. Islamic Economics is part of a comprehensive Islamic system.
In our belief, economic view of Islam is one part of a comprehensive Islamic system and is the most obvious of the things that distinguishes Islamic economy with other economies. It was because of the influence on a very important aspect.
Islamic economic relations with Islamic Shari'a rules and that's what caused the economic activities according to the systems of the human inventions, cause it has the nature of devotion and noble ideals, and causes it to have oversight of the implementation of this activity with the actual supervision.
For instance, Islamic economics as an economic activity in Islam is devotion. Actually, this value includes how the application of a more general rule which states that any work done Muslims, both economic work or not can change from ordinary materials into a job that is rewarding when people worship Islam was at work intends to change its intention to receive the blessing of Allah.
2. Islamic Economics realize the balance between individual interests and the interests of society
Economic systems are different from each other, for example looking at the individual capitalist economy as the shaft and the goal of all that exists. Therefore, the capitalist economy is very concerned with the interests of individuals and put Him on the interests of the people as a whole. Reason capitalist system in this individual tehadap attitude that there is no conflict between individual interests with the interests of the people and individuals when trying to realize the special interests. Actually, at the same time they realize the many.
While the socialist economic system is different from kapitali economic system, which put the interests of the people of the interests of the individual. Even sacrificing individual interests for the purpose of the latter. On this basis, the system does not recognize the right of individuals to the means of production.
Islamic Economics has its own tactics that do not focus on individual, as well as the capitalist economy, and also does not focus on any community, as well as the economics of socialism. This tactic exist on the basis of attention to the two interests together and make an effort menyelenggaraan balance between the two. In other words, Islam recognizes individual interests and the interests of the people as long as there is no contradiction between the two, or as long as it allows mepertemukan both.
The proof is in the matter of property rights Islam still recognize the ownership rights of individuals, and at the same time they recognize the right of persons belonging to many, one between the two is not ignored. As if there is a conflict between individual interests and the interests of the people and may not be held or the balance between the interests of this meeting, then Islam will put the interests of the people of the interests of the individual.
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