Basic principles of sharia economy for community economic empowerment (study of the sharia principles application in Indonesia)

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Jenderal Soedirman University

Bintoro Rahadi Wasi, Lecturer, Faculty of Law

Islamic financial institutions tend to no longer apply profit and loss sharing but more to revenue sharing. On the other hand, the Sharia economy aims to empower people to fulfill human needs based on Islamic values to achieve happiness in the world and end. Therefore, the focus of this paper is the application of Sharia principles in the sharia economy. The research method to answer the legal issue is normative legal research that is analyzed qualitatively. Sharia financial institutions are still unable to escape from their existence as business institutions for the main purpose of profiting. This is certainly far from the spirit of empowerment of people in the sharia economy. Islamic financial institutions should not be separated from the core of the sharia economy, namely the empowerment of people. Therefore, Sharia financial institutions must utilize social corporate responsibility to achieve the objectives of community empowerment.

Keywords: sharia economy; community economic empowerment; Indonesia.

Основні принципи шаріатської економіки для економічного розвитку громади (аналіз застосування принципів шаріату в Індонезії)

Ісламські фінансові установи, як правило, вже не застосовують розподіл прибутку і збитків, а в основному різні ставки по відношенню до доходів. З іншого боку, шаріатська економіка спрямована на розширення прав і можливостей людей для задоволення людських потреб, заснованих на ісламських цінностях, досягнення щастя та успіху. Тому метою нашого дослідження є аналіз застосування принципів шаріату в шаріатській економіці. Метод дослідження для відповіді на юридичне питання є нормативним юридичним дослідженням. Установи шаріату, як і раніше, не можуть уникнути свого існування як комерційних, основною метою яких є отримання прибутку.

Це, безумовно, далеко від духу розширення прав і можливостей людей у шаріатській економіці. Ісламські фінансові установи не мають бути відокремлені від ядра шаріатської економіки, що має на меті розширення прав і можливостей людей. Тому вони повинні використовувати соціальну корпоративну відповідальність для досягнення цілей розширення прав і можливостей громад.

Ключові слова: шаріатська економіка; розширення економічних прав і можливостей громад; Індонезія.

Бинторо P. В., преподаватель кафедры процессуального права, юридический факультет, Университет имени генерала Судирмана, Индонезия, г. Гренденг-Пурвокетто.

Основные принципы шариатской экономики для экономического развития сообщества (анализ применения принципов шариата в Индонезии)

Исламские финансовые учреждения, как правило, уже не применяют распределение прибыли и убытков, а в основном разные ставки по отношению к доходам. С другой стороны, шариатская экономика направлена на расширение прав и возможностей людей для удовлетворения человеческих потребностей, основанных на исламских ценностях, достижения счастья и успеха. Поэтому целью нашего исследования является анализ применения принципов шариата в шариатской экономике. Метод исследования для ответа на юридический вопрос является нормативным юридическим исследованием. Учреждения шариата по-прежнему не могут избежать своего существования в качестве коммерческих, основной целью которых является получение прибыли. Это, безусловно, далеко от духа расширения прав и возможностей людей в шариатской экономике. Исламские финансовые учреждения не должны быть отделены от ядра шариатской экономики, а именно - расширения прав и возможностей людей. Поэтому они должны использовать социальную корпоративную ответственность для достижения целей расширения прав и возможностей общин.

Ключевые слова: шариатская экономика; расширение экономических прав и возможностей общин; Индонезия.

Introduction

Formulation of the problem. The world economic system can basically be qualified into the liberal economic system, the socialist economic system and the Islamic economic system [1]. In the liberal and socialist economic system, industry players compete to collect assets and produce as much production as possible. The community began to move seporadis to meet the needs of each individual's life which then resulted in a moral turmoil resulting from the fulfillment of their respective lives. Wealth and wealth are no longer a source of peace, but rather turn into a source of moral illness that needs to be addressed [2].

Responding to the development of the economic system, Sayyid Qutub argued that:

“this country of mass production, immense wealth and easy pleasures. I have seen them [Americans] a helpless prey in the clutches of nervous diseases in spite of all their grand appearances ... They are like machines swirling round madly, aimlessly into the unknown ... That they produce a lot there is no doubt. But to what aim is this mad rush? For the mere aim of gaining and production. The human element has no place if their life is neglected ... Their life is an everlasting windmill which grinds all in its way: men, things, places and time ... What is the medicine to all this imbroglio? A peaceful heart, a serene soul, the pleasure which follows strenuous work, the relation of affection between men, the cooperation of friends” [2].

Both economic systems were initially seen as able to provide maximum benefits to the community, but in reality on the ground emerged the adverse effects of the system. This condition then encourages economists to study the sharia economy which has actually developed for a long time in the Muslim community in the world.

The Islamic economic system again gained attention in the early 1970s [3]. This islamic economic development emerged as a result of criticism of the existing economic system at the time [4], namely the capitalist economic system and socialist economic system that ignores the importance of social welfare resulting in development is only felt by certain circles. Sharia economic development is currently in line with the theory of benefit, that Islam through sharia exists to bring benefits. Sharia is intended as a provision established by God and explained by His Messenger about the actions of man, in achieving a good life in the world and the hereafter. If this is related to the term law, then the law in Islamic law itself, in general, can stand alone. The law can be interpreted as a set of rules concerning acts of conduct, or conduct, recognized by a country or society, applicable and binding on all its members, if the understanding is connected with Islam or syara', then Islamic law will mean a set of rules based on the revelation of God and the Sunnah of the Messenger of Allah concerning human behavior mukallaf recognized and believed to apply and binding to all who are Muslims [5]. Term islamic law, thus encompassing the understanding of the law syara' and law fiqh, because the meaning of syara' and fiqh are include inside.

Islamic law is elastic. The elasticity of Islamic law is very adaptive to the dynamics of social change and the progress of the times. This is because of the multidimensional nature in the scope of Islamic law covers all aspects of human life. The purpose of the establishment of Islamic law is to realize the benefit of mankind [6].

Sharia economy is an integral unity with the comprehensive and universal teachings of Islam, its broad and flexible nature and scope, especially in the field of mu'amalah, so it is not surprising that sharia economy can be applied to every community including non-Muslims [7].

Islamic finance in Indonesia has grown over two decades since the operation of Bank Muamalat Indonesia, as the first Sharia bank in Indonesia. Sharia economic development has resulted in various achievements, from the increasing number of products and services to the development of infrastructure that supports Islamic finance, even in the global market, Indonesia is among the top ten countries that have the largest Islamic financial index in the world, this is based on Roadmap of Financial Indonesia Sharia 2017-2024.

Rapid islamic economic growth [8], was not accompanied by the readiness of Sharia economic infrastructure in understanding and applying Sharia principles, so some researchers [9] the view that Sharia economic practices, especially in banking institutions, are not in accordance with sharia principles.

In practice, Islamic financial institutions tend to no longer apply profit and loss sharing but more to reveneu sharing. On the other hand, Sharia economy aims to empower people to fulfill human needs based on Islamic values to achieve happiness in the world and end. Therefore, the focus of this paper is the application of Sharia principles in sharia economy.

The analysis of the recent researches and publications. This paper is a part of legal research and to answer the problem, the approach method used is a concept and legislation approach. Therefore, the primary source of legal material is the legislation relating to the object of this study, they are Law relating on Sharia banking and it is supported by secondary legal materials, in the form of literature for instance books and scientific journals. After the source of legal material is collected, then qualitative analysis is conducted by describing the data quality in the form of a regular, coherent, logical, non-overlapping and effective sentence, thus it is facilitating the interpretation of the data.

1. Essence of Sharia Economy

Economic terminology comes from the Greek, oikos (household) and nomos (rule of law) [10], while Sharia means rules based on Islamic law. S. M. Hasanuzzaman defines sharia economy as a knowledge and application of sharia teachings and rules that prevent injustice in the search and exploration of various resources, to provide

201 birth and mental satisfaction for human beings and enable them to carry out all their obligations to Sang Kholiq and society [11]. According to Muhammad Abdul Mannan, sharia economics is a social science that studies economic problems from people who have Islamic values [12]. Khursid Ahmad defines Islamic economics as a systematic effort to try to understand economic problems and human behavior in relation to the problem from an Islamic point of view [13]. According to M. N. Siddiqi sharia economics is the response of Muslim thinkers to economic challenges in their lifetime, the main source of the Qur'an and as-Sunnah as well as reason and experience [13]. According to M. Akram Khan sharia economics aims to study human welfare (falah) achieved by organizing the earth's resources on the basis of cooperation and participation [13]. According to Louis Cantori, sharia economics is nothing but an attempt to formulate human-oriented and community-oriented economics that rejects the excesses of individualism in classical economics [13]. According to Munawar Iqbal, the Sharia economy is a discipline that becomes an offshoot of Islamic shari'a. Revelation, from an Islamic perspective, is seen as the main source of science and technology (mamba'ul'ilmi). Then the Qur'an and al-hadith are used as a source of reference to assess new theories based on Islamic economic doctrines [14]. Based on this understanding, it can be concluded temporarily that sharia economy is a human activity in order to fulfill its needs, whose procedures, objectives and rules are always based on sharia, as a form of human piety to Allah SWT.

Sharia economy is an economic activity and practice carried out as an effort to fulfill people's lives. Human beings always and must coexist with other human beings, because human beings can not meet all kinds of complex needs with their own efforts, but also need the intervention of others in fulfilling their lives [15]. The fulfillment of the event is an economic motive that underlies various changes in behavior in society. The purpose of fulfilling human life is to achieve happiness (Al Farabi), of course without providing disruption to other individuals, so that it needs a community order [15]. The order of society must be in accordance with and derived from the rules of Prima Causa which is considered as the source of origin of the entire universe and all laws contained in it. As the universe is hierarchically governed by Prima Causa, society also needs similar arrangements, lifting people based on their position in society [15].

According to the Islamic worldview, the happiness of life that should be achieved by man is happiness in this world and in the Hereafter. Therefore, the economic motives used in the economy are also an order to achieve happiness in the world and the hereafter. Therefore, in the implementation of the Islamic economic system is always based on revelation and has a connection with the laws of fiqh. The economic system developed by Muslim philosophers is also the description of the science of fiqh [16] that is related to muamalah.

Based on some opinions, some think that sharia economy emerged as a reaction to the conventional economic system that is rampant in various Islamic countries. There are also those who argue that sharia economy is a product of the thinking of Muslim scholars and thinkers who formulate the procedures of peace in the field of economics in accordance with sharia principles [17]. Sharia economy, according to historical view, is a side effect of the efforts of philosophers, fuqaha, and scholars who seek to contribute thought in regulating the order of society in terms of governance, social and ethics based on sharia guidance [18] the purpose of the order is the realization of the fulfillment of justice between members of society as a whole both rights and obligations in accordance with the teachings of Islam.

Sharia economic system is not only aimed at regulating the management of property, but also social relations between individuals in an effort to meet their economic needs. Charles Trip points out that:

“...that property must be used for a higher end, suchas the sustenance and support of those in a less fortunate position than yourself; the idea of mutual social responsibility which ensures the `integration of the individual into a truly Islamic society” [19].

Based on these social objectives, wealth ownership in Islam is not only intended as an individual interest. There is a noble value contained from the ownership of inter-individual property. Human property, assets and resources must be used for the purpose of maintaining, not only to take care of the owner of the property personally, but also to secure social stability and integrity in society. That is why wealth is not only seen as an object of fulfillment of needs, a measuring scale of satisfaction and happiness. Wealth is also seen as a subject in determining social relationships full of a sense of responsibility. Furthermore, this concept is considered as a form of social security system. The concept is used in sharia economy with the aim of ensuring the welfare of society through a sense of responsibility and social balance [20].

Islamic law is elastic. The elasticity of Islamic law is very adaptive to the dynamics of social change and the progress of the times. This is because, multidimensional nature in the scope of Islamic law covers all aspects of human life. The purpose of the establishment of Islamic law is to realize the benefit for mankind [21]. sharia economy islamic financial

He is the All-knower, the All-knower. Allah is All-Judged, All-Knower. Mashlahah's theory comes from the theory of Islamic law whose orientation of the shot is more than emphasizing the element of benefit or benefit to man rather than questioning mere normative problems. This theory does not merely look at the sound of the legal text (the sound of verses of the Quran and hadith) nor the written law, but rather focus on the principles of rejecting harm in order to maintain the purposes of syara'. Imam Al-Ghazali considers that a benefit must be in line with the purpose of syara', even if it is contrary to human purposes because the human benefit is not always based on the will of syara'. Human beings in relationship with others is none other than to realize the benefits for human beings in all aspects and aspects of life in the world and avoid various forms that can lead to damage, in other words, every provision of the law that has been outlined by the sharia' is aimed at creating benefit for mankind [22].

Sharia economic system in which is based on the guidance of the Qur'an and As-Sunnah, is a system that will bring the ummah of man to the path that is didhoi 203 by Allah Swt. This system is based on Islam, because Islam as a «mercy lil alamin» that is mercy for the universe, has the meaning of Islam not only for the Ummah of Islam, but also for all His creatures on the earth. In the Islamic economic system there are three foundations in its application, namely tawhid, aqidah, and sharia [23]. Tauhid, meaning that this economic system is based on only one goal, namely achieving His keridhoan in every economic activity that has been carried out on various sides of this life. Aqidah, which means that this economic system guarantees all economic actors contained in it must have a good and correct aqidah so that there is no injustice or injustice in every economic activity carried out. Shariah means that this economic system must be based on sharia guidance (Qur'an and As-Sunnah) that applies in every economic activity carried out. Surely when it has been fulfilled the three foundations of the Islamic economic system will eventually bring benefits to all human beings on the face of the earth.

Sharia economy is implemented with the aim of [24]:^:

a. Economic well-being within the framework of Islamic moral norms (based on QS. Al-Baqarah verse 2 and 168, Al-Maidah verse 87-88, Al-Jumu'ah verse 10);

b. Forming a society with a solid social order based on universal justice and fraternity (QS. Al-Hujuraat verse 13, Al-Maidah verse 8, Asy-Syu'araa verse 183);

c. Achieve a fair and equitable distribution of income and wealth (QS. Al-An'aam verse 165, An-Nahl verse 71, Az-Zukhruf verse 32); dan

d. Creating individual freedom in the context of social welfare (QS.Ar-Ra'du verse 36, Luqman verse 22).

Sharia economy which is part of the economic system, has values that focus on `amar ma'ruf and nahi mungkar (ordering/doing the right and leaving the prohibited), so that sharia economy can be seen from four points of view as follows [25]: First, the Llahiyah Economy (godhead). The divine economy means that man was created by God to fulfill His commandments, namely worship, and in seeking his life's needs, man must be based on the rules (sharia) with the main purpose of obtaining God's pleasure; Second, the economy of morality. Moral economy means that the unity between economy and morality must be related to the production, distribution, and consumer sectors. Thus, a Muslim does not do anything desirable or profitable regardless of others; Third, the economy of humanity. The economy of humanity means God predicates the “caliph” only to man because man is given the ability and feel that allows him to carry out his duties. Through its role as the “caliph” of human beings must do charity, work hard, create, and innovate; and Fourth, Economic balance. Economic equity balance is An Islamic view of the rights of individuals and communities placed in a balance of justice about the world and the hereafter, body, and soul, reason and heart, parables and reality, faith and power.

2. Basic Principles of Sharia Economy in Financial Institutions

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