Optimalisasi Pada Sistem Ekonomi Syariah: Haris Resmawan
Optimalisasi Pada Sistem Ekonomi Syariah: Haris Resmawan
Optimalisasi Pada Sistem Ekonomi Syariah: Haris Resmawan
Haris Resmawan
ABSTRACT
Strategic steps to optimize the Islamic financial system. The role of the Islamic financial
system in Indonesia is believed to be able to support higher economic development and also
support the realization of a more stable financial system to achieve individual and social
welfare. In order for this role to be seen as more important, strategic steps must be taken to
optimize the sharia economic system in order to accelerate the development of the sharia
financial system both domestically and abroad. The purpose of this article is to examine
philosophically the Islamic economic system, systems and practices that must be
implemented to accelerate the pace of Islamic economic development in Indonesia.
Keywords: Strategic steps, optimization, sharia economic system
INTRODUCTION
Sharia economics is a social science that studies the financial problems of the people
inspired by Islamic values2. The factors involved in the production, sale and use of products
and services are subject to Islamic laws 3, so the economic system was created by Islam and is
based on Islamic values. Qur'an and Hadith 4 and explained by Islamic law. One example of
the sunnah of the Prophet in fighting for the welfare of the people is zakat, because in Islam
zakat is an obligation for people who can afford to pay zakat. Gather information and
distribute zakat to those who are eligible. The purpose of the Islamic economic system is to
create "human happiness" or the success of human life. 5 Because the Islamic economic
system is an economic system that stands alone and does not depend on other economic
systems. What distinguishes the sharia economic system from other economic systems is that
the basic requirement is "Islamic Shari'ah" which is fully implemented (kaffah/intact). The
principle issue of Muamalah is explained in Islamic economics in the form of dos and don'ts
aimed at establishing a monotheistic balance between the spiritual and the physical of man.
Another goal is to achieve al-falah in this world and in the hereafter. This means that to get to
Hasanah later you also have to go through Hasanah's world. To achieve this goal, several
things must be considered, first: concerning the principles of Islamic economic philosophy,
Second, regarding the principles of Islamic economic philosophy: What are the core values of
the Islamic economic system itself and third: in the question of its instrumental values
METHODS
First, everything belongs to God. everything in the universe, the heavens, the Earth
and its natural resources, even the wealth controlled by humans, belongs to Allah because He
is the One who makes it. All of Allah's creations are subject to His will and decree as Allah
SWT says:
"Everything in the heavens, everything on earth, everything between, and everything under
the earth belongs to Him" (QS. 20 (Thaha): 6)."
The people under His Khalifah have the right to rule over and use the universe for
their survival, life and environment. That is, human rights to natural resources and the wealth
contained therein are limited to the right to manage and use them according to the will and
determination of the owner and Allah, the creator of this universe.
Second, Allah is the only God. He is the Creator of all His creation, a human being in
the universe who has been given a perfect gift more than any other creature created by God.
He is able to fulfill his duties, rights and responsibilities as Allah's caliph on earth. All other
creatures, especially the fauna and flora of this universe, were submitted by God to humans
so that humans could make use of them all for their own interests and survival. As the word
of Allah SWT:
“He sends down rain from the sky for you, some to drink and some (to feed crops), with
which you can feed your livestock. (QS. 16 (An-Nahl): 10)."
To fulfill his role as a representative of God, as human beings who are of the same
nature, they must help and work together, especially in economic activities, to meet their
needs on the basis of equality and brotherhood.
Third, believe in the Day of Judgment and the Day of Judgment. Belief in the Day of
Judgment or Judgment is an important principle in the Islamic economic system. Because
with this belief, economic behavior in the world can be controlled because of it.
RESULTS
Second, the basic value of assets (al-milkiyah). The concept of wealth in Islam is not
the same as the concept of wealth in liberalism as John Locke said. According to John Locke,
each person is master and master of his personality, his body and the work that goes out of
his body. That is, the property that exists in humans is absolute. So what and how he uses this
treasure is completely up to him. Karl Marx did not agree with this. Marx argues that this is
very dangerous because it leads to exploitation and conflict in life. Unlike the two views
above, Islam recognizes individual property rights. Moreover, Islam recognizes the existence
of society and state ownership. But ownership is not absolute but relative. Here it is. Property
that belongs to a person, society or the state is not wholly owned and is the result of their
efforts. However, all of that is a mandate and deposit from Allah SWT. Therefore one should
not waste his wealth or even idolize his wealth. If so, it means that the property loses its
social function and useful value.9 So, in Islamic teachings, human property does not mean
absolute control over financial resources, because the absolute owner is Allah, humans are
only given those who give them the mandate and ability to use certain resources. . Moreover,
God gave man the freedom to benefit from it. However, the individual cannot control and
have all the benefits. Natural resources which are of public interest or the livelihood of many
people must belong to the general public or the state. Equilibrium
Fifth, the basic value of freedom (al-Istiqlâliyyah). Within the system In a capitalist
economy, each individual is given as much freedom as possible to use or not use their
property. Also to enter or not enter the market, both as producers, distributors and consumers.
In other words, only himself can defeat individual freedom. This is unacceptable in the
socialist-communist sense. They saw that such freedom would lead to anarchy. Therefore,
this freedom must be subject to the common good. According to Islamic understanding,
human freedom is highly respected, but this freedom is framed and limited by the ahkâm as-
syar'iyyah umbrella, which limits this freedom with legal norms. If this is violated, the state is
obliged to correct the situation
Sixth, the basic value of justice (al-'adâlah). The law gives its possessor all rights
without excess or restriction.11 The question now is who is responsible for defining justice? In
the system of socialism and communism, state power determines justice, whereas in the
capitalist system power is individual power. Meanwhile, according to Islamic understanding,
justice is determined by the authority and authority of Allah SWT. In socialism and
communism societies, where togetherness and equality are core values, needs are used as the
basis for determining whether something is fair or not. According to this understanding, a
new society is considered true if all the needs of its citizens are met, especially the needs for
clothing, food and shelter. On the other hand, if not, then tyranny ensues. don't try to be
unrighteous to something. Justice in this sense is better known as "distributive justice".
Therefore, according to this liberal fiqh, helping the poor or needy is considered unethical
because they get something without breaking a sweat. On the other hand, Islam has a concept
of justice which is judged to be in accordance with the spirit of Islamic teachings as conveyed
in the Qur'an and Hadith. Therefore caring for the poor, needy and oppressed is a practice of
justice. Because it is a spiritual attitude, the practice of truth required or recommended by
religion. On the other hand, ignoring it is considered a cruel practice. This is as Allah says in
Surah Al-Maidah verse 8:
“O you who believe, you must be someone who always defends (truth) for the sake of Allah,
bears witness to justice, and never let people you hate push you to act unjustly. Be fair, for
justice is closer to piety. And fear Allah, verily Allah knows best what you are doing?" (QS. 5
(al-Maidah): 7).
Surah Al-Mâidah above commands to uphold justice for the sake of God and
condemn injustice caused by human attitudes. Justice is closer to piety. The command to act
justly is also a clear letter in verse An-Nahl 90:
“Verily Allah commands you to do justice and do good, Let relatives in, and God
forbids abomination, evil and enmity. He will teach you like that you can learn from him ".
(QS. (an-Nahl): 90)."
The verse above tells us to be pious and do good, and to condemn evil and evil deeds.
From this it can be concluded that justice is the starting point, process and goal of all human
activities. Because justice is freedom based on Islamic morality, which should apply to all
phases of economic activity, both in the fields of production, distribution and consumption.
According to Syafi'i Antonio, Islamic justice has the following impacts:12
1. Social Justice.
Islam views humans as a unified unit of equal standing before Allah. God's law does
not discriminate socially between rich and poor. The values that differ from one another
are piety, sincerity, skill and service to humanity.
"Indeed, Allah does not look at your face and your wealth, but your heart and
your deeds (charity)." (HR. Ibn Majah).
"Imagine, Fatimah, daughter of Muhammad's wife, thief, I will really cut off her
hands." (HR. an-Nasâ'i).13
2. Economic Justice.
The concept of brotherhood and equal treatment for all in society and before the law
must be reconciled with economic justice. Without justice, the balance of social interest
is lost. Thanks to economic justice, everyone gets their rights according to their position
in society. Each individual must also be freed from the exploitation of others. Islam
strictly prohibits Muslims from hurting other people. As Allah says:
"Don't harm people's rights and don't riot on earth with this Damage". (QS.
(Asy-Syu'araa: 183).
The concept of economic justice in Islam requires that everyone obtain their
rights and not take the rights or portions of other people. Rasulullah saw. like:14
Each economic system has its own instrumental value. The instrumental values of the
capitalist economic system are perfect competition, the freedom to enter and exit the market
without restrictions, and the atomistic and monopolistic forms of information and markets.18
At the same time, the instrumental values of the Marxist economic system are the existence
of economic planning that centralized and mechanized and common ownership of the
proletariat in the factors of production. In the Islamic economic system, strategic instrumental
values that influence the economic behavior of a Muslim are:
1. Zakat
2. Prohibition of usury.
3. Economic Cooperation.
4. Social security.
There are many teachings in the Quran that guarantee a minimum standard and
quality of life for everyone. Fifth, the prohibition of dirty business practices. He has
various business practices that are prohibited in Islam such as the prohibition of hoarding,
takhfîf (cheating the scales), dishonesty, non-recognition of achievements, protectionism,
monopoly, speculation, coercion and others. This is prohibited because tolerating it is
detrimental to the market so that the naturalness of the market is harmed and disrupted.
5. The role of the state.
Maintaining the goals and values of the Islamic economic system above requires
the power or role of the state, especially in legal matters, in planning and controlling the
allocation or distribution of resources and wealth, in the fair distribution of income and
wealth, and in economic growth and stability.
For the Islamic financial system to exert greater influence on the economy, it must
receive a larger share of all monetary assets, i.e. a minimum of 20 percent. Therefore, the
government, central banks and financial actors who are interested in the Islamic financial
system must work harder. In this regard, there are at least five steps to accelerate the
development of the Islamic financial system both domestically and internationally.
First, the need to strengthen the regulatory and supervisory regime of Islamic
financial institutions. The growth rates of Islamic finance vary greatly in different countries.
This level of development is positively correlated with the level of regulation and control.
Poor financial systems in various countries are sometimes caused by inadequate regulation
and supervision, requiring cooperation to close the existing regulatory gaps.
Second, the need for international coordination and cooperation. By its nature, the
Islamic financial system is more durable and resistant to financial disruptions. But in fact, it
must be understood that the function of the Islamic financial system is not separate from the
conventional financial system. In such situations, international cooperation and coordination
is necessary. Currently there are several international institutions such as the International
Financial Services Board (IFSB) in Malaysia, the International Islamic Financial Markets
(IIFM) and the Accounting & Auditing Organization for Islamic Financial Institutions
(AAOIFI) in Bahrain. The role of these institutions should be strengthened and expanded.
Third, the need for cooperation between various countries at the level of mastery of
the Islamic economic system. At present, it can be observed that many Islamic financial
institutions are operating all over the world but there is still a lack of cross-border supervisory
cooperation. Almost all cooperation in the Islamic financial system focuses on regulatory
standards and liquidity management.
Fourth, the need for an Islamic business model for the financial system, especially in
these countries. Islamic banking with a focus on trade in the real sector rather than financial
markets. In addition to further encouraging sustainable growth. Such a model is more
resilient to financial crises. The development of Islamic finance in Indonesia continues to be
consistent with its business model. This is due to the development of market-oriented Islamic
financial system products to meet demand in the real sector. However, this strategy does not
mean forgetting Islamic financial products which are still lagging behind in Indonesia.
Fifth, the need to determine the reference rate of return based on actual sharia
principles. The principle of sharing profits and losses is the spirit of the creation of the
Islamic financial system. However, so far Islamic financial institutions seem to be referring to
the performance of the traditional banking system, namely interest. Such behavior endangers
the reputation of the Islamic financial institution itself.
CONCLUSIONS
Basically, the Islamic economic system is not isolated from the traditional economic
system. This can be seen from the results of the development of the Islamic economic system
which has a positive impact on economic development, stability and prosperity of the
financial system. However, the Islamic economic system is not considered significant.
Therefore, five steps are needed to accelerate the development of an Islamic economic system
nationally and internationally. Among them are strengthening the regulatory and supervisory
systems for Islamic financial institutions, international coordination and cooperation,
cooperation at the level of supervision of the Islamic financial system between countries, the
business model of the Islamic financial system, especially Islamic banking, which
emphasizes business in the real world. sector and not the financial market, and determine the
reference rate of return based on authentic sharia principles.
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