Papers ISLAMIC ECONOMICS: CONCEPTS AND MODELS STUDY APPROACH
Papers ISLAMIC ECONOMICS: CONCEPTS AND MODELS STUDY APPROACH
By : Muhammad Iswadi
Abstrak:this article is to describe Islamic views on economy
as they have been enhsrined in the Koran. There are at least
three explanations of what constitute Islam ic econom y: first,
the science of Islam ic econom y; second, the system of
Islam ic econom y, third, the econom y of M uslim . The
em ergence of Islam ic econom y is very m uch to do with the
doctrine of riba prohibition. In its m odern practice, banking
interest is deem ed to be riba.I n addition,t he study of Islam ic
econom y in m odern tim e has been undertaken by m eans of
different approaches.
Preliminary
Problems faced by um at m anusia now is m unculnya a view that m aterial m enem patkan aspects of the free of the dim ensi value at the position dom inan.P andangan life grounded in ideology aterialism m e is the back udian anusia m m m endorong behavioral economist i enjadi actors who hedonistic, s and m aterialistik.D ekularistik am a steamed pak bul of perspective is what brought em back udian m m alapetaka and disaster in social life such as exploitation and m asyarakat destruction of the environment, and wealth apatan disparitaspend between groups in m asyarakatd an interstate did Unia, l unturnya kebersam aan attitude and brotherhood, the team bulnya diseases social, the emergence of the social revolution that anarchists and so on. System i capitalist economists have failed m enyelesaikan issue back anusiaan, social economists i. M am m em capitalist ang pu m ensejahterakan individuals or certain countries in m ateri. Nam un need diingatk esejahteraan and back AKM tersebutd ibangun size sheets above the suffering of people or other countries. Capitalists do not m am pu ketim complete food and social inequality economist i even otherwise he enciptakan m and m elanggengkan gap to maintain eksisitensinya. This is where criticism of Islam m elontarkan economists system i capitalists responsible for changing the direction, pattern and ian perekonom structure ini.P Need to today's world there is a study intensive in m em give alternative views, r um Usan and strategy building and economists are more humanistikde i with m enggali inspiring the values contained in the Qur'an, hadith and Sunnah, and treasure the thinking of Muslim scholars.
Nam is not un article aksud berms for m enjawab asalahan perm it sem ua, m elainkan just give em a little m gam of goods, economists were beginning what i Islam, at least m ccording to the m uslim scholars or economists. ulisan T is also preceded by a little ana bagaim explained the view of Islam (the Koran) m engenai economists i. Kem udian development continued with a discussion of what dim i aksud with Islam and economists as well as a brief history the emergence of Islamic economics. Islam and the Concept of Economic Lives of those pre-Islamic characterized by its sharp social stratafikasi with various psychological im pplications m enyertainya.A da was a number of small member asyarakaty ang m m em iliki ua sem access to power, i economists, political, intellectual and religio- cultural. Various sides of the interlace-m excess of the enjalin turn m enem patkan sekelom small group of people are in a position very important with all the privileges he had. While a number of other is located at position sangatk ontras.M hey ham pear not m em ilikia kses any strength, asuk term return as m anusia erdekaan personal, and rights that the civil sangatm endasar.M hey are people m iskin and slave-slave who is down-con tem m ewarisi nature his life without realizing their basic rights as human beings. The Prophet was born ad M uham m to m elakukan changes eyeluruh radical and m, for m ation in total life ereform m anusia filled with food ketim it. Agam a taught m em Baw a aspiration and the idea of monotheism, dem okrasi (politics) and social justice (economist i). Ment in accordance with developmental level ikiran development and growth stages harbor sosials aat it, give em m N abi operational guidelines and examples of real m elalui his sunnah. As a goal (Ideals) Islamic teachings have been perfect after-sales paikan was welcomed by the Prophet to um atnya (QS.5: 4). Nam un in Further application context; points of Islamic teachings m em erlukan steps atisasi and interpretation system- The new interpretation for m enyesuaikan ment with developmental level um at m anusia life and aspirations are increasingly m eningkat, according to the developmental ment m anusia itself. M em injam hwa Goldziherba statement that there are truths of Islam now is not yet unanimous. Kebulatannya still waiting for the work- the work of generations of Muslims further.
Keagam aan texts (al-al-Syar'iyyah Nushush) m em UAT a lot of messages related to the field of life perekonom ian, either explicitly (sharih) m aupun im plisit (ghairu sharih). It's just the overall emphasis of the texts The more the teachings or messages m oralu niversalnya, Angat sem basis in accordance with the Koran itself that is the spirit 1 moral emphasis on ideas of social and economic justice. M isalnya Islamic view of the world of work, the principle freedom and honesty in business, labor productivity, and so on. And worldview (weltanschaung) Islamic as a whole is closely linked with the concept of theology and eschatology. Among the basic teachings of the m isalnya is that position in the bum i m anusia this is as the Caliph of God (al- Baqarah: 30) with m em Anat am carrying him (al-Ahzab: 72) for create prosperity and kesajahteraan (Hud: 61). M anusia not be afraid to nature. Because of this nature it created to "m elayani" hey m interests (al-Baqarah: 29; al- Jatsiyah: 13). M hey must not sit passively, but hey have m actively seek and work (al-Fri 'ah: 10; al-Ra'du: 13). M hey must m encari part rizki lawful. In trying to m hey must m engindahkan nilaik ejujuran (al-A'raf: 85); on a voluntary basis without coercion (al-Nisa: 29) in fields that allowed the Shari'a and not a false (al-Maidah: 3). M eskipun free hey m m m em an d endapatkan ilikis ach results his efforts, nam un m m em hey should also consider the function his efforts were the result of social treasure dem i kindness of those who fate of less fortunate (al-Hashr: 7; al-Tauba: 34; al-Rum: 30). M hey also have an efficient ATD hem in m em spend their wealth (Al-Isra: 26; al-Furqan: 67) and so on. Against the messages of the Qur'an and also the existing in the hadith or sunnah apostles, there needs interpretation and konseptualisasik e in the form of doctrine which ATIS system that will more m already for dipaham i, d ihayati, d Alkan's silence by anyone. By dem ikian noble teachings are no longer just erupakan him bauan m m m enjadi oral but a living system of order who lived as a way of life and the rule of the game that followed. That's how the teachings of a religion will really bring em m dam pack real for improvement of human welfare, spiritual and physical.
1 Fazlurrahm's, Islam, cet.II, trans. Ahsin oham m M ad, (Bandung: Pustaka, 1994), h.36
Islamic Economics: What and History summary Islamic economist i, m ccording to wake up and supporting the development, built upon, or at least colored, by the principles religiously oriented, the world and the hereafter. In a paradigm level like this, economists uslim m m compassion in one word, or 2 at least, there is a t o berarti.M ayoritas economists M m engenai uslim agreed basis or foundation of the philosophical pillars of the system 3 Economists i Islam: Tawhid, Khilafah, Worship, and Takaful, Khurshid 4 Ad m ahm six even: n Rububiyyahda Tazkiyah, and Mas-u- 5 liyyah (accountability). Nam un when questioned further: what economists and bagaim ana i Islam? This is where there is a difference, so there are m em for m azhab Islamic economist i m enjadi three ie; m azhab Baqir al-Sadr, azhab m m ainstream, and schools 6 alternative-critical. Nam un affection third ikiran devel ment development m azhab has not been so intensively, except m m ainstream azhab, and nam seem compassionate m m enunggu ikiran intelligent and creative development of the supporters to develop. Nam ikian Economists i un dem Islam can not be separated from exposure to criticism was carried out by a number of economists. In his criticism um um tersebutd ikelom pokkan by Arif, s epertiy ang quoted by M. Husein Oil, clogs m enjadi three major groups. First, the flow Economist engatakan m m i Islam erupakan capitalist system adjustment or called "the Adjusted Capitalism School". Second, d isebutd ith clogs conventional group or "the Conventional School. Third is
View Karim's Adiwarm, "Microeconomics Islamic", (New York: The International Institute of Islamic Thought ic Indonesia, 2002), p. 13, see also Adiwarm Karim's, "Islamic Economics: An Assessment EkonomiM akro", (New York: The International Institute of Islamic Thought ic Indonesia, 2002), h.195-197, and see M also. B. Anto Hendrie, "Introduction to Islamic Micro Economics", (Jogjakarta: Ekonisia, 2003), h.89-93.
3 See oham ed M Aslam Haneef, "Contemporary Islamic Economic Thought: A Selected Comparative Analysis ", (Kuala Lum pur: Ikraq, 1995), p. 2, l ihatj uga M. Nejatullah Siddiqi, "Muslim Economic Thinking: A Survey of Contemporary Literature ", (Leicester: The Islamic Foundation, 1988). 4 See AHM Khurshid ad, "an Islamic Economic Framework Developmenti n", in ad AHM Khurshid (ed.), "Studies in Islamic Economics", (Leicester: The Islamic Foundation, 1980), h.178-179 5 See M. Akhyar Adnan, "An Investigation of Accounting Concepts and Practices in Islamic Banks: The Cases of Bank Islam Malaysia Berhad and Bank MuamalatI ndonesia ", P hD Thesis, (Australia: University of W ollongong, 1996), p. 136-137 6 View Karim's Adiwarm, Ibid, see also Adiwarm's Karim, "Economic Islam: A Macroeconomic Assessment ", (London: The International Institute of Ic Indonesia Islamic Thought, 2002), h.195-197, and see also M. B. Anto Hendrie, "Introduction to Islamic Micro Economics", (Jogjakarta: Ekonisia, 2003), h.89-93, and see also Im am udin Yuliadi, "Islamic Economics: An Introduction", (London: LPPI-UMY, 2001), especially Chapter II: History of Economic Thought of Islam.
clogs group differences in ideology or "the sectarian Diversity School". There is also a critical statement seemingly simple pak nam nam un m pretty endasar: whether Islamic economists i m e erupakan kapitalism 8 m inus usury or sosialism e plus Islam? Kem udian lagik ritik there are quite sharply against the Islamic economists that a submarine is always criticize other economic systems. The critical statement: Overall, the Islamic economy is more successful explain what it is not an Islamic economy, rather than determine what makes Islam different economic altogether with other economic systems. Islamic Economics also more revealing weaknesses of other systems than shown (that Islamic economics) are 9 was substantially better. Sem ua criticisms posed to the Islamic economist i demanded his supporters to give a serious answer. There are three interpretations of the term "economist i Islam". First, that dim aksud is "ilm u economist i" which is based on values or Islamic teachings. If this is a dim aksud, m aka will team the impression arises that the teachings of Islam m em have their own understanding m engenai what "economists i". This certainly will be followed by question, whether the dim aksud by economist i is m ccording Islamic teachings? Precisely, what is dim aksud with "ilm u Economists i Islam "? Here can be filed multiple definitions of m ccording Muslim economists. Ccording uham M M M m ad Abdul Annan, "economist i Islam ilm u m erupakan social knowledge learned m m em asalah- economic problems of the people who were inspired by Islamic values ". M ccording to M. M. M etwally, "economist i Islam is ilm u m em m uslim learned behavior (which is a balanced, an) in an m asyarakat Muslims who follow the Quran, Hadith, consensus and Qiyas ". Ccording Hasanuzzam M's, 'economists Ilm u i Islam is knowledge and application of the suggestions and rules of sharia m encegah injustice in m em get her sum-sum of resources m aterial so as to create satisfaction and m em m anusia ungkinkan they run the commands of God and the community ".
7 See Husein Sawit, "Methodology of Islamic Economics Research: Needs Different? ", M his paper which was welcomed paikan at National Sem inar entitled: "M i etodologiP enelitian economist for M engem develop Islamic Business Practice Islam i ", P3EI FE-UII Jogjakarta October 13, 1997. This paper is also a" Word Introduction to "pad a book Goenawan oeham m M ad," Methodology of Islamic Economics: An Introduction ", (Yogyakarta: UII-Press, 2000). 8 Ibid. 9 See John L. Esposito et al (ed.), "EnsiklopediO xford Modern Islamic World", jl.2, trans. Eva Y.N. et al., entry of Economics, (Bandung: Mizan, 2001), p. 4.
According to Akram Khan, "Islam i Ilm u economist aims to conducted a study of welfare (falah) m anusia achieved with m engorganisasikan sum-sum air power in the bum i was based on cooperation and participation ". M ccording Um ar Chapra, "economist i Islam as a branch knowledge that aids em m m m erealisasikan welfare anusia m elalui allocation and distribution of a sum-sum of resources were scarce seiram a with m aqashid (goals sharia), without m engekang individual freedom, m enciptakan imbalance akroekonom i ment m and ecology prolonged, or m Elem ahkan solidarity family and community social and moral networks ". Dawam Rahardjo berkesim gathering that economists ilm u i Islam sam is actually a course with ilm u um um i its economists, namely anusia m m enyelidiki behavior in production activities, d istribusi and m enyangkut konsum that the choice of the sum of impotence allocation of its scarce and the power sum to m em enuhi m anusia needs. In Islam, the purpose of the activities of economists is simply i erupakan m m encapai target for a higher purpose, namely live in a world of happiness in the hereafter aupun m, with m elakukan worship to God. Ilm Islamic u i m em economists note and Economists apply the sharia in the behavior of the id's in the creation of economic system.
The second interpretation, an economist i Islam in the sense "system Economists i "(Islam). enyangkut m System settings, ie setting activities of economists in a m i asyarakat or state based m etode a certain way. M isalnya, Islamic banks may be called sebagaiu nit (limited) darib eroperasinya a system Economists Slam II, be within the scope of m or m ikro akro. Islamic banks are called unit Islamic economic system, particularly the prohibition of usury doctrine. And third, the eco nom i Islam means perekonom ian um at Islam or perekonom ian in the Islamic world, we will m m aka endapat slightly the explanation and picture of goods, in the history of Islam um at um at both the m asa prophet sam pie now. This can be tem ukan, m isalnya, ian state ana bagaim perekonom um at Islam in Saudi Arabia, M esir, Iraq, Iran, Indonesia, etc., or also perekonom ian um at Islam in non-Islamic countries such as Am erika, China, France, and 10 so on.
Vocabulary "economist i" m erupakan new vocabulary, the meaning of natural d not known at the beginning of Islam m desperate. In hope this is just m m engenal ne m UAM term in its broadest sense, the relationship between m anusia common: the economy, households and others.
10 About three terms economist i Islam: ilm u economist i, the system i economists, and perekonom ian um at Islam, can be seen in AD. Dawam Rahardjo, "Islam and Socio-Economic Transformation", (New York: LSAF, 1999), p. 3-4.
, Vol. IV, No. 1, 54 June 2007 The term "iqtishad" (Arabic) is interpreted or akin to "economist i" m erupakan new vocabulary. So we do not m enem keislam ukan on the classical literature, 11 fikih.Kalau we trace the term "iqtishad" m uncul of ment development developmental ikiran uham m ad M Iqbal (1876-1938) one development of a renewal of Islamic leaders from India. In 1902 Iqbal 12 published a book entitled "'Ilm al-Iqtishad" (economics). Pem economist i ikiran about Islam as a new theoretical study m Ulai ram ai discussed in the early 1970s, although development topics that are juristic pack before it had seemed as ikiran part of the development of Islamic law. Within this context, development of discussion about the bank interest that is associated with the concept of usury m erupakan an important part and is always mentioned. Therefore, the idea m engenai bang developing Islamic banks in an effort to advance Economists i m enerapkan principles of Islam. (Encyclopedia of World ATIS Tem Islam, Jld.6, 2007, hal.399.). And tam ikiran development economists seem i Islam, in Indonesia in particular, has not moved far from where a banking (glue other financial institution). With the development ikian dem ikiran Islamic economists i m m compassion enunggu creative work, ijtihad, the supporters to develop it. Contemporary Islamic Studies Economic Approach 13 M ccording Prof.V olker Nienhaus, dariJ erm an, d of nature writing "Islamic Economics: Policy Between Pragmatism and Utopia", there utam em a pat approach in the study of Islam i m engenai economist this a dive. Mining a, pragmatic trend is characterized by rejection of ideologies which economist i is followed by efforts m elakukan synthesis or ekleksi, namely m encam pur ideas and theories that are considered most practical to implement. M ccording Nienhaus is this tendency that many silent bil.K Secondly, recitative; m engacu approach on the text of Islam, this approach m engacu in legal jurisprudence, theology, ethics economists i. Third, utopian.Uto approach gam pia is the world's goods, m engenai we want. This approach has been developed developed by m erum uskan m odel m anusia, m isalnya homo economicus, or m anusia altruistic. Been developed subsequently developed m odel m asyarakat who aspired to:
11 See Am inoto Sa'doellah, Economy "Tailor Semrit": Economic Ideas Islamic version of the Yellow Book, Journal of Development Gateway ikiran a and Dem okrasi Agam, Vol.05, No.02, October-air Desem 1999, Surabaya, t erutam a sub: lafadz no Ownership, h.31-36. 12 See Tim ur Kuran, "Islamic Political Economy of Identity ', trans. M uhaim in Sham suddin, Journal of Development Gateway ikiran a and Dem okrasi Agam, Vol.05, No.02, October-December 1999, Surabaya, p. 103. 13 Dawam Rahardjo, "Contemporary Islamic Economic Discourse", in M. Umer Chapra, "Islam and Economic Challenges", (New York: Proceedings of Gusti, 1999), p. x ii- xvi
"Baldah Thayyibah wa al-Ghafur Rubbun". The approach last, fourth pat, adaptive; tried m elakukan adjustment based on condition and history could setem foreign m-m foreign um at Islam, like the idea sosialism e Islam; sosialism e populist; sosialism e democracy. Ccording M M uchtar AHM ad economist II study conclusively proves a slam dive apat 14 categorized pat m enjadi em (4) corak.Pertama, economists study i Ing within the scope of the norm of Islam, in the sense of effort enjelaskan m base- ing the basic norm of a philosophical or economists study iy ang sesuaid ith Islamic guidance, m ccording to standard teachings in the Koran and Hadith. Second, the study of Islamic economists i ikiran development or investigation results of the Jurists, scholars i economists, sociologists, and others like Ibn Khaldun, Ibn Taim iyah, Abu Yusuf, Um er Chapra and so on done critically, both m elalui eriksaan development theories and theses that been developed ukakan aupun m m elalui testing on behavior Economists i m uslim. Third, study the comparison between the behavior im uslim economist with the Islamic concept of system i is theoretical economists. Or m enghadapkan behavioral economist im uslim to values Islam. And fourth, comparative study between the concept of system Islamic economists with the system i i capitalist and socialist economists and i ment contemporary developmental economist porer (developmental phenomena ment system i economists the world). Can also be added even here the comparison thinking among economists Islam itself, as is done by M Aslam Haneef oham ed (1995) in his book "Contemporary Islamic Economic Thought: A Selected Comparative Analysis ". Cover In short, simple writing is already m encoba Economists i m endeskripsikan about Islam. This paper ang m m em compassion very limited aspects: the notion of economists i Qur'an, what economists i Islam, brief history, and studies that performed by contemporary Islamic economic thinkers today. From this article tergam bar that economists study Islam i dive a This m asih many spins on the banking and glue baga Other Islamic finance. Therefore economists Islam i m compassion m enunggu thoughts and creative works from the supporters to develop and at the same engem m m em prove obviously that the Islamic economists i m p and m ang better bring em for mercy for anyone.
14 Read M uchtar AHM ad, "Review of Economics and Islamic values", yet ulQ ur'an U, Vol. II. 9. (1991), p. 9.
By : Muhammad Iswadi
Abstrak:this article is to describe Islamic views on economy
as they have been enhsrined in the Koran. There are at least
three explanations of what constitute Islam ic econom y: first,
the science of Islam ic econom y; second, the system of
Islam ic econom y, third, the econom y of M uslim . The
em ergence of Islam ic econom y is very m uch to do with the
doctrine of riba prohibition. In its m odern practice, banking
interest is deem ed to be riba.I n addition,t he study of Islam ic
econom y in m odern tim e has been undertaken by m eans of
different approaches.
Preliminary
Problems faced by um at m anusia now is m unculnya a view that m aterial m enem patkan aspects of the free of the dim ensi value at the position dom inan.P andangan life grounded in ideology aterialism m e is the back udian anusia m m m endorong behavioral economist i enjadi actors who hedonistic, s and m aterialistik.D ekularistik am a steamed pak bul of perspective is what brought em back udian m m alapetaka and disaster in social life such as exploitation and m asyarakat destruction of the environment, and wealth apatan disparitaspend between groups in m asyarakatd an interstate did Unia, l unturnya kebersam aan attitude and brotherhood, the team bulnya diseases social, the emergence of the social revolution that anarchists and so on. System i capitalist economists have failed m enyelesaikan issue back anusiaan, social economists i. M am m em capitalist ang pu m ensejahterakan individuals or certain countries in m ateri. Nam un need diingatk esejahteraan and back AKM tersebutd ibangun size sheets above the suffering of people or other countries. Capitalists do not m am pu ketim complete food and social inequality economist i even otherwise he enciptakan m and m elanggengkan gap to maintain eksisitensinya. This is where criticism of Islam m elontarkan economists system i capitalists responsible for changing the direction, pattern and ian perekonom structure ini.P Need to today's world there is a study intensive in m em give alternative views, r um Usan and strategy building and economists are more humanistikde i with m enggali inspiring the values contained in the Qur'an, hadith and Sunnah, and treasure the thinking of Muslim scholars.
Nam is not un article aksud berms for m enjawab asalahan perm it sem ua, m elainkan just give em a little m gam of goods, economists were beginning what i Islam, at least m ccording to the m uslim scholars or economists. ulisan T is also preceded by a little ana bagaim explained the view of Islam (the Koran) m engenai economists i. Kem udian development continued with a discussion of what dim i aksud with Islam and economists as well as a brief history the emergence of Islamic economics. Islam and the Concept of Economic Lives of those pre-Islamic characterized by its sharp social stratafikasi with various psychological im pplications m enyertainya.A da was a number of small member asyarakaty ang m m em iliki ua sem access to power, i economists, political, intellectual and religio- cultural. Various sides of the interlace-m excess of the enjalin turn m enem patkan sekelom small group of people are in a position very important with all the privileges he had. While a number of other is located at position sangatk ontras.M hey ham pear not m em ilikia kses any strength, asuk term return as m anusia erdekaan personal, and rights that the civil sangatm endasar.M hey are people m iskin and slave-slave who is down-con tem m ewarisi nature his life without realizing their basic rights as human beings. The Prophet was born ad M uham m to m elakukan changes eyeluruh radical and m, for m ation in total life ereform m anusia filled with food ketim it. Agam a taught m em Baw a aspiration and the idea of monotheism, dem okrasi (politics) and social justice (economist i). Ment in accordance with developmental level ikiran development and growth stages harbor sosials aat it, give em m N abi operational guidelines and examples of real m elalui his sunnah. As a goal (Ideals) Islamic teachings have been perfect after-sales paikan was welcomed by the Prophet to um atnya (QS.5: 4). Nam un in Further application context; points of Islamic teachings m em erlukan steps atisasi and interpretation system- The new interpretation for m enyesuaikan ment with developmental level um at m anusia life and aspirations are increasingly m eningkat, according to the developmental ment m anusia itself. M em injam hwa Goldziherba statement that there are truths of Islam now is not yet unanimous. Kebulatannya still waiting for the work- the work of generations of Muslims further.
Keagam aan texts (al-al-Syar'iyyah Nushush) m em UAT a lot of messages related to the field of life perekonom ian, either explicitly (sharih) m aupun im plisit (ghairu sharih). It's just the overall emphasis of the texts The more the teachings or messages m oralu niversalnya, Angat sem basis in accordance with the Koran itself that is the spirit 1 moral emphasis on ideas of social and economic justice. M isalnya Islamic view of the world of work, the principle freedom and honesty in business, labor productivity, and so on. And worldview (weltanschaung) Islamic as a whole is closely linked with the concept of theology and eschatology. Among the basic teachings of the m isalnya is that position in the bum i m anusia this is as the Caliph of God (al- Baqarah: 30) with m em Anat am carrying him (al-Ahzab: 72) for create prosperity and kesajahteraan (Hud: 61). M anusia not be afraid to nature. Because of this nature it created to "m elayani" hey m interests (al-Baqarah: 29; al- Jatsiyah: 13). M hey must not sit passively, but hey have m actively seek and work (al-Fri 'ah: 10; al-Ra'du: 13). M hey must m encari part rizki lawful. In trying to m hey must m engindahkan nilaik ejujuran (al-A'raf: 85); on a voluntary basis without coercion (al-Nisa: 29) in fields that allowed the Shari'a and not a false (al-Maidah: 3). M eskipun free hey m m m em an d endapatkan ilikis ach results his efforts, nam un m m em hey should also consider the function his efforts were the result of social treasure dem i kindness of those who fate of less fortunate (al-Hashr: 7; al-Tauba: 34; al-Rum: 30). M hey also have an efficient ATD hem in m em spend their wealth (Al-Isra: 26; al-Furqan: 67) and so on. Against the messages of the Qur'an and also the existing in the hadith or sunnah apostles, there needs interpretation and konseptualisasik e in the form of doctrine which ATIS system that will more m already for dipaham i, d ihayati, d Alkan's silence by anyone. By dem ikian noble teachings are no longer just erupakan him bauan m m m enjadi oral but a living system of order who lived as a way of life and the rule of the game that followed. That's how the teachings of a religion will really bring em m dam pack real for improvement of human welfare, spiritual and physical.
1 Fazlurrahm's, Islam, cet.II, trans. Ahsin oham m M ad, (Bandung: Pustaka, 1994), h.36
Islamic Economics: What and History summary Islamic economist i, m ccording to wake up and supporting the development, built upon, or at least colored, by the principles religiously oriented, the world and the hereafter. In a paradigm level like this, economists uslim m m compassion in one word, or 2 at least, there is a t o berarti.M ayoritas economists M m engenai uslim agreed basis or foundation of the philosophical pillars of the system 3 Economists i Islam: Tawhid, Khilafah, Worship, and Takaful, Khurshid 4 Ad m ahm six even: n Rububiyyahda Tazkiyah, and Mas-u- 5 liyyah (accountability). Nam un when questioned further: what economists and bagaim ana i Islam? This is where there is a difference, so there are m em for m azhab Islamic economist i m enjadi three ie; m azhab Baqir al-Sadr, azhab m m ainstream, and schools 6 alternative-critical. Nam un affection third ikiran devel ment development m azhab has not been so intensively, except m m ainstream azhab, and nam seem compassionate m m enunggu ikiran intelligent and creative development of the supporters to develop. Nam ikian Economists i un dem Islam can not be separated from exposure to criticism was carried out by a number of economists. In his criticism um um tersebutd ikelom pokkan by Arif, s epertiy ang quoted by M. Husein Oil, clogs m enjadi three major groups. First, the flow Economist engatakan m m i Islam erupakan capitalist system adjustment or called "the Adjusted Capitalism School". Second, d isebutd ith clogs conventional group or "the Conventional School. Third is
View Karim's Adiwarm, "Microeconomics Islamic", (New York: The International Institute of Islamic Thought ic Indonesia, 2002), p. 13, see also Adiwarm Karim's, "Islamic Economics: An Assessment EkonomiM akro", (New York: The International Institute of Islamic Thought ic Indonesia, 2002), h.195-197, and see M also. B. Anto Hendrie, "Introduction to Islamic Micro Economics", (Jogjakarta: Ekonisia, 2003), h.89-93.
3 See oham ed M Aslam Haneef, "Contemporary Islamic Economic Thought: A Selected Comparative Analysis ", (Kuala Lum pur: Ikraq, 1995), p. 2, l ihatj uga M. Nejatullah Siddiqi, "Muslim Economic Thinking: A Survey of Contemporary Literature ", (Leicester: The Islamic Foundation, 1988). 4 See AHM Khurshid ad, "an Islamic Economic Framework Developmenti n", in ad AHM Khurshid (ed.), "Studies in Islamic Economics", (Leicester: The Islamic Foundation, 1980), h.178-179 5 See M. Akhyar Adnan, "An Investigation of Accounting Concepts and Practices in Islamic Banks: The Cases of Bank Islam Malaysia Berhad and Bank MuamalatI ndonesia ", P hD Thesis, (Australia: University of W ollongong, 1996), p. 136-137 6 View Karim's Adiwarm, Ibid, see also Adiwarm's Karim, "Economic Islam: A Macroeconomic Assessment ", (London: The International Institute of Ic Indonesia Islamic Thought, 2002), h.195-197, and see also M. B. Anto Hendrie, "Introduction to Islamic Micro Economics", (Jogjakarta: Ekonisia, 2003), h.89-93, and see also Im am udin Yuliadi, "Islamic Economics: An Introduction", (London: LPPI-UMY, 2001), especially Chapter II: History of Economic Thought of Islam.
clogs group differences in ideology or "the sectarian Diversity School". There is also a critical statement seemingly simple pak nam nam un m pretty endasar: whether Islamic economists i m e erupakan kapitalism 8 m inus usury or sosialism e plus Islam? Kem udian lagik ritik there are quite sharply against the Islamic economists that a submarine is always criticize other economic systems. The critical statement: Overall, the Islamic economy is more successful explain what it is not an Islamic economy, rather than determine what makes Islam different economic altogether with other economic systems. Islamic Economics also more revealing weaknesses of other systems than shown (that Islamic economics) are 9 was substantially better. Sem ua criticisms posed to the Islamic economist i demanded his supporters to give a serious answer. There are three interpretations of the term "economist i Islam". First, that dim aksud is "ilm u economist i" which is based on values or Islamic teachings. If this is a dim aksud, m aka will team the impression arises that the teachings of Islam m em have their own understanding m engenai what "economists i". This certainly will be followed by question, whether the dim aksud by economist i is m ccording Islamic teachings? Precisely, what is dim aksud with "ilm u Economists i Islam "? Here can be filed multiple definitions of m ccording Muslim economists. Ccording uham M M M m ad Abdul Annan, "economist i Islam ilm u m erupakan social knowledge learned m m em asalah- economic problems of the people who were inspired by Islamic values ". M ccording to M. M. M etwally, "economist i Islam is ilm u m em m uslim learned behavior (which is a balanced, an) in an m asyarakat Muslims who follow the Quran, Hadith, consensus and Qiyas ". Ccording Hasanuzzam M's, 'economists Ilm u i Islam is knowledge and application of the suggestions and rules of sharia m encegah injustice in m em get her sum-sum of resources m aterial so as to create satisfaction and m em m anusia ungkinkan they run the commands of God and the community ".
7 See Husein Sawit, "Methodology of Islamic Economics Research: Needs Different? ", M his paper which was welcomed paikan at National Sem inar entitled: "M i etodologiP enelitian economist for M engem develop Islamic Business Practice Islam i ", P3EI FE-UII Jogjakarta October 13, 1997. This paper is also a" Word Introduction to "pad a book Goenawan oeham m M ad," Methodology of Islamic Economics: An Introduction ", (Yogyakarta: UII-Press, 2000). 8 Ibid. 9 See John L. Esposito et al (ed.), "EnsiklopediO xford Modern Islamic World", jl.2, trans. Eva Y.N. et al., entry of Economics, (Bandung: Mizan, 2001), p. 4.
According to Akram Khan, "Islam i Ilm u economist aims to conducted a study of welfare (falah) m anusia achieved with m engorganisasikan sum-sum air power in the bum i was based on cooperation and participation ". M ccording Um ar Chapra, "economist i Islam as a branch knowledge that aids em m m m erealisasikan welfare anusia m elalui allocation and distribution of a sum-sum of resources were scarce seiram a with m aqashid (goals sharia), without m engekang individual freedom, m enciptakan imbalance akroekonom i ment m and ecology prolonged, or m Elem ahkan solidarity family and community social and moral networks ". Dawam Rahardjo berkesim gathering that economists ilm u i Islam sam is actually a course with ilm u um um i its economists, namely anusia m m enyelidiki behavior in production activities, d istribusi and m enyangkut konsum that the choice of the sum of impotence allocation of its scarce and the power sum to m em enuhi m anusia needs. In Islam, the purpose of the activities of economists is simply i erupakan m m encapai target for a higher purpose, namely live in a world of happiness in the hereafter aupun m, with m elakukan worship to God. Ilm Islamic u i m em economists note and Economists apply the sharia in the behavior of the id's in the creation of economic system.
The second interpretation, an economist i Islam in the sense "system Economists i "(Islam). enyangkut m System settings, ie setting activities of economists in a m i asyarakat or state based m etode a certain way. M isalnya, Islamic banks may be called sebagaiu nit (limited) darib eroperasinya a system Economists Slam II, be within the scope of m or m ikro akro. Islamic banks are called unit Islamic economic system, particularly the prohibition of usury doctrine. And third, the eco nom i Islam means perekonom ian um at Islam or perekonom ian in the Islamic world, we will m m aka endapat slightly the explanation and picture of goods, in the history of Islam um at um at both the m asa prophet sam pie now. This can be tem ukan, m isalnya, ian state ana bagaim perekonom um at Islam in Saudi Arabia, M esir, Iraq, Iran, Indonesia, etc., or also perekonom ian um at Islam in non-Islamic countries such as Am erika, China, France, and 10 so on.
Vocabulary "economist i" m erupakan new vocabulary, the meaning of natural d not known at the beginning of Islam m desperate. In hope this is just m m engenal ne m UAM term in its broadest sense, the relationship between m anusia common: the economy, households and others.
10 About three terms economist i Islam: ilm u economist i, the system i economists, and perekonom ian um at Islam, can be seen in AD. Dawam Rahardjo, "Islam and Socio-Economic Transformation", (New York: LSAF, 1999), p. 3-4.
, Vol. IV, No. 1, 54 June 2007 The term "iqtishad" (Arabic) is interpreted or akin to "economist i" m erupakan new vocabulary. So we do not m enem keislam ukan on the classical literature, 11 fikih.Kalau we trace the term "iqtishad" m uncul of ment development developmental ikiran uham m ad M Iqbal (1876-1938) one development of a renewal of Islamic leaders from India. In 1902 Iqbal 12 published a book entitled "'Ilm al-Iqtishad" (economics). Pem economist i ikiran about Islam as a new theoretical study m Ulai ram ai discussed in the early 1970s, although development topics that are juristic pack before it had seemed as ikiran part of the development of Islamic law. Within this context, development of discussion about the bank interest that is associated with the concept of usury m erupakan an important part and is always mentioned. Therefore, the idea m engenai bang developing Islamic banks in an effort to advance Economists i m enerapkan principles of Islam. (Encyclopedia of World ATIS Tem Islam, Jld.6, 2007, hal.399.). And tam ikiran development economists seem i Islam, in Indonesia in particular, has not moved far from where a banking (glue other financial institution). With the development ikian dem ikiran Islamic economists i m m compassion enunggu creative work, ijtihad, the supporters to develop it. Contemporary Islamic Studies Economic Approach 13 M ccording Prof.V olker Nienhaus, dariJ erm an, d of nature writing "Islamic Economics: Policy Between Pragmatism and Utopia", there utam em a pat approach in the study of Islam i m engenai economist this a dive. Mining a, pragmatic trend is characterized by rejection of ideologies which economist i is followed by efforts m elakukan synthesis or ekleksi, namely m encam pur ideas and theories that are considered most practical to implement. M ccording Nienhaus is this tendency that many silent bil.K Secondly, recitative; m engacu approach on the text of Islam, this approach m engacu in legal jurisprudence, theology, ethics economists i. Third, utopian.Uto approach gam pia is the world's goods, m engenai we want. This approach has been developed developed by m erum uskan m odel m anusia, m isalnya homo economicus, or m anusia altruistic. Been developed subsequently developed m odel m asyarakat who aspired to:
11 See Am inoto Sa'doellah, Economy "Tailor Semrit": Economic Ideas Islamic version of the Yellow Book, Journal of Development Gateway ikiran a and Dem okrasi Agam, Vol.05, No.02, October-air Desem 1999, Surabaya, t erutam a sub: lafadz no Ownership, h.31-36. 12 See Tim ur Kuran, "Islamic Political Economy of Identity ', trans. M uhaim in Sham suddin, Journal of Development Gateway ikiran a and Dem okrasi Agam, Vol.05, No.02, October-December 1999, Surabaya, p. 103. 13 Dawam Rahardjo, "Contemporary Islamic Economic Discourse", in M. Umer Chapra, "Islam and Economic Challenges", (New York: Proceedings of Gusti, 1999), p. x ii- xvi
"Baldah Thayyibah wa al-Ghafur Rubbun". The approach last, fourth pat, adaptive; tried m elakukan adjustment based on condition and history could setem foreign m-m foreign um at Islam, like the idea sosialism e Islam; sosialism e populist; sosialism e democracy. Ccording M M uchtar AHM ad economist II study conclusively proves a slam dive apat 14 categorized pat m enjadi em (4) corak.Pertama, economists study i Ing within the scope of the norm of Islam, in the sense of effort enjelaskan m base- ing the basic norm of a philosophical or economists study iy ang sesuaid ith Islamic guidance, m ccording to standard teachings in the Koran and Hadith. Second, the study of Islamic economists i ikiran development or investigation results of the Jurists, scholars i economists, sociologists, and others like Ibn Khaldun, Ibn Taim iyah, Abu Yusuf, Um er Chapra and so on done critically, both m elalui eriksaan development theories and theses that been developed ukakan aupun m m elalui testing on behavior Economists i m uslim. Third, study the comparison between the behavior im uslim economist with the Islamic concept of system i is theoretical economists. Or m enghadapkan behavioral economist im uslim to values Islam. And fourth, comparative study between the concept of system Islamic economists with the system i i capitalist and socialist economists and i ment contemporary developmental economist porer (developmental phenomena ment system i economists the world). Can also be added even here the comparison thinking among economists Islam itself, as is done by M Aslam Haneef oham ed (1995) in his book "Contemporary Islamic Economic Thought: A Selected Comparative Analysis ". Cover In short, simple writing is already m encoba Economists i m endeskripsikan about Islam. This paper ang m m em compassion very limited aspects: the notion of economists i Qur'an, what economists i Islam, brief history, and studies that performed by contemporary Islamic economic thinkers today. From this article tergam bar that economists study Islam i dive a This m asih many spins on the banking and glue baga Other Islamic finance. Therefore economists Islam i m compassion m enunggu thoughts and creative works from the supporters to develop and at the same engem m m em prove obviously that the Islamic economists i m p and m ang better bring em for mercy for anyone.
14 Read M uchtar AHM ad, "Review of Economics and Islamic values", yet ulQ ur'an U, Vol. II. 9. (1991), p. 9.
