Peran Ekonomi Negara Dalam Islam

8/2/2019 Peran Ekonomi Negara Dalam Islam

http://slidepdf.com/reader/full/peran-ekonomi-negara-dalam-islam 1/36

Halaman 1

PERAN EKONOMI NEGARA DALAM ISLAM Monzer Kahf oleh Dr

Kuliah Disampaikan pada seminar tentang ekonomi Islam, DakkaBangladesh, 1991.DAFTAR ISI Bagian I: Negara Islam sebagai Lembaga Politik ............ 2

I.1 Fungsi Negara Islam ........................................... ....................... 2 I.2 Implikasi Notion Negara Islam ........................................ ... 3 I.3 4 I.4 Ruang Lingkup Fungsi negara .......................................... ....................... 5 I.5 Batasan Operasi Negara .......................................... .............. 6 Bagian II: Tujuan Ekonomi Islam Negara ................................................. ................................... 7

II.1 Tujuan Ekonomi Negara Islam ......................................... ... 8 II.2 Prinsip-prinsip dasar yang terkait dengan fungsi ekonomi pemerintah 12 Bagian III: Sarana memenuhi tujuan Islam negeri ................................................ ..................... 16

III.1 Perubahan dalam volume produksi dan lapangan kerja di masyarakat 17

III.2 Alat yang terkait untuk mempromosikan kegiatan-kegiatan sektor

swasta. .................... 17 III.3 Sektor Publik kebijakan penetapan harga ...........................................

................. 20 III.4 Kebijakan Fiskal ............................................. ......................................... 21 III.5 Moneter dan kebijakan kredit ........................................... .................... 21 III. 6 Investasi Properti Umum dan Surplus Sektor Publik ........ 22 BAGIAN IV: Kendala pada Kegiatan Ekonomi Pemerintah ............................................... ........... 22

IV. 1 Umum Kendala pada Kegiatan Ekonomi Pemerintah ....... 22 1. Penerapan Prinsip keadilan distributif ........................................... ..... 22

2. Menghindari apa yang dilarang dalam Syariah .......................................................... 233. Pemerintah nikmat dan hak .............................................. ........................... 23

Halaman 2

4. Para Kendala dari Saldo dengan Sektor Swasta .......................................... ..... 24 IV. 2 Khusus Kendala ............................................... ......................... 26 PEMBAHASAN TENTANG PERAN NEGARA DALAM EKONOMI ISLAM ................................................. ............................ 27

Bagian I: Negara Islam sebagai Lembaga Politik I.1 Fungsi Negara Islam



Negara Islam pertama di Madinah berkembang pada saatNabi Muhammad (SAW) dan empat penerus pertamanya. Prinsip-prinsipkeadaan ini dapat ditemukan dalam Qur'an dan Sunnah. Inti darinegara Islam adalah gagasan bahwa "kedaulatan semua milik Allah". Para

negara adalah salah satu sarana yang membawa manusia dekat kepada-Nya.Akibatnya, kita menemukan seorang sarjana Muslim seperti Al-MawardimendefinisikanTujuan dari negara Islam sebagai "untuk melanjutkan fungsi kenabian dimenjaga agama dan mengelola urusan duniawi ". Ibnu Taimiyyahmenambahkan bahwa tujuan kenegaraan adalah "bahwa semua agama adalah untukAllah dan bahwaFirman Allah jadi tertinggi ". Pada baris yang sama meskipun, Ibnu Khaldoonmenjelaskan hubungan antara "pengelolaan urusan duniawi" dan"Dunia Allah yang tertinggi" karena menurut Syariah duniawi

urusan semua dianggap dengan referensi untuk manfaat mereka di akhirat ".Ibnu Khaldoon menjelaskan fungsi negara Islam sebagai "mendapatkansetiap orang untuk mengikuti maksud dari alasan syariat dalam duniawi merekadanselain urusan duniawi ".Dalam definisi fungsi negara Islam, dua elemen dapatmenunjukkan yang berbeda dan unik:Pertama, sistem rasionalisasi digunakan oleh negara untuk menentukanrelevansi, manfaat dan khasiat dari keputusan politik danproses pembuatan mereka. Namun, diakui bahwa setiap politiksistem memiliki alasan sendiri, dan Ibn Khaldoon, dirinya sendiri, membedakanantara tiga jenis politikrasionalisasi: monarki,demokrasi, dan Islam. Alasan monarki adalahdidasarkan pada satu setnilai-nilai yang mengelilingi dan memelihara keinginan, kerakusan, dan nafsudariraja. Alasan demokrasi didasarkan pada penalaran manusiatanpa nilai-dilakukan atau dipandu oleh wahyu Ilahi. Sementara

Pemikiran Islam didasarkan pada penalaran manusia yang berkomitmen untukwahyu ilahi di kedua nilai-nilai dan metodologi.

Halaman 3

Kedua, domain dan ruang lingkup dari negara Islam mencakupurusan duniawi serta urusan akhirat. Tanggung jawabnegara Islam terhadap anggota masyarakat yang mencakup kepentingan merekadi akhirat dalam arti membantu orang bekerja ke arah mereka sendirikeselamatan dan keberhasilan dalam menyenangkan Allah, di samping untukmencapai mereka



kepuasan berkaitan dengan kesenangan duniawi dan hal-hal. Imam Shatibiberpendapatbahwa negara Islam harus melakukan upaya lebih dalam membantu warganyamencapai

tujuan mereka karena: "kepentingan agama sama sekali prioritas di ataskepentingan kehidupan duniawi.Memiliki peran agama terutama untuk negara Islam adalahlandasan sistem politik Islam. Ini mewakili kepala sekolahkarakteristik dari sistem Islam dan berdiri di kontras dengankapitalistik demokrasi (pemerintahan oleh orang, untuk orang-orang, dan dariorang) dandemokrasi komunis (aturan untuk orang), karena keduademokrasi yang terbatas pada urusan duniawi.Oleh karena itu, berdasarkan definisi dan dua elemen dasar

yang timbul dari itu, negara Islam adalah unik dan khas ditandaisebagai khalifah Allah SWT, yang adalah sumber agama. ParaNegara Islam sebagai sebuah institusi "mewakili"-Nya dalam mempromosikanagama danmengelola dunia menurut perintah-Nya, meskipun

jelas, pemerintah yang ditunjuk oleh orang-orang dan bertindak atas dasardari utusan mereka atau pengacara.

I.2 Implikasi dari gagasan Negara Islam Berdasarkan definisi sebelumnya dan karakteristikNegara Islam, seseorang mungkin terlihat untuk mempelajari implikasinya. Iniakan dilakukandalam bidang berikut:1. prioritas aparat politik negara Islam;2. ruang lingkup fungsi negara; dan3. keterbatasan di mana negara beroperasi.Dalam semua tiga wilayah, diskusi akan berkonsentrasi pada politik danaspek ekonomi.

Halaman 4

I.3 Prioritas Dalam negara Islam, sebagai pelindung agama dan supremasiFirman Allah adalah tujuan utama. Hal ini kontras dengan yang moderndemokrasi dimana tujuan utamanya adalah melayani kepentingan nasionalrakyat, dan negara kesejahteraan yang tujuan utamanya adalah menyediakansosial pelayanan untuk orang miskin dan membawa masyarakat lebih dekat kesebuah "ekonomikesetaraan "melalui penggunaan layanan sosial seperti perawatan kesehatan,pendidikan,lanjut usia pensiun, dllPerbedaan-perbedaan dalam prioritas beberapa memiliki implikasi praktis.



Sebagai contoh, sementara negara kesejahteraan adalah layanan berorientasi,negara Islam adalahdiarahkan pada pelaksanaan terbaik dan perluasan agama. Itu adalahseperti motivasi yang mendorong masyarakat yang didominasi kemiskinan dari

Islam pertamanegara di Madinah untuk mengabdikan sebagian besar sumber daya ke arah:"mengambilorang dari penyembahan makhluk dan ke dalam menyembah Allah, danmemindahkan mereka dari pikiran sempit hal-hal duniawi untukvisi yang luas dari alam semesta, dan dari penindasan agama untukkeadilan Islam ".Ekonomi, prioritas negara Islam mewakili yang jelaspenyimpangan dari ekonomi kesejahteraan tradisional dan kebijakan dalam haltujuan serta pengukuran. Pembangunan ekonomi, ekonomi

kesetaraan, dan memindahkan keseimbangan ekonomi ke tempat sekunder,sedangkankinerja ekonomi dalam produksi (barang dan jasa) di daerah yangmeningkatkan kemampuan masyarakat, dan terutama negara, mempertahankanMuslim dan Islam baik sebagai entitas politik dan sebagai kendaraan untuk seluruhduniadakwah gerakan.Perlu dicatat, bagaimanapun, bahwa ada dua tingkat sosiallayanan yang biasanya disediakan oleh negara. Tingkat pertama jasadisediakan sebagai bantuan ke daerah bencana, di mana kelangsungan hidup orangdan keselamatan sifat mereka dipertaruhkan. Termasuk dalam kategori iniadalah alat bantu dan layanan yang diberikan kepada orang-orang yang dilandaoleh perang, kelaparan,produksi di bawah tingkat subsistensi, dll tingkat kedua sosiallayanan bertujuan untuk meningkatkan kehidupan ekonomi masyarakat miskin.Menurut Syariah, tingkat pertama pelayanan sosial dapatdiklasifikasikan sebagai kebutuhan, seperti pemenuhan kebutuhan seperti iniadalah salah satu darifungsi dari negara Islam. Kebutuhan didefinisikan oleh al Shatibi sebagai

hal-hal dan layanan yang "sangat diperlukan untuk kelangsungan hidup manusiamakhluk di bidang agama, kehidupan, reproduksi pikiran, silsilah dan

Halaman 5

properti "Akibatnya, negara Islam wajib menyediakanlayanan dan untuk mendapatkan sumber daya yang diperlukan bagi mereka bahkansampai kebatas pengenaan pajak khusus selain zakat.Tingkat kedua dari pelayanan sosial bertujuan untuk meningkatkan kualitashidup ketimbang mempertahankan itu, dengan demikian, negara Islam tidakberkewajiban untuk



menjamin penyediaan layanan ini. Namun, jika ada yang alamisumber daya hibah atau sisa zakat setelah memenuhi lainnyakebutuhan, ini dapat digunakan untuk tingkat pelayanan sosial.Sedangkan untuk pengukuran kesejahteraan, perlu dicatat bahwa

tolok ukur pendapatan modal per, dan belanja modal per publik sosiallayanan tidak memadai dalam masyarakat Islam, karena mereka kekuranganspiritualdan agama konten kesejahteraan. Hal ini dapat dijelaskan dengan mengutipcontoh dari kehidupan Nabi (saw) ketika seorang wanita datang kepadanyadan berkata: "Saya mendapatkan cocok epilepsi dan tubuh saya menjadimenemukan, silakanmemanggil Allah untuk saya. Nabi (saw) berkata: 'jika Anda ingin, Anda dapatpasien dan masuk surga, dan jika Anda mau, aku akan memanggil Allah untukmenyembuhkan Anda.

Dia berkata: Aku akan tetap bersabar, dan menambahkan: tapi saya menjaditertutup, sehinggasilahkan memanggil Allah untuk saya bahwa saya tidak mungkin menjaditerbongkar. Jadi diadipanggil Allah untuk dia "Selain itu., konsep kekayaandidefinisikan olehNabi (saw) sebagai kepuasan diri dengan apa yang telah. Juga,Konsep kesopanan digunakan dalam Alquran sebagai kepuasan dengan sedikit kesejauh yang satu muncul kaya. Dengan unsur-unsur imbalan (thawab),kesopanan (Afaf) dan self-kepuasan (Ghina al-nafs) masuk dalam kesejahteraanMuslim ada kebutuhan untuk merumuskan kriteria baru untuk mengukurkesejahteraandalam rangka untuk memasukkan mereka yang tidak meminta bantuan meskipunmereka membutuhkannya.

I.4 Ruang Lingkup Fungsi negara Ruang lingkup fungsi negara Islam melampaui duniawiurusan rakyatnya. El Awwa, dan al Mawardi sebelumnya, termasuk ke dalamtugas negara:"Pelestarian iman dalam prinsip-prinsip yang telah mapan dan dalam bentuk di

mana al salaf (pendahulu) umat telah dengan suara bulatdisepakati;-

jihad melawan orang-orang yang menentang Islam setelah ca2lling atas merekauntuk menerimanya, atau untuk menerima perlindungan sebagai warga negara non-Muslim, sehinggabahwa kata Allah ditegakkan.-oleh proklamasi agama secara keseluruhan ".

Halaman 6



Akibatnya, negara Islam membawa tanggung jawab politik untukpembentukan agama. Tanggung jawab ini memberikan dimensi baru keperan negara yang memungkinkan untuk mengadopsi kebijakan yang membantukaum Muslim, dalam

Islam negeri, untuk melakukan kewajiban agama mereka untuk yang terbaik. Padakenyataannya,ini peran negara dapat mencapai sejauh praktek pribadi individuibadah seperti shalat dan puasa. Selain itu, negara Islam wajibmelindungi minoritas Muslim di luar negara Muslim dan untuk melestarikanidentitas Islam mereka:"... Tetapi jika mereka mencari bantuan Anda dalam agama, itu adalah tugas Andauntuk membantumereka ... "[Al-Qur'an 8:72.]Selain itu, negara Islam bertanggung jawab untuk membuat Firman 'dari

Allah "mencapai non-Muslim baik di dalam dan di luar batas-batasnegara. Hal ini lebih lanjut diperlukan untuk mengerahkan usaha terbaik untukmenghilangkan hambatanyang mungkin di jalan penyebaran Islam kepada non-Muslim.Ekonomi implikasi dari fungsi luas dari negara Islamtermasuk realokasi sumber daya yang diperlukan untuk pembentukanagama, perumusan kebijakan anti-moral yang polusi di tempat danlingkungan kerja, dan penghapusan barang moral-mengutukdan jasa dari kedua produksi dan distribusi.

I.5 Batasan Operasi Negara Dalam negara kesejahteraan, dua kendala utama memaksakan pembatasan padamelakukan urusan-urusannya. Mereka adalah: komitmen negara untuk kesetaraanmelaluisosial kebijakan, dan komitmen untuk demokrasi dengan pemungutan suara. Yangpertamakendala membedakan negara kesejahteraan dari abad kesembilan belasnegara kapitalis, dan kedua membedakannya dari seorang sosialis totaliternegara. Di bidang kebijakan ekonomi, keterbatasan ini menyiratkan bahwanegara kesejahteraan menentukan pelayanan sosial yang diinginkan dan cara

merekakeuangan dengan cara voting mayoritas. Dan dalam bidang politik, keterbatasan inimenyiratkan peningkatan pertimbangan keprihatinan kemanusiaan danperlindungan privasi dalam membentuk kebijakan dan hukum negarakesejahteraan.Hal ini sangat banyak dinyatakan dalam menghapuskan hukuman mati, mengobatisebagai pecandu alkohol sakit daripada berdosa, santai larangan tradisional diikatan perkawinan, dan dalam mengobati percabulan dan perzinahan sebagaipribadi dan bukandari pelanggaran sosial.



Halaman 7

Di sisi lain, negara Islam memiliki dua kendala pentingyang berasal dari ideologi Islam: komitmen negara untukSyariah, dan komitmennya untuk syura. Syariah adalah raison d'etre dari

Islam negeri. Ini hanya dapat beroperasi dalam batas-batas syariah. Muslimpemikir membedakan antara dua daerah operasi negara sehubungan denganBatas syari'at itu. Area pertama adalah di mana syari'ah menyediakan lengkapresep bimbingan Allah. Di daerah ini peran negara terbatasuntuk implementasi yang tulus dari syariah. Daerah ini mencakup hal-hal sepertimayoritas aturan warisan, hukum pidana untuk kejahatan besar, larangankepentingan, dan pengenaan zakat.Area kedua adalah dimana syariah memberikan prinsip-prinsip danpedoman untuk operasi negara itu meninggalkan tugas membentuk rinciaturan dan peraturan. Bidang kedua yang kadang-kadang disebut "

daerah terbuka "atau" bidang vakum "mencakup isu-isu seperti KUHPkejahatan ringan, «ôàïèûç" pajak selain zakat, akumulasi modal,alokasi sumber daya, organisasi dari badan pemerintah dan divisiotoritas.Komitmen untuk Syura mensyaratkan bahwa dalam semua urusan negara,orang percaya (yaitu, orang-orang) harus terlibat dan berkonsultasi. Politikpengambilan keputusan hanya harus dilakukan oleh masyarakat sendiri. Islamtidaktidak mengakui segala bentuk individu atau mewarisi hak politik untuk setiap

orang atau kelompok. Ketika menghadapi Allah, "yang paling mulia di antarakamu dalam pandanganAllah adalah (dia yang) paling benar dari Anda "(QS. 49: B) dan sejakrightiousness hanya dapat diketahui oleh Allah, maka semua orang sama. ParaNabi (saw) mengatakan "orang semua sama seperti gigi sisir".Bagian II: Tujuan Ekonomi Islam Negara Tujuan ekonomi dari negara Islam berasal dari perusahaandefinisi dan fungsi. Ulama berbicara tentang fungsi-fungsi berikutnegara Islam:

1. administrasi publik, penegakan hukum dan perlindungankeamanan internal dan eksternal;2. membela agama dan wilayahnya dan promosikebenaran, dan fearfulness Allah;

Halaman 8

3. menjamin tingkat hidup minimum bagi semua oranglaba yang jatuh sendiri pendek dari memuaskan merekakebutuhan dasar;

4. bekerja menuju meningkatkan kesejahteraan materi darimasyarakat dan individu sebagai sebanyak mungkin dalam



batas-batas sumber daya yang tersedia. Ini termasuktujuan stabilitas ekonomi, kesetaraan, peningkatanketenagakerjaan, sosial nd pembangunan ekonomi, dll5. pengelolaan properti publik untuk kepentingan semua

anggota masyarakat;6. menahbiskan apa yang baik dan mencegah yangburuk pada umumnya dan perlindungan dan reservasi moralkomitmen dan kebutuhan anggota masyarakat.Dari fungsi ini seseorang dapat memperoleh ekonomi pentingtujuan negara Islam sebagai berikut:

Ekonomi II.1 Tujuan dari Negara Islam 1. Mencapai kemampuan ekonomi yang diperlukan untukmemperkuat negara Islam sedemikian rupa untuk memungkinkan untukpengaman agama, pelindung masyarakat dan perusahaan

nilai dan kendaraan penyebaran dakwah Islam didunia. Ini termasuk tingkat yang memadai kinerja khususdi daerah evelopment ekonomi, ilmu pengetahuan dan teknologi,dan kekuatan militer.2. Bekerja menuju mengamankan kepuasan ekonomimasyarakat pada umumnya dan mempromosikan kesejahteraan material umumsambil menjamin kebutuhan dasar individu tersebut.3. Memaksimalkan manfaat dari properti publik, merekaekspansi dan digunakan untuk kepentingan semua orang.4. Memperoleh sumber daya keuangan yang diperlukan untuk menjalankanpemerintah dan pengeluaran mereka sesuai dengan syariah.5. Melindungi kerangka moral dan hukum dan mempromosikanlingkungan kerja yang kondusif menuju kesuksesan dalamakhirat. Ini termasuk menahbiskan apa yang baik danmencegah apa yang salah.6. Mempertahankan keadilan ekonomi dengan menjaga sosial danekonomi saldo, mencapai kerja yang memadai untuk semuaanggota masyarakat dan melestarikan kekayaan danpendapatan masyarakat.

Halaman 9

Beberapa tujuan yang disebutkan di atas mungkin membutuhkan lebihelaborasi. Sebagai contoh, mencapai tingkat maksimum manfaat bagimasyarakat tidak selalu berarti produksi maksimum atau bertentangan itu.Mencapai kuantitatif maxima tidak diragukan lagi merupakan unsur penting darimanfaat dari semua orang meski sendirian, tidak cukup; karenaNegara Islam juga dituntut dengan menjaga agama dan ketaatanstandar moral dan etika. Dengan kata lain, materi kinerjaharus selalu dibarengi dengan upliftment spiritual dan moral.Dapat dicatat bahwa konsep asketisme dalam Islam yang



mendesak dalam banyak ayat dan perkataan hanya merupakan praktek individuyang tidaktidak mengganggu dengan tindakan dimaksudkan untuk mempengaruhi oranglain. Misalnya,

wali dari kecil tidak bisa berlatih asketisme sehubungan denganwali tugas perlindungan dan peningkatan kesejahteraan material kecil itu.Wali A diperlukan untuk mencapai pelestarian maksimum, perlindungan, danpromosi kepentingan material di bawah umur itu. Oleh negara sama Islammungkin tidak mewartakan asketisme dalam promosi kepentingan rakyat.Akibatnya, produksi mencapai kuantitatif tertinggi mungkin adalahelemen penting dalam mencapai kepentingan umat Islam, meskipun harustidak mengganggu pada aspek distributif dan moral hadir sertamasa depan generasi. Ini berarti bahwa maksimalisasi kepentingan untuk orangmeliputi, moral sosial, material, dan kepentingan agama masa kini

dan generasi masa depan yang diambil semua bersama-sama. Di sisi lain, tujuan ini juga mencakup hal yang terkait dengan stabilitas ekonomi pada umumnya danstabilitasnilai uang pada khususnya, keseimbangan ekonomi dan menciptakan pekerjaanmemadai untuk mencapai pekerjaan penuh bagi semua tenaga kerja di peluangmasyarakat.Berkenaan dengan tujuan kedua, ada perbedaan antaramenjamin standar hidup minimum dan bekerja menuju ekonomikecukupan. Negara Islam diperlukan untuk menjamin tingkat minimalhidup untuk mereka yang sendiri laba jatuh pendek dari memenuhi kebutuhandasar merekadan yang tidak dapat mengamankan kebutuhan-kebutuhan pokok melalui saranaindividuintra-pribadi solidaritas. Satu telah untuk membedakan antara tingkat minimumhidup dan satu yang memadai. Ada banyak diskusi di kalangan muslimpemikir dan ekonom muslim pada konsep ini. Apa yang dibutuhkan, oleh semuaberarti, dari negara, dari masyarakat, dan dari lingkungan adalah untukmenjamin tingkat hidup minimum yang harus disajikan kepada semua orang dan

jika tidak, yaitu, jika ada kekurangan untuk setiap orang, seperti yang Anda

temukan di banyakpernyataan oleh beberapa sahabat dan lain-lain, maka tidak akan ada pengakuandari setiap yaitu milik pribadi semua properti pribadi harus dibuat tersediamenuju melayani tujuan ini tanpa pertimbangan lainnya. Semuapertimbangan lain menjadi sekunder dalam kaitannya dengan tujuan bahwa semua

Halaman 10

individu atau orang-orang dalam masyarakat Islam tanpa memandang ras mereka,agama, dan apa yang tidak, harus dijamin tingkat hidup minimum,yang merupakan tingkat subsistensi. Subsisten tingkat hidup dapat didefinisikandalam



pada dasarnya istilah biologi, menambahkan kepada mereka beberapa perbaikanIslam yangmeliputi misalnya, pakaian yang diperlukan untuk cara hidup Islam,perlindungan dari panas matahari di musim panas dan dinginnya angin di

musim dingin dll Di luar bahwa tingkat minimum tergantung pada sumberdaya. Jikaada sumber daya yang tersedia, pasti sumber daya milikpemilik, yaitu anggota umat, dan pemerintah, sebagai penjagasumber daya ummat, harus memanfaatkan mereka dalam melampauimenjamin tingkat hidup minimum. Artinya, setiap kali kita berbicara tentangtingkat yang memadai dan peningkatan kesejahteraan material orang, yangtergantung pada ketersediaan sumber daya. Bahkan Umar bin Al Khattabdidistribusikanuang kepada orang, dan mereka tidak perlu bekerja, bukan menjamin

penuh pekerjaan. Tapi itu hanya ketika negara memiliki dana-danatersedia. Jika negara tidak memiliki mereka dan jika itu harus melanggar swastaproperti dapat melakukan itu hanya untuk menjamin tingkat minimum pendapatan,tetapi tidak untuk tingkat yang memadai. Tujuan dari bekerja untuk memperbaikimateri kesejahteraan individu dan masyarakat, sebanyak yang tersediasumber daya mengizinkan, termasuk tujuan ekonomi seperti stabilitas, peningkatankerja baik secara kuantitatif dan kualitatif, sosial dan ekonomipembangunan, dll Semua ini datang setelah itu.Sekarang akan kita pertimbangkan, misalnya, pendidikan sebagai bagian dariminimal tingkat kebutuhan hidup. Jawaban saya sendiri adalah: Saya tidak tahusejakSaya tidak bisa memastikan. Sebagai soal fakta, saya harapkan banyak orang akanmengatakan:"Ya", jelas. Mari saya kemudian memberikan beberapa rincian. Dalam Syariah ituadalah sumurdikenal fakta bahwa bahkan mengajar Al Qur'an dan doa pada dasarnyatanggung jawab ayah atau orang tua, dan bukan masyarakat. Bahkanmengajarkan dasar-dasar Islam pada dasarnya adalah tanggung jawab orang tua.Pengajaran kerajinan untuk memperoleh pendapatan juga merupakan tanggung

jawab dari ayahatau orang tua dan bukan negara. Ini telah dikenal dalam fikih seluruhsejarah dan kita memiliki contoh dari masa 'Umar. Ketika seorang priadatang kepada Umar memiliki konflik dengan ayahnya, dan dalam memecahkankonflik yang'Umar bertanya: "Apa masalahnya?" Orang itu berkata kepadanya: "Yah, yang? tanggung jawab untuk mengajari saya Al-Qur'an ". Dia berkata:" "Ayahmu Priaitu.berkata: "Tapi dia tidak mengajari saya tanggung jawab siapa adalah untukmengajari saya kerajinan.



untuk mencari nafkah saya melalui "Dia berkata:"? Ayahmu "s. Jadi, orang ituberkata:" Tapidia tidak mengajarkan saya bahwa. Tanggung jawab siapa adalah untuk memilihbagi saya ibu

dan nama saya merasa bangga atau setidaknya tidak tersinggung oleh "Diaberkata:"? Anda"." Ather itu Tapi dia tidak melakukan itu untuk saya ", pria itu berkata Jadi, iaberkata:." Diatidak melakukan semua itu dan bagaimana Anda akan mengharapkan akukemudian menjadi baik kepadanya? "

Halaman 11

Beralih ke ayah, 'Umar menyimpulkan: "Anda disalahgunakan anak Anda waktuyang lama

sebelum dia disiksa Anda ".Di sisi lain, seseorang mungkin berpendapat bahwa mungkin ada situasimana meninggalkan pendidikan kepada individu dapat menyebabkan ketidakadilandalammasyarakat. Ini pasti harus dipertimbangkan. Tapi aku tidak akanbersegera menjawab dengan cepat bahwa pendidikan, pemberantasan buta huruf,universitaspendidikan harus dalam Islam menjadi tanggung jawab negara. lebih sukamengatakan:

"Masalah ini harus hati-hati dipelajari dan, mungkin, kita dapat mencapaikesimpulan bahwa pada dasarnya adalah tanggung jawab ayah, atau keluarga,dan hanya dalam kasus-kasus di mana mereka tidak dapat memberikan ataumereka tidak dapatmenyediakan secara memadai atau mereka tidak dapat memberikan dengankeadilan, maka negaramungkin langkah dan hanya sebanyak yang diperlukan. Dengan kata lain, sayatidak punyauntuk mencapai kesimpulan yang pasti. Ini terlihat bahwa setidaknya bagi merekayang kaya,

tidak ada tanggung jawab pada bagian dari pemerintah untuk mengajar anak-anakmerekabahkan dari kelas pertama atau untuk menghilangkan buta huruf. Bagi mereka,mereka harus membayar untukpendidikan. Itu harus dengan biaya sendiri dan bukan pada biaya masyarakat.Pertimbangan historis mengatakan kepada kita bahwa dalam pendidikankebanyakan kasus diMasyarakat muslim diberikan baik oleh keluarga sebagai ayah yangpada dasarnya bertanggung jawab untuk penyediaan atau oleh sektor ketiga - amalsektor, yaitu., terutama wakaf dan kadang-kadang zakat juga. Seluruhsejarah kita, pendidikan itu sangat sering ditawarkan gratis oleh lembaga wakaf



bukan oleh sumber daya negara. Dengan kata lain, jika kita mempertimbangkanpendidikan sebagaibagian dari standar hidup minimum, maka kita mengizinkan negara untukmemaksakan

pajak untuk memberikan itu, kita mengizinkan untuk mengambil bahkan dariproperti pribadi olehberarti, dan dalam setiap cara untuk memenuhi tanggung jawab ini. Tetapi jika kitamenganggapnya sebagai tanggung jawab individu pada dasarnya orang tua,keluarga, atausektor sukarela, maka kita tidak mungkin mencapai kesimpulan yang sama.Tujuan penting ketiga dari negara Islam adalah untuk mengelolaproperti publik untuk memaksimalkan kepentingan umat Islam berasaldalamnya. Ketika kita membahas properti publik dalam kuliah lain, mungkindi sana kita akan melihat apakah Islam menyebarkan sebuah negara besar atau

negara kecil. IniTampaknya untuk mengambil posisi apakah kita adalah untuk sebuah negara besaratau kecilnegara sebelum kita melihat jenis-jenis harta yang diatur dalam Syariahakan seperti melompat ke kesimpulan sebelum tersedia. Tapi aku akanmengatakan bahwa ada ukuran besar dari harta benda publik danpemberian itu untuk manfaat orang adalah fungsi penting dariIslam negeri. Jadi, salah satu tujuan adalah untuk memaksimalkan manfaat dariorang berasal dari milik umum.

Halaman 12

Berkenaan dengan tujuan kelima, seseorang mungkin melihat bahwa ImamMawardimembedakan antara dua jenis "menahbiskan apa yang baik dan melarangapa yang salah ":. publik dan pribadi Dia berkata," Ada dua makna.Satu, intra-pribadi 'Khas'; itu berlaku antara individu bahwa Anda menemukanorang tidak melakukan hal yang benar atau melakukan salah dan Andamenyarankan dia / dia untuk melakukanbenar, dan Anda mencoba untuk mencegah dia / dia dari melakukan

kesalahan. Tapi ia menambahkan, "Ada juga jenis ma'ruf dan munkar yang milik masyarakat. UntukMisalnya, minum membutuhkan air murni atau sehat.Ini adalahtanggung jawab seluruh rakyat bersama-sama. Negara telah yangtanggung jawab menahbiskan semacam ini maruf dan mencegah salah publikseperti melanggar di jalan umum, polusi lingkungan, menghancurkanhutan atau sungai, menempatkan toko sendiri atau barang dagangan pada bagiandari

jalan dan menggunakannya sebagai milik pribadi, dengan cara yang menghalangilalu lintas, dll .....



Titik terakhir berkaitan dengan tujuan dari negara Islamyang mungkin memerlukan beberapa komentar adalah pelestarian sosial secarakeseluruhan dankeseimbangan ekonomi. Anda mungkin menyebutnya ekuitas, atau kecenderungan

terhadap ekuitas.Melihat teks yang relevan yang kita miliki dalam Al-Qur'an, sunnah dan fiqh,sistem ekonomi Islam memiliki kecenderungan yang jelas terhadap yang lebih adildistribusi sumber daya (kekayaan dan pendapatan). Ini memiliki mekanisme built-inuntuk pergi ke arah itu. Sebagai contoh, 'Umar bin Al Khattab pernah diawetkantertentu tanah, banyak tanah, untuk unta dan ternak yang dikumpulkan sebagaizakat dan ia memerintahkan perwira di atasnya bahwa: "Nah, jika beberapa orangmiskindatang kepada Anda dengan beberapa domba atau unta nya sedikit, biarkan mereka

merumput di negeri ini,yang ok. Tetapi jika 'Usman bin' Affan dan Abdul Rahman Auf bin 'datang keAnda dengan ternak mereka, tidak mengizinkan mereka masuk ini adalah orang-orang kaya. Bahkan jika semuaternak mereka habis karena kekeringan, mereka dapat bersandar kembali kemerekakekayaan yang mereka miliki dalam kota. Tapi orang-orang miskin memiliki hallain untukbersandar. Jadi, Anda membiarkan mereka dan jangan pernah biarkan thecattle dari'Utsman dan bin'Auf dalam "Ini adalah. Kecenderungan ekuitas yang lebih dan ada banyak lainnyaindikasi dalam ayat-ayat Al-Qur'an dan sumber-sumber syariah.

II.2 Prinsip-prinsip dasar yang terkait dengan fungsi ekonomi pemerintah Sementara bekerja menuju pemenuhan tujuan-tujuan Islampemerintah diperlukan untuk mengamati beberapa prinsip yang mengatur nyaoperasi prinsip yang paling penting adalah sebagai berikut:1. Komitmen terhadap ketentuan syariah syariah menguraikan kerangka kerjauntuk tindakan yang menentukan apa yang diperbolehkan dan apa yang tidak

Halaman 13

diperbolehkan mengetahui bahwa ada wilayah yang luas yang ditinggalkan olehsyari'ah itu sendiribagi pikiran manusia untuk melaksanakan perannya adalah menemukan bahwayang terbaikdalam pedoman yang luas disediakan oleh wahyu Ilahi.2. Komitmen terhadap urutan prioritas yang diberikan secara umum olehSyari'ah.Sebagian besar sarjana muslim menerima urutan prioritas



diberikan oleh Imam Ghazali dan Imam Shatibi. Keduanya berpendapat bahwasemua halhidup dapat dibagi dalam tiga kategori:(A) kebutuhan yang mewakili hal-hal yang sangat diperlukan dan

tindakan yang melestarikan agama, kehidupan, pikiran, cucu dankekayaan.(B) kategori kedua meliputi apa yang mereka sebut kebutuhan. Kebutuhanadalah hal-hal dan tindakan tanpa yang mungkin adaserius ketidaknyamanan dalam hidup, agama, keturunan pikiran,dan kekayaan.(C) kategori ketiga mencakup hal-hal dan tindakan yangmeningkatkan dan memperbaiki kualitas dan kinerjamanusia di lima wilayah tersebut.Kedua sarjana Muslim juga membahas prioritas di antara lima

aksioma yang berhubungan dengan umat manusia di bumi: agama, kehidupan,pikiran,cucu dan kekayaan. Mereka berpendapat bahwa agama datang pertama makakehidupankemudian pikiran maka cucu dan terakhir kekayaan. Akibatnya, untukkebutuhan yang terkait dengan satu agama mungkin mengorbankan kebutuhanterkaituntuk hidup atau kekayaan sedangkan, untuk penyempurnaan dalam agama satutidak mungkinmengorbankan kebutuhan atau kebutuhan hidup. Pengorbanan hidup dan kekayaanuntuk agama disebut al jihad fi sabil Allah. Ada pesanan tertentu dimenjaga aksioma-aksioma dasar dan negara harus mengamati bahwaketertiban di semua fungsi. Misalnya, jika negara memiliki beberapadana yang akan digunakan untukmendirikan pabrik. Dan, adakebutuhan susu bayi dalam masyarakat, danada juga keinginan untukparfum. Apakah negara membangun pabrik parfumatau bayi

susu pabrik? Tampaknya kepada saya bahwa itu harus dimulai dengan orang-orangpentingproyek, yang dapat didefinisikan dalam kebutuhan yangmenjaga dan melestarikan lima aksioma dasar.Mari kita ambil contoh yang sama dan diletakkan di depan individu swasta.Jika seorang individu yang tertarik dalam memproduksi parfum karenalebih menguntungkan bagi dia / nya daripada memproduksi susu bayi atau bahkanbahan makanan pokok, bisa kekuatan negara individu ini untuk meninggalkannya / menguntungkan parfumnya proyek dalam rangka untuk pergike bayi

susu? Sepertinya saya bahwa jawaban afirmatif atas pertanyaan ini



akan sangat sulit. Ini dapat berjalan bertentangan dengan dasar-dasar

Halaman 14

Syari'ah.

Karena orang pribadi adalah gratis dan tidak dapatdipaksa untuk mengubah / nyapreferensi yang tidak bertentangan denganPerintah syari'at. Mari kita ingat dalam hal ini, bahwa padatingkat individu, orang menggunakan parfum dan Nabi (saw)bahkan ditahbiskan mereka pada Jumat untuk menggunakan parfum mengatakan"mengambil beberapaparfum istri Anda sebelum Anda pergi ke doa pada hari Jumat. "kata Diaini pada saat beberapa sahabat dan Nabi (saw)sendiri itu menempatkan satu atau dua batu pada perut mereka untuk mendorong

dalam keluar dari kelaparan, dan teman kadang-kadang akan jatuh dithe street out of hunger too. When it comes to forcing individualsagainst their own will, there is a lot of barriers before the state caninfringe on the individual freedom and a lot of justification wouldhave to be presented before such a limitation on private ownershipmay be permitted in Shari'ah . This is not the case, however withpublic funds. They definitely must be used in accordance with thatpriority of the people and to serve their best interests following thepriority order mentioned earlier.

3. Strong interrelation between the functions/objectives of the Islamicgovernment and availability of resources This means a strong linkbetween public revenues and expenditures. It can be observed bylooking carefully at the different kinds of public revenues in theIslam sistem. Some of these revenues, eg, zakah is strictlydesignated to fulfil certain objectives and it may not be divertedterhadap orang lain. On the other hand, there are certain public revenueswhose utilization is not restricted and they can be utilized to achieveany of the objectives of the Islamic government. Ini termasukkharaj, and revenues from the public properties.

This kind of inter-relation is also found when one looks at thediscussions of the Muslim scholars about the permissibility of imposing taxes, eg, while all Muslim scholars agree that imposingof any taxes to fulfill wishes, pleasures and private interests of therulers is strongly prohibited, many of them argue that if there arenecessities for spending, the Islamic state may impose taxesto the extent of those necessities (See, for instance, Abbadi, Vol. II,pp.288-289 and Qardawi, vol. II, pp.981-982). Dengan kata lain, adaare functions and expenses for which the government may use anyavailable resources and if there are no available resources then itmay take from the private resources.



But there are functions for which you cannot do that nor can youtake from individuals in order to achieve them. Misalnya, jika adaare hungry stomachs in the society or defence needs, they must befulfilled even if it were at the expenses of confiscating the private

Halaman 15

property of the rich. On the other hand, you cannot do that for otherpurposes, such as promoting employment or university educationunless related to the security or the defense of the ummah.4. Adherence to the principle of economic freedom and protection of private properties:The Islamic Shari'ah emphasizes that human beings are authorizedover their private properties; they dispose of them the way they like;and they are completely free to take their decisions with regard to

their own properties. Private ownership is protected by Shari'ah itself and not left to the authority of the government to eliminate, restrict orbatas. Private ownership is protected in Islam vis-a-vis thegovernment itself. It must be noted that presence of a fewprohibitions in Shari'ah is by no means a restriction oneconomic freedom because any social order requires certainorganization of transactions and inter-personal relationships; andthose prohibitions are only imposed to the extent that is necessary topreserve the religious values, moral standards and social order.

After all, every society has to choose certain for a social organizationthat put caps on certain individual activities one way or another.Additionally, let us take a look at what is prohibited on the level of individual behavior, only a few things that at usually harmful. Andacan produce anything, you can enter any market, you can buy anycommodity, you can quit producing, you can be employed, you mayselect to be self employed, etc.5. General interests have priority over private interests:This principle establishes that individual interests may be foregone if this is necessary for preserving the interests of all. Namun,

public interest for which such a sacrifice may be tolerable should becertain, indispensable and can only be achieved through thispengorbanan.6. The principle of social duties:Shari'ah introduces a unique concept for things that are needed in asociety requiring collective action, whereby it establishes individualresponsibility and accountability for fulfillment of these social duties,ie, a social duty is coupled in Shari'ah with an individualresponsibility of all those who are capable of discharging of thesocial duties. Until and unless a social need is fulfilled, individualsare personally responsible for its fulfillment. This personal and



individual responsibility is only relieved if the social duty isachieved by any one. This concept is called fard al kifayahç ى

«ôٌ ٌ «û-"

Halaman 16

it allows the society to dispose of things that require collective actionby means of political decision making.Beyond those social necessities, any obligation that may be createdby the government can only be justified by the individuals'acceptance and nothing else. That is, whenever you talk about say a

traffic law that is not in Shari'ah, and you want to force people tostop at the red light, which is not obviously in Shari'ah, such anaction can only be justified by the votes of people. It can only be onthe basis of people's acceptance either directly or by theirrepresentatives, ie, by the public vote. This public acceptance,while discussed in some detail in my other lecture, was in the earlyIslamic state very much binding with regard to voluntary publicpendapatan. The Prophet (pbuh) did not collect any tax except zakah.He depended on voluntary contributions, and whenever he had any

project, he would call for people to volunteer to finance that project.Obviously, if no people volunteered to finance the project, it wouldhave been scrapped, because people didn't like it. Ini adalahprinciple that justifies any government-imposed obligations orrestrictions that are not already existing in Shari'ah.7. Shura:Shari'ah also requires that decisions in the society be taken inaccordance with principle of shura. This principle is based on theverses of the Qu'ran and is applied in accordance with the sayings of the Prophet (Pbuh): Human beings are like comb's teeth". This

requires that with regard to shura, people may only be treatedequally; and in a metropolitan society of today's world, it can only befulfilled by voting.Section III : Means of fulfilling the objectives of the Islamic state The tools available for the Islamic state to achieve its objectives areberikut:1. Changes in the volume of production and employment in the publicsektor2. Tools related to promoting private sector's activities.3. Public sector's pricing



4. Kebijakan fiskal

Halaman 17

5. Monetary and credit policy

6. Investment of public sector's properties and surpluses. III.1 Changes in the volume of production and employment in the public sector We shall see when we study the principles of ownership in Islam thatthe Islamic economic system designates considerable part of materialresources in the society as public property. Public property, according tothe Islamic view, includes minerals on the surface or underground, majorenergy sources such as waterfalls, land not unutilized in the productionprocess, etc. The economic public sector is based on public properties.This provides an effective tool for introducing changes in the major

economic variables by means of changing the volume of production andemployment in basic industries like extraction and energy. Obviously thosechanges will have influences on other economic sectors as well as onpermintaan agregat dalam perekonomian.

III.2 Tools related to promoting private sector's activities. The Islamic state is assigned a significant role in elevating andstimulating the private sector. In addition to its traditional role inmaintianing law and order, the following points are emphasized in theIslamic literature on economics and fiqh.

a) In the Islamic system, an important use of public property is itsdistribution to individuals in order to encourage and help them makeproductive projects. The Islamic jurisprudence calls for this practice.The Islamic principles of iqta' (giving away public property). Rincirules of iqta' are given in fiqh books. These rules suggest thatdistribution may be on a permanent or temporary basis, it may befree or for a nominal fee, but insist that in all cases such distributionmust serve the interests of the society and must not be restricted toselected individuals or groups except the poor.b) Land which is not owned by any body is let free for all potential

pengguna. Revivification of land and making it productive through landreclamation and improvement is called ihya' in fiqh literature. Inisystem entitles the person who revivifies it to claim full ownership of tanah.

Halaman 18

c) Except in very limited cases, which can be described as cases of daily needs, state-owned lands were entrusted to individualsagainst some rental fee by the Prophet (Pbuh) and the four

Khalifahs (Caliphs) after him. This principle was applied by theProphet (Pbuh) to the lands of Khaibar and Fadak in the nortern



part of the Arabian peninsula and late, on a mass scale, by thesecond Khalifah,'Umar, to the lands of Syria, Iraq, Persia andMesir. These lands are known as the lands of kharaj. Paraimplication of this principle is that public property should best be

invested by means which link it to the private incentive of profitmaking as far as possible. Furthermore, the Islamic state is notencouraged to engage in economic activities that compete with theprivate sector. The rare cases when the state decided to run itsland directly by employing workers were those lands used forgrazing livestock collected as zakah or horses designated fortentara. This is called a public hima and it was applied on a verysmall scale to a few plots of land only. Here again, the fiqh writingsprovide many details stipulating the conditions of public hima, itsobjectives and its permissible utilization.

d) The Islamic state is also assigned the responsibility of helping,encouraging and supporting the private sector. An often narratedparable is the story of a man from al ansar who came to theProphet (Pbuh) asking him (for financial help). [The Prophet (Pbuh)]said" isn't there anything in your house? [The man] said, yes, apiece of cloth part of which we use as a cover and part of which welay [on the floor] and a jug with which we drink water. [The Prophet(Pbuh)] said: bring them to me. Then, he brought them in; and theMessenger of God (Pbuh) said: who buys these two (things)? Sebuahman said: I buy them for one dirham. [The Prophet (Pbuh) said:who offers more than a dirham? [He said that] two or three times.[Another] man said: I take them for two dirham. [The Prophet(Pbuh) gave them, took the two dirham, gave them to the man fromal Ansar and said: buy food with one of them and send it to yourfamily, and buy an axe with the other and bring it to me. Kemudian, denganhis own hands, the Messenger of God (Pbuh) tied it a piece of wood (as a handle) and said to the man: go cut (fire) wood and sellit, and let me not see you for fifteen days. The man went on cuttingand selling wood, then, he came with ten dirham which he gained.

With some (of the money), he bought a piece of cloth and somefood... The Mesenger of God (Pbuh) said: This is better thanbegging which will come, on the Day of Resurrection, as a darkspot on your face. (Reported by Al Timidhi, al Nasa'i, Abu Dawudand Ibn Majah).

Halaman 19

The behavior of the Prophet (Pbuh), in this incident, indicates thatthe state is responsible for helping private individuals find decentemployment whichsuit their capabilities. It is worth noticing,however, that resources of both the individual and the state, in



addition to publicly free goods, were utilized in the process of finding remunerating work for the unemployed. Selain itu,state's responsibility toward the well-being of all Muslims in general,and its citizens in particular, thus includes the obligation to help

them support themselves, thereby raising their standard of living.e) Taxation is a last resort in the Islamic economic system. Pada prinsipnyaand in general, private property is protected even against taxes.The Islamic state can only impose taxes as an ultimate solution andafter exhausting all other means. Even when they are levied, theycan be levied only to the needed extent and they should not be ameans of penalizing the wealthy. To this, one should also add theprotection of private property against confiscation, usurpation orany kind of seizure by the state or any other authority or individual.f) Shari'ah (the Islamic law) also provides another protection to private

investment under what is called the principle of private hima. Himaliterally means protection. If a person digs a well at a place, otherpersons are not permitted to dig well(s) within certain radius of thatwell in order to protect its sources of water. This principle hasseveral other applications in agriculture, industry and retail trade.Similarly, Shari'ah recognizes a right of pre-emption in both privateand public land and other forms of investments.g) The institution of al hisbah is another means for supporting theactivities of the private sector. The responsibility of this institution isto see to it that moral and ethical norms, and safety and healthconditions are observed by all actors in the market, and to maintainan environment in which fairness and prosperty can prevail.h) The social insurance system in Islam is structured to support andpromote the private sector's activities and initiatives. Antara lainthings, it provides for the poor and the needy, regardless of anycontributions they might have made in the past; it includes aguarantee of dependants, orphans and handicapped; and, providedresources permit, it has a debt insurance scheme which covers alllegitimate debts in society if the debtor fails to repay them. Para

principal source of financing social insurance is zakah which is awell-defined tax on wealth and income. Most of the regulations of zakah, including its rate structure, subjected items of wealth andincome and its exemptions, are given in the texts of the Qur'an andthe Sunnah, and cannot be altered by man.

Halaman 20

The institution of zakah also provides a sort of debt paymentguarantee scheme under the item of gharimin. Gharimin are thosewho are under the burden of debts. The origin of these debts mustbe lawful such as legitimate business, trade, provision for self and



family, carrying a responsibility of blood money or any otherfinancial responsibility in the process of reconciling disputes amongpeople or tribes, and so forth. What is relevant here is that itincludes business debts. Disbursement to gharimin is mentioned in

the Qur'an as one of the eight categories for which zakah proceedsmay be spent. Such a guarantee would encourge individuals to beinnovative and venturous in business.

III.3 Public sector's pricing policy This is a selective policy whereby the state permits certain sectorsby providing them with concessional prices of energy, mineral productsand other goods and services producted by the economic public sector.For instance, promotion of rural development may be enhanced bylowering electricity prices in rural areas, cheaper water and cheapertransporation if the government provides those kinds of services.

Discriminatory prices of public sector products may aim atprevileging selected group of consumers, selected geographical locationsor selected sectors and industries.It may be noted at this point that there is a need for studying theissue of discriminatory pricing of public sector products from Shari'ah pointof view specially if price policy relates to products of what is called inShari'ah community property «ôÔû-«ôêàç-" Community property is basedon the saying of the Prophet (Pbuh): water, fire, grazing pasture andaccording to one version of the saying) salt are common among all people.The implication of this saying is that people must be left free and euqal toextract by their own means any amount they like of this communityproperti. If, for technological reasons, the government produces theservices related to community property, then a question arises of whetherthe government is permitted in Shari'ah to discriminate in its pricingbetween different users. A partial answer to this question may be

affirmative if discrimination is made only 6to privileged poor and the needy.This is based on ressembalance to land reserved as himaم ٌ ٌ " whereby,according to many Muslim scholars hima land may privilege the poor andthe needy but it is not permissible for the rich to have any privileges over

Halaman 21

the poor in the land of hima. Other forms of discriminatory prices of community property would require more detailed fiqhi analysis.

III.4 Fiscal policy



The Islamic state can also utilize fiscal tools for promoting theobjectives of the Islamic economic system. Fiscal tools include variationsin taxation whenever taxes are imposed, variations in public expenditureand changes in public debt.

However, fiscal policy tools must always be guided by the principleof distributive justice required according to the Islamic view point. No taxmay be imposed on the poor and fiscal previleges may not be given to therich in comparison with the poor.Tools of public debt are obviously restricted to those which do notinvolve interest. There is a variety of public debt tools which may be basedon the principle of ownership such as Mudarabah, Sharikah and ijarahsertifikat. Additionally, public debt tools based on the sale principle of financing can also be issued from an Islamic framework.Lastly, zakah itself can be used as a tool of fiscal policy although it is

not disputed that zakah rates are fixed as stated in the sayings of theProphet (Pbuh), the timing of collection and distribution of zakah, and themonitorization level of its collection and distribution ( ie, the percentage of zakah that is collected and/or distributed in cash or in kind) are issues leftto the authority of the state and manipulation of timing and monitorizationlevel may be used as tools for influencing the economy.

III.5 Monetary and credit policy Monetary policy tools include changes in the supply of moneythrough changes in reserve requirement, credit ceiling and open marketoperations on Shari'ah permitted financial certificates. Mereka juga termasukcredit discriminatory policy that aims at promoting (discouraging) certaineconomic sectors and industries.

Halaman 22

III. 6 Investment of Public Properties and Surplus of Public Sektor Not all revenues from economic public sector and from the publicproperties need to be distributed for public consumption purpose. Beberapa darithem may be re-invested in expanding the public property by integrating

more industries under its fold. Development policy may specifically benefitfrom investment of the surplus of the economic public sector.Economic public sector may also expand with the help of financingfrom the private sector through Islamically permitted certificates.SECTION IV : Constraints on the Economic Activities of the Government The Islamic economic system,being based on the Divine revelation,provides principle and ideas in establishing a balanced relationshipbetween government and individuals, ie, the extent of governmentpowers and authorities is not left to human reasoning alone but guided bya sort of constitutional boundaries and guidelines given by the revelation.



This, in fact, makes the Islamic system unique since it is the system itself that protects individuals vis-a-vis the government. In this Section, I will dealwith these institutional constraints that are derived from the Islamic politico-sistem ekonomi.

There are two categories of constraints about the governmentactivities in the Islamic economic system. First category relates to thegeneral activities of the government in the economic arena and the secondcategory relates to specific constraints that apply only to the use of certainkinds of public properties/ revenues.

IV. 1 General Constraints on the Government Economic Kegiatan 1. Application of the Principle of distributive justice

Halaman 23

I do not need here to reiterate the importance of the principle of justice in the Islamic system in general and throughout the Islamiceconomic system in particular. Islam itself is based on justice and you findthis principle essential in all the writings on Islamic economic system. Paraapplication of the principle of justice with regard to the economic behaviorof the government requires fair distribution of land not utilized in productionamong individuals who can bring in the production process, equalopportunities for jobs, equal opportunities to benefit from the projects of thepublic sector, maintenance of balance in the society between geographical

areas, sectors, occupations, etc. It also requires that no economicprevileges and favors may be given except to the poor and the needy. Sebuahexample of application of principle of justice in the use of public resourcesis that which is given by the Prophet (Pbuh) when Abyad bin Hammalasked to be given a plot of land from which salt can be extracted. ParaProphet (Pbuh) accepted that and granted him that land but he wasimmediately informed that quantity of salt of that land was very big to theextent that it created socio-economic imbalance in the area, he withdrewthe grant and kept that salt land for all people of the community to use withequal opportunities.

The principle of justice also requires that any new investmentdecision taken by the government should also be based on equity andbalance between geographical area, sectors, rural and urban areas,categories of employment, etc. so that the benefits of these investmentsmay either reach all citizens or the distressed groups alone but certainlymust not be distributed in such a way as to benefit and/or privilege the richinstead of the poor.2. Avoidance of what is prohibited in Shari'ah The Islamic Shari'ah has its own set of prohibition that applies to thegovernment behavior as much as to individuals and the government isrequired to abide by the rules of Shari'ah in this regard.



3. Government favors and privileges The Islamic Shari'ah has also a set of rules regarding distribution of favors and privileges by the government to the people. These privilegesmay include land grants which is called iqta'. Mereka juga termasuk

appropriation of certain land for certain uses by the government and/or bythe community which is called hima, subsidies and tax privileges, licencing

Halaman 24

and other non-monetary privileges, etc. All these grants, privileges andsubsidies must be distributed in accordance with the public needs and/orrelief to the poor. This means that the Shari'ah strictly prohibits distributionof government favors and privileges on the basis of family relations withthe ruling individuals, social and political power or wealth, etc.There are examples from the behavior of four Khulafa' strictly

indicating the application of this constraint. For instance, distribution of grants the Islamic goernment during the time of 'Umar did not give anyprivilege to 'Umar and his family and he himself declared that he treatedpublic property and public revenues as if they belonged to an orphan forwhom he was only a guardian.4. The Constraints of Balance with the Private Sector The Islamic economic system creates a balance between public andsektor swasta. If a good part of economic resources in a society isassigned by the Islamic system to the public ownership, that was not

meant to reduce or eliminate the private sector. The economic publicsector is not supposed to overtake the whole economy or even most of it.The Islamic Shari'ah provides detailed boundaries for each of thepublic and private ownerships in such a way that determines the scopeand role of the economic public sector. The first and most important field of activity of the economic public sector is extraction and energy industries.Although nothing in Shari'ah prevents the economic public sector to go inother industries, the nature of the Islamic economic system does not allowthis kind of expansion on behalf of the activities of the private sector. Sebagaiwe have seen earlier the private sector is considered the essential source

for investments. The private sector is also the source of zakah, the thirdpillar of Islam, other financial obligations, spending on family and relativesand charity. On the other hand, inefficiency is a general characteristic of the economic public sector because of lack of personal incentive andbecause of the bureacratic burden which is indispensible. Ini telahtalked about in the classical literature one finds it by looking in the historyof Islamic economic thinking since Ibn Khaldun. This calls for even moreconstraint on the economic public sector that restricts it from competingwith the private sector in areas where the latter can be more efficient andlebih sukses.In order to derive the Islamic guidelines that outline the relationship



between the public and private sectors and the constraints on the public

Halaman 25

sector in this regard let us have a quick survey on how Islam treated land

utilisation and exploitation of minerals, rivers, springs and forests.With regard to the exploitation of land that was not economicallyutilized before, the Prophet (Pbuh) provides the concept ihya'. Iniconcept requires that individuals, by using their own means, are fullyauthorized to revivify and reclaim unutilized land. They are, in fct,encouraged to do so by offering them the right of ownership on such land.This principle is a corner stone in Shari'ah for encouraging the privatesector to take up productive initiatives, while it was possible that thepublic sector may take monopoly of this kind of land and utilize it by its ownresources specially that such a practice was also made on a small scale

and to the extent that is need for protecting public properties. Sebagai contoh,the Prophet (Pbuh) made hima, i,e., certain lands designated for exclusiveuse by the public sector. This was done with the pasture land preserved forcamels taken as zakah and horses reserved for the army.Also when the Prophet (Pbuh) opened Khaibar, he preferred to keepthe land cultivated by the private sector although the land was made publicproperty and he only took a rent from the farmers. This was repeated on alarge scale during the time of 'Umar for the newly conquered land of Syria,Iraq, Egypt and Persia. Both two instances indicate a preference towards

encouraging the private sector's initiatives and restricting the public sectorwith regard to land to a background position, ie, providing lands tofarmers and encouragement to developers.With regard to exploitation of minerals, the Shari'ah selected adifferent position for this activity by assigning it to the public sectorbecause their benefits relate to the whole ummah (community).The same thing applies on rivers, springs, forests, etc. They are leftat the public sector because all Muslims are partners in these resources.From the preeding discussion the following principles may be derived:a) In every case where the private sector can provide efforts in

promoting roduction and development, the government must leavethat industry for the private initiative. The government is alsorequired to encourage and support private initiatives withoutsacrificing communitiy's interests. The latter may be done byimposing certain fees or rent for the use of public properties byprivate individuals.

Halaman 26

b) Whenever the public sector can cooperate with the private sector

by invoking profit and incentives, the public sector should opt foritu. This is clear in the case of agricultural land which is owned by



the public sector and rented to private individuals for a agreedupon rent.c) In those cases where public industries can only be secured bydirect investment such as hima the government should take direct

action and direct investment.d) In all those cases that the interests of the ummah or a segment of it are at stake in such a way that people's interests suffer if thatproject is left to profit drive of the private sector the governmentshould also take initiative and take charge of such projects.e) Exploitation of minerals may be done through franchises, given tothe private sector provided that the public interests are not affectedspecially in areas related to size of production, employment andprices of output. This is obviously in addition to 20 per centobligation of zakah.

f) The economic public sector should follow a policy of gap filling sothat it will undertake those projects that are either pioneering ornecesary from the public point of view, and are not advanced bythe private sector with the ability of reallocating them to the privatesector as much as possible.

IV. 2 Special Constraints In this regards we will talk about three kinds of constraints withregards to awqaf, zakah proceeds, and community property.In awqaf, it is known that waqf estate is not really a public propertybut a property designated for special purpose. It is generally a charitablethird sector. The government is not permitted to divert uses of awqaf property from original designation. Zakah proceeds are designated in theQur'an for eight categories of recipients. Here again the government is notpermitted to divert this resource from the Quranic designation to other usealthough such other usages may very well fall within the public interests.Lastly, we have seen earlier that projects based on utilization of community property are distingusihed from other public property, sincethey may have restrictions of providing equal opportunity and equalaccessibilty to the output of these projects for all members of the

komunitas.

Halaman 27

DISCUSSION ON ECONOMIC ROLE OF STATE IN ISLAM Chairman: There is no doubt that one of the objectives of the state inIslam is to promote the right of life and to advance the Islamicsistem ekonomi. And it is indeed the state, as you know,which will actually give me inner life (or, light) to the theoryand prove its success or failure in providing a viable system.And Alhamdu Lillah I believe that the paper given by Br.



Monzer provided a very valuable insight in the major issuesunder this topic and I trust, Insha Allah, that the discussion willindeed enrich the subject and add underwheel.... (or, render)more or deep insight in understanding these basic issues. Saya

would like to open the floor for questions and comments.Please try to be as brief as you can. I would like to adopt alittle bit modified system. I would prefer that as long as theroom is small and that every one can speak, ask his questionhimself, be brief and precise. And the only thing/ problem willbe the hustle with the microphone. So, please you can startwith any question you would like to ask.Question: Bijan Latif from Ministry of Economic Affairs and Finance, IranFirst of all, I would like to thank Dr Monzer Kahf for his verygood speech, and I would like to ask a question: "Besides

zakah, it seems to me that there should be some kharaj. Pararole of kharaj should be very important in the fiscal affairs of Islam, especially if the zakah is not enough for the state or thepemerintah. Thank you very much."Dr. Kahf:The issue of taxes will be discussed in another lecture.However, the word 'kharaj' will be used was used historicallyto mean the rent of the land owned by the state, that is ownedby the all Ummah as represented by the state. So, this is thehistorical use of the word 'kharaj'. It has started at the time of the Prophet (pbuh) in Khaybar and then it continued for theconquered land that was made public property and owned bythe whole ummah during the time of 'Umar and after him.

Halaman 28

In brief, zakah is designated for certain usages, it can not beused for outside these usages, ie, the eight categoriesmentioned in the Qur'an. The government depends on theavailability of other resources especially from public property,

to finance its operations. Obviously if there is sufficientrevenues from public property, you don't impose any taxes,because you don't need them. But if there is no sufficient otherrevenues, then you go and talk about taxes. To impose a taxon land owned by Muslims and call it 'kharaj' is not consistentwith the idea of kharaj. Kharaj historically means rent of theland owned by the Ummah and given to the private sector, torun and cultivate. That rent is called kharaj. But, as a Muslim,why should you impose kharaj on me? Bacause the land Ihave is mine not the ummah's. Even if you need the revenue,you talk about taxes not kharaj, that is a different issue. Setiap



way, we will discuss it in some detail, Insha Allah, when wetalk about public finance.Question: This is Habibur Rahman, Rajshahi University, (Bangladesh).Thank you brother Monzer Kahf. I have some comments, first,

in respect of imposition of Muslim Law of Inheritance. Kecualithis Law of Inheritance is imposed emphatically, you know,there will be a lot of troubles and problems, in Bangladeshespecially with regards women's part of inheritance.And the second, there should be special mention aboutperempuan. Because women are, more or less, in global contextdeprived of their rights and roles under the global systems.So, how the state can help in getting the resources of womenpromoted, developed and involved in the process of production and distribution. I think these two issues may be

included in this paper which may enrich us and the paper asbaik. Terima kasih sangat banyak.Dr Kahf:Thank you, brother. I think you are referring to two importantpoints and perhaps I should have said a word on them when Ispoke about 'law enforcement'. For the Inheritance Law, it isin Islam one of the devices that work towards redistribution of wealth in an equitable manner. With regard to the role of women in the economy, I think we realize in Islam that "al nis'ashaqa'iq al rijal" as the Prophet said. The word shaqa'iqmeans the equal part as if they were one thing cut in twobagian. This means that men and women are equal halves,

Halaman 29

ie, Islam equalizes woman and man in their political andeconomic rights, work, property, etc. without any difference.So, if some Muslim societies today for some reasons imposedifferences, it is their problems, their mistakes not that of Islam. Terima kasih.

Question: Thank you very much. I am Abdul Hamid from IslamicUniversity, (Kushtia, Bangladesh): "The paper is veryexhaustive, there is no doubt about it. But just for the sake of clarification, I would like to raise some issues. Br. Dr MonzerKahf has, at the initial stage, clarified that this paper althoughit is called 'economic role' it also covers the politico-economicaspects, that means it also covers the political aspects, that isbaik-baik saja.And one question, he has said that one of the objectives of Islamic state would be to guarantee a minimum level of livinguntuk semua. On the other hand, on page 2 of the outlines, he talked



about the management of public property in the interests of Muslim. I would like to ask him whether he would anticipateany conflict between the two objectives.My second point is that, he has said, about the balance, the

economic and social balance, as one of the objectives of theIslam negeri. I would like to add here that not only we shouldtry to maintain economic and social balance, but alsoecological balance, which means if it really disregards theenvironmental aspects, it might create a problem.And, another point related the public-versus-private problems.In the paper, it appears that you are giving too much emphasison the private sector, and in analyzing the public sector, youhave always pointed out that one of the basic tasks of thepublic sector should be to give help, assistance and incentive

to the private sector. I don't know it would have been moreuseful if you could find out the activities that should becovered by the public sector and they should be dealt with insektor swasta.Also, you have said that there may be discriminating prices forthe public goods. How you would describe this discriminatingprice for public goods? Because in Bangladesh we have thisdiscriminating policy but it was not successful at least with

Halaman 30

respect to the prices of fertilizers for producing agriculturalcommodities. Another point is, you may have mentioned aboutthe role of Zakah. Of course, I don't understand many thingstentang hal itu. In the Qur'an, as we have mentioned, there is a talkabout sadaqah. Is sadaqah as specified in the Qur'an thesame as Zakah. And if that is so, then in the Holy Qur'an, thesort of sadaqah that has been mentioned can it be used foreconomic development? Are you advocating that use of Zakahfor public development projects? I am not sure whether Zakat

fund can be used for that sort of development project. Silakanmemperjelas.My final point is the credit policy, here I am really confused.Of course, I am really confused in many other aspects too,about the role of credit policy in the public sector. Saya tidaksure whether credit is allowed in Islam. Because, youmentioned yesterday the Qard-e-Hasan, of course, it isallowed, it is mentioned in the Holy Qur'an, too and the creditof the loan whether the public institutions can and how, I don'tknow, how they are going to deal with a loan policy, creditpolicy giving the dictates of the Holy Qur'an. Terima kasih.



Dr. Kahf:Thank you Dr. Abdul Hamid, too. Coming to these points. Parafirst point - I don't see a conflict. Where is the conflict betweenguaranteeing a minimum level of living and managing the

public property to the best interest of the people, ie managingpublic property to generate maximum return so you canimprove your ability to help the poor and to guarantee themtheir basic needs, and any surplus revenues that is beyondthat is also their right. What you give is coming out of publicproperties anyhow. Public property is, in principle, a propertyof all Muslims in a muslim society and the government in themuslim society is responsible for any citizens who live there.So guaranteeing the minimum level of living is for any personregardless of religion or race. This is a right of everybody, that

is the guarantee of minimum level of living. Therefore, non-Muslim minorities are also taken care of; you cannot leavetheir level of living lagging or unpromoted and unenhancedsimply because they are not muslim. Moreover, one candefinitely argue that you should also care about adequatelevel of living when resources permit for Muslims and non-Muslims alike. This was done at the time of 'Umar when

Halaman 31

resources permitted. He had given Muslims and non-muslimssama.For the second point I appreciate you worry about the publicsector, because of my too much emphasis on the privatesektor. Perhaps I had too much emphasis because there aresome fears in my mind that it is usually under-emphasized bymany Islamic writers and we will have time to discuss thepublic sector more in the other lectures. I think that there areareas where the state should run the economic scene, that is,areas that should not be given up by the state according at

least to majority of 'ulama and I mentioned among them themineral and the public sources of energy.Yet, with regards to land for example, even public land, itwould be better to follow the example that was done by theProphet (Pbuh) and by 'Umar after Him, to give it to the privatesector to cultivate instead of keeping it in the hands of thesektor publik. So there is some balance. There are areaswhere the state should be in, but we need not to think in termsof existing situations in many muslim countries whereelectricity, telephone, water, sewage, and garbage collectionshould all be done by the state. These need not necessarily



be done by the state. We call them public utilities and wecan't but to think of them that these should be state's projects,including education. That should not necessarily be the case.And it is not necessarily the case in the Islamic system.

For the discriminatory prices, I mentioned the possibility thatthe state may use discriminatory prices. Definitely accordingto the principles I mentioned, there should be nodiscrimination against the poor.Misalnya, beberapaeconomists argue that to promote development, you shouldtake savings from agriculture and inject them in industry inorder to make a take off in the economy. Hal ini dapat dilakukanthrough a discriminatory price policy. It seems that this is notacceptable from the Islamic point of view. Because you are

taking from the poor and giving to the rich. It should be thecara lain sekitar. No matter what you do, it can not beaccepted in Islam.The point for sadaqah and zakah - the word sadaqah inlanguage covers both voluntary and obligatory donations.

Halaman 32

Zakah is a form of sadaqah in that sense, but it is obligatory.In the Qur'anic terminology, in many places the word sadaqah

is used to mean zakah itself. And yet in many other places itis used to mean the voluntary contribution. For instance, eventhe verse that talks about obligating zakah, uses the wordsadaqah, not the word zakah. "Khudh min amwalihimsadaqatan taherohum wa tazakkihim beha. The verse thattalks about its distribution also uses the word sadaqah"innama's sadaqatu lil fuqara'i wal masakin..." But in these twoverses, definitely and without any dispute amongcommentators, sadaqah means zakah, the obligatory form of sadaqah nothing else. The use of zakah in public

developmental project? This was not discussed in my lecture.But I can say a little about it as a quick answer. Sebagai contoh,there is a fatwa by the OIC Fiqh Academy to the effect thatzakah may be used in some projects that are of public benefitprovided they are addressed to help the poor and the needy,etc. without giving the ownership of that project to the poorand the needy. On the other hand, the four schools of

jurisprudence, Hanafi, Maliki, Hanbali and Shafi'i - all of themagree that zakah must be made owned by the recipients, ie,you give it to the poor, ... who must own it ... . You cannot onlygive him its benefit or its return. You have to give him the



ownership itself. Surrending ownership of zakah proceeds tothe poor is necessary according to the four schools of yurisprudensi. But that fatwa came using some opinions thatare not very famous in the classical writings. Di sisi lain

hand, I should say, even without going against the opinion of the established four schools of jurisprudence, you can makemany public projects and make them owned by the poor andperhaps by doing so you can achieve a double target. Untukexample, you need in your five year plan school buildings.Build schools from zakah, rent them to the Ministry of Education, let them be owned by the poor and makecooperatives, societies or corporations of them. Inicooperatives will collect the rent and distribute it to thepemilik. Now, you have used the zakah proceeds for the

poor, you invest them especially for longer term, you givethem full right of ownership and for their children after them,and at the same you achieve your developmental projecttarget. There are many places where zakah can be used insimilar ways. You may build hospitals, and rent them to theprivate or public sector. You build an airport and rent it. Anda

Halaman 33

can use zakah in that way as long as you are distributing the

equity to the poor with the principle of tamlik... that is youmake it owned by the poor, to make the project owned by thepoor, why not ? Through an equity system of shares andsaham.With respect to the credit policy of the state, there are twopoints: 1) state institutions that give credit. Like the centralbanks or like the zakah institution which may give some loansor may work on credit basis. In 1978 I presented a paper onthe use of Zakah to provide credit. The inflow and outflow of fund in zakah is not synchronized together by definition. Jadi,

that lack of synchronization of inflow and outflow of fundsallows us to provide credit on the basis of the monetarymultiplier. This is the same way you create credit in banks.So, you can create credit through the zakah institution and itsbranches; exactly by the same way as the banking systembehave. However, the more important mechanism is thegovernmental institutions that provide credit. By using thosegovernmental institutions and their credit policy you can effectimprovement in output on sectoral basis and on any otherbasis to achieve certain objectives. Also comes here thecredit policy of the central bank; marginal requirements and



persyaratan lainnya.Even under the murabahah andmudarabah system there are requirements and tools that thecentral banks in the Islamic system may use. Mereka juga

include rate of mark-up and rate of mudarabah or mushrakah,rate of distribution of profit, imposing certain limits or ceilings,dllQuestion: KT HussainMr. Chairman, before I make the specific point, may I bring toyour kind attention that the subject of discussion is Teaching,Islamic Economics at University Level but we are spendingour time on particular matters to be covered in Islamicekonomi. Possibly this would be helpful in planning ourcurriculum syllabus but there are lots of problems in

connection with the teachings of Islamic economics at theUniversity level. Those should also get our attention. Darinow on I would suggest that we keep this fact in mind and asregards the teaching of Islamic economics itself, planningcurricula and so on we should actually give more attention and

Halaman 34

the organization may have to be recast in that connection..This is just my personal opinion.

Now, in connection with Dr. Monzer Kahf's paper presentedthis morning, a particular point which I like to bring to hisattention is on page 2, 2nd para, item 6, of the outlines thewriter is concerned with matters related to shura. Now, in caseof shura, is it necessary to look for the approval of the peopleor can we rely on an individual's own judgement particularly if the judgement is in the light of some exposure to theteachings of Islam ? Terima kasih.Dr. Kahf:Since the issue was brought in more than once, let me take a

little time to answer it. The organizers inculcate teachingIslamic economics at University level with discussion of theissues that relate to what is to be taught and that issue includethe exposition of Islamic economics, issues of Islamiceconomics etc. This is our interpretation of the title of theseminar and it is meant for the University professors mainly.So, they have good exposure to Islamic economics and theycan select subjects and formulate courses or lectures out of itin their teaching. The objective of the seminar is not restrictedto discuss the problems of how to teach Islamic economicssaja. Our issue is not problems and manners of teaching



Islamic economics at university level rather it is teachingIslamic economics. So this is our interpretation anyway, Ithink we have the privilege for that interpretation and there is asession on Thursday August 1st that will discuss the issue of

teaching Islamic economics in Universities.The point on page 2, I think there is a lot of writings on thisissue by many Muslim scholars, one of them is shaikh alQaradawi, to the effect that a ruler has no right to imposedecisions out of his ownself. Nothing in Shari'ah permits sucha thing without approval of the people. Your wish cannot bean obligation on others simply because you are a ruler. ParaShari'ah determines what is obligated and what is not. Lainnyathings are to be decided by people themselves; and agovernment only represents them, it cannot take action

without approval of those who have the right to decide. Adais a lot of discussion in Islamic political theory on whetherShura is binding or not. Personally I believe it is definitelybinding, otherwise we will be just laughing at people and

Halaman 35

cheating them. If the Shura is not binding, it makes no senseas Ab al Ala al Moududi argues. If you are to consult then youhave to be bound by that and I believe in that; I go along with

Qaradawi and Moududui and many other thinkers includingTurabi, Mohammad Selim Awa who wrote on the issue of Islamic political science. That is why I did not represent all theother opinion at all which I think does not make coherentakal.Question: I am Dr. Muhammad Serajul Haq from Chittagong University.Brother, I have two points, first of all the functions of a statecan be classified in three categories - actions related tomaintaining efficiency, action related to Shari'ah stability andactions related to equity. And I wonder whether we need

these functions of a state in Islamic environment. Dansecondly, there are cases where state actions are called for.For example, the case of market failure, the case of publicgoods, the case of externalities. Lastly, out of what I havelearnt from listening to you and other speakers in the seminarso far, may I come to the conclusion that teaching Islamiceconomics does not necessarily preclude teachingmainstream economics and in Islamic economics we cancomplement and modify mainstream economics.Am Icorrect?



Dr. Kahf:Thank you Br. Serajul Haq. I think in your last sentence youare correct for highlighting the complementarity betweenIslamic and conventional economics, but this calls for you to

keep in mind that most of us, who speak about Islamiceconomics, don't usually like to talk about things that areknown and are granted in economics, an example of this isthat I did not make any details about monetary policy andkebijakan fiskal. If you notice, these are well known. Taxation,expenditures and deficit, tools of monetary policy other thaninterest, these are known and accepted in practice. Ini adalahthe things that you find in regular text books and everyone of us wrote about them. So, in that sense only and from thatangel, we see teaching Islamic economics as complementary.

On the other hand, do we have to be bound by the standardclassification that is mentioned in conventional economics, Ithink we need not to be bound by that. So from this angle weattempt, at least, to think freshly, without being bound even bythe terminology. That is why I avoided the whole issue of

Halaman 36

market failure, because, all tells is: there are areas where it isbetter for the state to step in. The simple example is defence.

Well, without going through this, we know in Shari'ah, thatdefence is a responsibility of the state, as is law enforcement.These matters cannot be left to individuals. This is known inthe Islamic literature as the wilayat 'ammah. The wilayat'ammah mean public authorities that should be taken only bythe State, and hisbah is one of them. No one can make anombudsman out of oneself... Just you can not leave these tosektor swasta. It may be suggested that one should makespecific effort to take the issues from the sources of Islamiceconomic literature, especially the classical one without

putting them in terms of the conventional economics because Ifeel one needs not to be bound by those terminologies andthat approach while looking at these issues. Ini adalahreason why I avoided the whole issue of market failure in fact.Question: My name is Ibrahim Qahatani from King Fahd University,Arab Saudi. Appreciating Dr. Monzer's presentation, I havesome questions regarding taxes. Since you mentioned in yourlecture that during the time of the Prophet (Pbuh), taxes werenot raised by him; and in some certain cases he resorted tovoluntary contributions, but during the history of IslamicKhilafah taxes were imposed and we have some problem in



itu. Could you elaborate on it, what relevant taxes and whatis the rate of taxes possibly since you mentioned somethingabout that in page three of the outlines, when you talked aboutpublic sector's services and you mentioned service taxes.

Terima kasih.Dr. Kahf:Thank you, Br. Qahtani, I think we will discuss taxation indetails in another lecture. Look at the other outlines that youhave, you will find it there. But anyway, in brief, the way Iunderstand it, taxes are looked at in Islam as a last resort.You come to them only when there is very clear justificationuntuk mereka. Without that, no state has any right to impose taxes.In asmuchas it has other resources it cannot impose taxes.Simple example during the time of al 'Izz bin Abd al Salam in

Egypt, in Cairo, when the ruler wanted to impose taxes. Danhe told him no, you cannot. He needed the approval from thegreat Judge, and al 'Izz said no, I would not approve of it andthey had clashes so he left and embarked on his way tomigrate outside the country. Any way, the story goes that the

Halaman 37

ruler could not govern without him. So he asked him back andhe told him: well, you can only impose taxes after you

exhaust other sources, since the state is rich, you yourself, asa ruler, you were a slave owned by bayt al mal; how comeyou took over by power (the ruler was a soldier slave ownedby bayt al mal). Let us start by selling you and other generalsof your army and then we can use the return instead of imposing taxes which were needed to fight the Moghul. So hewas able to force him sold, but the king then found ways to befreed again, but through that process bayt al mal gotresources which were used for the battle in which Muslimsdefeated their enemy even with a very small number. Satu

cannot say that a government that owns huge amount of resources may impose taxes. Take simply many oil richnegara. I think they should not impose any taxes, as longas they have so much resources, and imposing taxes in suchcountries seems to be outside the limit of Islam.

Documents

Peran Ekonomi Negara Dalam Islam