Ekonomi Islam Berdasarkan Quran Dan Sunnah

8/3/2019 Ekonomi Islam Berdasarkan Quran Dan Sunnah

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LAHIRNYA NEGARA ISLAM

PEMIKIRAN EKONOMI DALAMQUR'AN DAN SUNNAH(610 M632 M)

Topik 3

Sejarah Pemikiran Ekonomi IslamAdril Hakim, MM


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SUMBER PEMIKIRAN EKONOMI

DALAM ISLAM

Dikembangkan oleh Rosululloh SAW langsung

Qur'an

Sunnah

Dikembangkan oleh kaum Muslimin:Jurisprudensi (fiqh), namun tetap berdasarkan

Qur'an dan Sunnah


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Qur'an

Adalah Kalaamulloh (Firman-firman Alloh SWT)yang diturunkan sebagian-sebagian kepada NabiMuhammad SAW lewat malaikat Jibriil As.,

hingga lengkap dalam waktu 23 tahun masakerasulan.

Ada 3 alasan mengapa Al-Qur'an diturunkan

secara gradual


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Alasan Al-Qur'an Turun Secara

Bertahap Memungkinkan manusia untuk mencernanya secara

baik sehingga mendapatkan pengertian yang akuratdan benar. (QS 17:106)

Islam turun untuk merubah perilaku. Perubahanperilaku manusia membutuhkan waktu.

Ayat-ayat Qur'an, yg ditujukan utk men-set

parameter-parameter struktur sosio-ekonomimasyarakat Islami, diturunkan pada tiap tahapanperkembangan masyarakat tersebut utkmengakomodasi perubahan-perubahan yang terjadi.


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Sunnah

3 elemen sunnah Rosululloh SAW:

Perkataannya

Perbuatannya.

Approval (termasuk mendiamkan) and disapprovalothers' practices

To clarify rules in the Qur"n through man to man

teaching and provide details of what has beengeneralised in the Qur"nic verses.


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Jurisprudence

Jurisprudence is the product of changes in theIslamic society after the Prophets death.

Muslims faced new situations that did not exist

during the Prophets lifetime which necessitatedtaking certain actions not covered in the Qur"nor the Sunnah.

In guiding Mu"az, the Prophet approved the useof the power of reasoning to reach a ruling in theabsence of a clear rule in the Qur"n and Sunnah(Khallaf, 1942).


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Basic Philosophy

Three main ideological concepts:

Tauhid

Kekhalifahan manusia di dunia

Konsep freewill dan tanggung-jawab(responsibility)

Three main economic principles:

Prinsip moderasi (pertengahan) Prinsip efisiensi

Prinsip keadilan sosial


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Main Ideological Concepts


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Tauhid

The concept of tauhid emanates from Muslims firm beliefin the oneness of Alloh, No God but One, which, with the

belief in Prophet Muhammad as His messenger,constitutes the first pillar of Islam: the two Syahadah.

The concept has various implications: Tauhid Rububiyahand Tauhid Asma' wa Shifat (the tauhid of the creator,Alloh SWT, the tauhid of His characteristics, Sifat, the

tauhid of His work and creation and, as a consequence, thetauhid of the universe as fully integrated in the tauhid of

Alloh SWT), and therefore Tauhid Uluhiyah (the unity ofThe Target of acts of worship by human).


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Vicegerency, Al Khilafah

The concept of vicegerency on earth indicates thatman is the centre of the universe and Godsdeputy on earth.

By the concept of deputizing, a deputy has toperform his duties in accordance with theinstructions directed to him by his superior.

The use of resources therefore is controlled by therules of trusteeship and any violation of theserules would render the entrusted party, man,guilty of the abuse and misuse of the subject of

trusteeship, earthly economic resources.


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Freewill

This is the ability of human beings to choose,select and decide, which is clearly indicated in theQur"n, although the concept of destiny is also

referred to. Man, therefore is free to choose, to act in

harmony with Gods code of conduct, the straight

path, or to divert from it, and God knows that in

advance.


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Responsibility

Responsibility imposes limits to mans freedom

of choice and makes man accountable for hisactions.

Mans freedom may be called, therefore,operational freedom; it is not absolute butrestricted and qualified.

The restriction on mans freedom in utilis-ingeconomic resources on earth is twofold: on theproduction side, he should seek efficiency, and onthe distribution side he should strive for social

justice.


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Main Economic Principles


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Prinsip Moderasi (pertengahan)

The principle of moderation stipulates that humanbehaviour, the economic and even the non-economic, should be exercised in moderation with

no tendency towards extremism. (QS 7:31; 17:29;25:67)


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Prinsip Economic Efficiency

The emphasis on economic efficiency is a by-product of the previ-ous concepts: unity andviceregency. Natural resources would have to be

utilized in the most economically effi

cient mannerto maxi-mize, if we use a modern term, the valueof output in relation to that of the input.

Prinsip israf dan tabdzir terkait economic

efficiency


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Israf

In consumption for example, isrf could beinterpreted as extend-ing the level of consumptionbeyond the level of basic needs. This may lead to,

and incorporates, the consumption of luxuriousgoods and services.

This includes sacrificing future consumption,

saving, for the sake of immediate consumption,

and spending; which is a reflection of theconsumers time preference in allocating hisconsumption between present and future income.


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Israf

This is not recommended; it is frowned upon andmay even attract Gods dissatisfaction. But thepunishment for this behaviour, is not, as it seems

from reading the Qur"nic verses, as severe as thepunishment associated with another level ofconsumption, tabdzr.

Ayat terkait Israf: (QS 3:141; 6:141; 7:31; 25:67)


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Tabdzir

Tabdzr in an economic sense is the unnecessary use of

economic resources, i.e. wastage of economic resources,large or small, and at all levels of consumption.

Therefore, while isrf is the extensive use of resources,

tabdzr is the wasteful use of these resources; and there isa distinct line between the two.

While the former may lead to further comfort, better

appearance and, most likely, more pleasure in life, thelatter leads to no purpose but wasting valuable resourcesto the community and the world by putting these

resources to no use.


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Tabdzir

The former may make one less of a perfectMuslim, but the latter would render a personirresponsible to the point of evil: a brother of

Satan, Verily resource wasters (mubairn) arebrethren to Satan, and Satan is the worstunbeliever, (Qur"n 17:27). Tabdzr attracts thewrath of God, for which the penalty is His

retribution.


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Prinsip Keadilan Sosial

Semua manusia sama dihadapan Alloh SWT.

Islam, however, recognizes the differencesbetween people that may lead to differences in

their ability to earn and, hence, in the amount ofwealth they may accumulate (QS 16:71).

But Islam does not reward laziness or non-participation. It invites, or indeed ordains, every

one to work hard in earning a living and to seekthe utilization of the bounty of Alloh SWT.


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Prinsip Keadilan Sosial

Selama kemiskinan itu bukan dikarenakankemalasan dalam beraktivitas ekonomi, Islamtidak menerima kesenjangan yang tajam dan terus

menerus antara orang kaya dan miskin. The rich has the duty of giving to the poor and

needy, as what the rich are giving is regarded as

what the poor are entitled to (the rights of the

poors). (QS 51:19; 6:141)

Ekonomi Islam Berdasarkan Quran Dan Sunnah

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