ISLAMIC ECONOMICS FACING AEC 2015
Abstrak
Makalah berikut
ini membahas persoalan Masyarakat Ekonomi Asean yang mulai berlaku pada Januari
2015 tahun depan. Hal ini merupakan tantangan dan sekaligus peluang bagi para
pegiat ekonomi Islam untuk mengembangkan ekonomi Islam. Perspektif yang
dipergunakan dalam tulisan ini berpijak pada
maqasid al-syari’ah. Pengembangan maqasid dalam konteks Masyarakat Ekonomi Asean
dipandang sebagai sebuah parameter profetik
membutuhkan strategi komprehensif agar betul-betul dapat mewujudkan masyarakat yang sejahtera dan bahagia. Untuk
itu, tawaran strategi alternatif adalah dengan mempergunakan langkah-langkah
perumusan filsafat sosial ekonomi profetik, pemilihan strategi internalisasi,
obyektifikasi dan eksternalisasi dengan penuh kearifan mempertimbangkan
dinamika kehidupan masyarakat dalam konteks dan nilai-nilai lokal, nasional dan
global. Setelah itu baru dilakukan aksi dan agenda nyata yang dibutuhkan unutk
memberdayakan masyarakat baik dari sisi budaya maupun dari segi pengembangan
etos kewirausahaan yang didasarkan pada nilai-nilai profetik dan kearifan lokal
yang mereka anut. Dengan begitu, diharapkan
mereka berdaya dan siap menghadapi globalisasi Masyarakat Ekonomi Asean.
Oleh karena itu, pengembangan ekonomi Islam berbasis maqasid al-syari’ah
identik dengan terwujudnya masyarakat yang bahagia dan sejahtera dalam arti
luas.
Kata kunci: Islamic Economics, maqasid al-Syari’ah, strategy, Asean Economic Community,
and welfare society
Abstract
The
following paper tries to explain the
issue of Asean economic community which starting in January 2015. That era
denotes a challenge and an opportunity for activists of Islamic economics to
develop Islamic economics. The perspective which used in this paper is maqasid
al-Shari'ah point of view. Maqasid development in the context of the ASEAN
economic community can be regarded as a prophetic parameter requires a
comprehensive strategy in order to be able to realize a prosperous and happy
community. For that reason, to offer an alternative strategy is to use measures
of prophetic socio-economic philosophy formulation, selection internalization
strategy, objectification and externalization with full wisdom into account the
dynamics of community life in the context and values of local level, national
level and global level. Afterwards, that just do the action and the real agenda
is needed fatherly empower people both in culture and in terms of the
development of an entrepreneurial ethos that is based on the values of the
prophetic and local knowledge that they profess. By doing so, they are
empowered and expected to be ready to face the challenge and opportunity of
Asean economic community. Therefore, the development of Islamic economics based
maqasid al-Shari'ah refers to build a happy and prosperous society in a broad
sense.
Keywords: Islamic
Economics, maqasid al-Syari’ah, strategy, Asean Economic Community, and welfare
society
1.Introduction
ASEAN Economic Community (AEC), which will
be starting in January 2015 denotes challenge and opportunity for activists
Shariah economic industry. With age could be considered no longer young, it
should be ready to meet the industrial Shariah economy single market in
Southeast Asia in 2015.[1]
Shari'ah banking which proved survival toward crises, especially in 1998,
became the capital of free competition in the region. This challenge has
recently increased since President Joko Widodo gave opportunities that can be achieved by the
investors in the APEC CEO Summit in Beijing. Of course, the President's
invitation to be a signal that Indonesia will be invaded by many parties,
ranging from an exporter of goods, services, businesses and human resources.[2]
By doing so, MEA needs to be understood
as a strategic opportunity that they are actively involved in banking and
financial services Shari'ah increasingly encouraged to improve quality. One of
the conditions for winning this competition is to improve the quality of human
resources that can compete with the human resources of other countries. State
and Governments of course have to side with the citizens. Efforts to improve
the overall national competitiveness is an urgent need. The remaining time
before the AEC 2015 is to be faced by real actions.[3]
Human resources issues in Indonesia if
it refers to The Act No. 13 of 2003, the development objective is to optimally
utilize labor and human. Shariah finance business people can take part, such as
labor protection, improvement of industrial relations to welfare.[4]
It is expected that there are concrete
steps and alignments of the Government of Jokowi-JK ahead of AEC 2015,
particularly in the industrial sector of Shari'ah economy. The consequences of the declaration
of this MEA is a global competition. Only by preparing the best quality of
human resources, Indonesia will be able to pass through the various challenges
faced by next year.
2.Political
Economy Perspective
In the context of political economy, the
idea and practice of Islamic economics, in a critical view of economic thought
that Islam too focused on ethical-normative aspects, and less care about its
application in practice, that it is necessary for the implementation of these
values in public life. Even further to say that the focus and field of study
and application of Islamic economics, focused more on issues around Shari'ah financial,
such as bank interest, insurance, and the like. Therefore, Islamic economics
needs to be translated and expanded power covers substantively as democratic
economy both in conception and application.[5]
The need for economic support Islam
against the democratic economy is based on the consideration first, in the conception of Islam,
economic orientation must fight for the fate and welfare of people, which in
theory of fiqh maxim called al-maslahah
al- ammah (public interest). This is in line with a principle that stated at-tasarruf ala ar-ra'iyyah manutun bil
maslahah[6] or
tasarruful al-Imam ala ar-ra’iyyah manutun
bil maslahah.[7]
Second, the mechanism
used to achieve the well-being is not determined and clear cut instruments. Therefore, reference
and practice free trade and efficiency delivered by the system from anywhere,
including capitalism, especially in facing 2015, it is not entirely contrary to
Islam, because Islam itself teaches fastabiqu
al-khairat. Even in healthy competition and race, will be generated
creativity and efficiency that become the core of sound economic practice
anyway.[8]
Therefore, in the context of dealing
with AEC 2015 over Muslims can accept the implementation of Islamic principles
in the orientation and mechanisms of capitalist (conventional system) economy
without having to embrace capitalism itself. In this connection, Islam is
opposed by capitalist orientation that prioritizes only large employers and
owners of capital. Because the most important Islamic precisely the overall
welfare of the people.[9]
Associated with Shariah economic
development, especially the development of the banks that use the services of
the Shari'ah, according to reports in the national media turned out pretty
good. Even the capital, liquidity, and the performance of shari'ah banks mentioned
increased significantly in recent years. This exciting development can be seen
from the data the respective Bank's Financial Reports as of December 31, 2012.
Assets of five Islamic banks in Indonesia, the Bank Syariah Mandiri (BSM), Bank
Muamalat Indonesia, BRI Syariah, BNI Syariah, and Bank Syariah Mega Indonesia.
However, when compared with the Malaysian Shariah banking, Islamic banking in
Indonesia is lagged far behind. If the assets of BSM 5.1 billion US dollars,
far less with Maybank Islamic which has assets of 29.9 billion US dollars.
Assets BSM even still less when compared to RHB Islamic whose assets are 8.4
billion dollars, while the bank holds the fifth position, while BSM first
position in Indonesia.[10]
3. The Changing
of Economic Paradigm
The problem is, what constitutes a
common good or democratic economy, as long as the term is understood and
translated into an artificial measure, such as economic growth, gross domestic
product (GDP), per capita income, investment flows, the number of middle class,
status worth of debt, the accumulation of awards from the outside, which is not
in line with the quality of life of the people. That is why a growing number of
nations leave benchmarks (indicators) common good fake and switch to a true
benchmark, the happiness of the people. In fact there is a strong tendency
today, people are faced with the paradoxical condition. It is felt especially
in the last ten years. Macroeconomic indicators have been praised by foreign
institutions. Indonesia is predicted to become one of the world's economic
giants. Even the International Monetary Fund (IMF) predicts that, in 2020 Gross
Domestic Product (GDP) Indonesia entered the top 10 of the world, namely 3.200
billion US dollars, under Russia (3,500 billion) and the UK (3,400 billion US
dollars). Indonesia is predicted to shift Germany, France, Russia, Britain, and
Japan.
The projections above still does not
give optimism in people's happiness. While economic growth and per capita
income increases, people's lives actually more heavy. Widening income
distribution gap, human development index did not show significant improvement,
depth, and severity of poverty actually increased. People increasingly not
sovereign over their own country. State economic asset that should be used for
the greatest prosperity of the people controlled by large corporations. GDP
contributed more large corporations. Although the proportion is only 0.01
percent, big business units accounted for 41.83 percent of GDP and 82.98 per
cent of exports. This is because 98.88 percent of microenterprise units having
trouble finding sources of funding.[11]
Indonesia is now positioned to be a
middle income country. However, in reality this success is achieved by
exploiting the (drain) natural resources without control. Safety of the people
and the lives of future generations is not included in the count. For the sake
of economic growth, people are forced to bear the sufferings due to land
grabbing, widespread conflict and violence, the increasing intensity of
disasters as a consequence of environmental damage.[12]
Focusing on the above reality, on 19
July 2011, the UN signed a resolution associated with happiness and holistic
development. Happiness is defined as an indicator of development. The birth of
this resolution is motivated two realities, First,
the paradox of the global economy. On the one hand, the economic growth of
countries in the world increases, per capita income increased, and the number
of the rising middle class. But on the other hand, desperation increasingly
sweeping the world, slums increased, the disintegration of the family and
community, a sense of security increasingly depleted, and disasters caused
widespread environmental damage. Thus, economic growth in fact is not parallel
with improving the quality of human life. Second,
more and more nations abandon mainstream economic indicators and switch on
happiness economics. Happiness Economic first implemented in 1972 by Bhutan
because it is based on the widespread impact of economic liberalization, Bhutan
no longer worry about economic growth, and switch to using the phrase Gross National Happiness (GNH) as a
measure of progress.[13]
GNH concept mentioned above includes
four pillars: good governance and accountability; sustainable economic and social
development; cultural preservation;
and environmental conservation. The
four pillars can be further elaborated in the nine domains, namely: psychological quality, health, education,
use of time, cultural diversity and resilience,
good governance, community vitality, diversity and ecological resilience,
and living standards. This nine domains
represent the components of happiness.[14]
Based on the above explanation, it is
clear that GNH paradigm shift corrected and the definition of "value"
of money to life. Power and decision-making that has been focused on corporate
and global financial markets has been shifted to the people and local
communities. With GNH, development is executed to meet the basic needs of all
people, to support democracy and justice, as well as developing a life full of
happiness. The old economic paradigm that serve and increase consumption skew
uninstalled.[15]
Bhutan is getting more advanced in the
achievement of GNH. Bhutan step is to inspire the world and reinforces the
belief that there is another alternative way (a measure or instrument) beyond
capitalism. In this regard, it can be argued that the British, French, and
Latin American countries implement economic indicators in their happiness. That
is why most Latin American countries have a high happiness index despite
relatively low per capita income. From the survey which conducted by the UN
Sustainable Development Solutions Network (SDSN) of the 156 countries in 2013
concluded that the Indonesian people are less happy. Even compared with the
ASEAN countries. How to be happy if more economic growth enjoyed by the top,
while the common people continued diimpit price increases, the quality of
education for what it is, and the service is bad and corrupt bureaucracy. This
is the reality of the power of capital and market spawned artificially paced
life of the state and without a prophetic vision (freeing and the dignity of
human beings).[16]
4. Maqasid
al-Shariah: The Basic Ethics of Happiness
Observing the above reality, it can be precise and urgent moment to reflect
back maqasid al-shariah as the core
of the Islamic religious or prophetic mission of religion as a basis for Islamic
economic = happiness economic. It can be regarded as an effort to mirror
themselves in the presence of "large mirror" exemplary apostle in all
aspects of life are not necessarily carried out literally, the meaning of the
exemplary behavior of the Prophet should be elastic, comprehensive,
substantial, and contextual. Thus, taken from personal Prophet is exemplary
prophetic dimension in the form of wisdom, message, and life lessons.[17]
Urgency bring back the prophetic
consciousness in our religious space is based on a number of phenomena that is
farther away life and spirit to the Prophetic call Muhammad, such as violence,
terrorism, crime, poverty, ignorance and deception, injustice and oppression,
despotism and arrogance, hedonism and worldly idolatry, and the like.[18]
Thus, the prophetic consciousness
necessitates two things; free the first religion, other religions construct
liberating. Enemies are inherent in religion, such as how to narrow reading of
religion, in many ways even more dangerous than the enemy outside itself.
Herein lies the importance of reading the prophetic religion to deal with
contemporary issues are increasingly complex and challenging.[19]
Prophetic religious object and subject are
humankind as a whole, without exception. The problem is precisely the reading
of religion often impede the fulfillment of the prophetic mission of the
religion itself, which is to make them humanum
(true man). Humankind, through the reading of the reality of religion, often do
damage to the detriment of other human beings. Reading of religion still
theocentric-eschatological (human for religion), not
anthropocentric-transformative (religion for human). Readings like this
certainly can not be said to be a liberated reading.[20]
Readings religion by anthropocentric-transformative perspective, bringing in
two implications. First, a reading that is consistent with the mission and the
benefit of humankind as a whole. Second, the reading should be shaped by the
experiences and aspirations of humankind as a whole and not in part, or a
handful of them.[21]
The basic idea of humanity as a
hermeneutic key, thus, raises two theological issues. First, the problem concerning the value of humankind as a measure
of truth. If one accepts the understanding and role of the human race as a
measure of truth, then the question is, can we interpret that the interests of
the Lord is identical to human interests, or vice versa? The answer to this
question, of course, following the principle of relative truth that recognizes
the existence of multiple truths, because the absolute truth belongs only to
God.[22]
Second, the issue of ownership of the
authenticity of the reading of religion. This issue often give birth to a long
theological debate about who is more authentic in doing readings against
religion. Nobody has the right to monopolize the authenticity of religious
readings. People who consider themselves the most legitimate in doing readings
against religion have done hermeneutical promiscuity, adultery hermeneutic.[23]
Thus, the reading of the reality of
religious texts (Qur'an and Hadith) should be dosed from, and passed away on human
values as object and subject of religion. Despite carrying the criterion of
truth, the reading of it should be placed in the framework of monotheism ( tauhid). In this way, Muslims no longer
confined by religious texts which bind the humanitarian aspect. And, this is a
prerequisite for the creation of a second prophetic readings; liberating
religion. Hence, Prophetic mission of the Prophet the most important is the
mission of liberation, which frees humanity and all forms of shackles and
oppression. By doing so, the Prophet is a deliverer of his people. In the
acquisition process, there is a process of transformation, removal, or change
of condition unwanted toward desired conditions. This is what has made by the
Prophet to the Arabs in the early period of his Prophethood.[24]
In a view to say that, the reading of
the trip (history - sirah) of Muhammad will produce three types of liberation. First, socio-cultural liberation. Before
Muhammad was sent by God, the structure of Arab society is known very feudal
and always gave birth to the phenomenon of paternal oppression. Broadly
speaking, they are divided into two opposite classes; respectable class that
oppresses (sharif / the oppressor) and the slave class and
the poor are oppressed (mustad'afin /
the Oppressed).[25]
Islam reveals to bring the message of
egalitarianism in all areas of life. Islam brought Muhammad no longer know the
polarization of poor-rich, weak-strong, oppressor-oppressed, ruler-ruled, and
so on. No more human differences based on color, race, tribe, or nation. What
distinguishes them is not the things that are physical, but the value of faith
and piety.[26]
The concept of liberation that was
initiated 14 centuries ago was so revolutionary, not only for the Arabs, but of
humanity as a whole are likely to act racist and discriminating against others.
This concept is very relevant lifted back into the context of the life of the
cutting edge is facing a humanitarian crisis that originated and arrogance
racial, ethnic, and cultural. That is, the religion we eliminate poverty,
ignorance, and injustice, not vice versa.[27]
Second, economic
justice. Since lowered, the Koran very stressed equality and justice for all,
not for a group of people. He was very opposed to stacking and turnover
treasure on the rich, while the poor are always oppressed structural and
systemic. For this purpose, the Qur'an also recommends the haves spend most of
his wealth to the poor. For those who are oppressed, God not only has advocated
against all forms of oppression and occupation, but also promises them victory.
In our country, justice is still a luxurious goods, especially for the most
vulnerable-oppressed. Justice only belong to the haves. It is very felt when we
see that development policy is always detrimental to the underprivileged.[28]
Overall description presented above
indicates substantially in the midst of the hustle and bustle of the various
theories, paradigms and approaches of Islamic economics. One idea is a common
thread in the attempt to integrate theory Maqasid
al-Shariah[29]
is a fundamental theory that originated from and is constructed by Muslim
jurists as a perspective in seeing the development performance Islamic
economics. If the theory maqasid
al-Shari'ah Indonesian translated into substantive can also be interpreted
as prophetic teachings for humankind happiness.
5. Formulating
Strategies and Searching For New Model
Movement and Islamic economic thought
toward social change to achieve economic well-being / happiness in Islam, in
reality, including in Indonesia is very prominent use of base jumping
ideological thought-theological / scriptural text immediately thought to bring
socio-economic change in an instant. This way of thinking can be understood
from the diagram below:
The impact of this way of thinking is in
addition to the reactive less effective and efficient nor solutive in
responding people economic issues that arise. Therefore, so that Muslims can
respond creatively to the various problems facing the development of Islamic
economics today include the challenge ASEAN Economic Community (AEC) is
necessary and it is time to consider how the Prophetic Social Sciences
Transformative-Humanistic visionary.
The idea of prophetic social science focusing
on the view that the social sciences (economics Islam) does not just stop at
the attempt to explain reality (empirical) socioeconomic. However, moving
further by transforming towards the ideals of public happiness. Three important
values as the basis of departure of Prophetic Social Sciences (economics), that
humanization, liberation and transcendence. Thus, the idea of prophetic social
sciences (economics) rests on three main elements: the humanization,
liberation, and transcendence.[30]
The vision and mission of prophetic social
sciences (economics) is the concept of social transformation.[31]
Formulation concept of social transformation can be translated into four steps:
from 1. theology, transformed into a social philosophy 2., formulation of
social theory, and the design of the agenda 4. social change. By the logic of
thinking like this, it is understood that the movement toward social change in
Islamic might not think to jump from ideological-theological basis immediately
thought to bring social change in an instant.
Therefore it is necessary to have a
reading accuracy of macro and philosophical on the social and economic
realities.[32]
After reading the macro is done, then there should be an attempt to formulate a
theory and a concrete application of the macro readings. In this regard, of
course necessary through empirical research conducted directly. Conscious or
not, social change strategies that are designed by many contemporary Islamic
movements tend to forget the formulation of social theory. Sometimes too
engrossed in a discussion of the theological normative order but forget the
methodological design (strategy),[33]
to the stages of formulation of socio-economic theory and then to the agenda
(action) social change.[34]
To describe Islam as a doctrine regarding
with issues of contemporary humanity, the actualizing concept of Islamic
economics can be mapped in three stages: internalization,
objectification, and externalization.[35]
First, internalization is understanding the
messages in the sacred texts must be internalized into himself/herself. Stages
internalization could not be done without the hard work and smart. High spirit constitutes
the main requirements.
Second, objectification is to see the context of
implementation. Aware context is imperative to get the optimal results. Without
this awareness, there is the possibility of a program or activity or themes
that proclaimed becomes irrelevant.
Objectification included as part of a
strategy actualization of Islam in society. In the context of Islamic
grounding, objectification can be done by looking at the portrait of the
problems of humanity intact.
Third, externalization is the implementation of
the values that have been internalized into the existing context. Without externalization,
lil'alamain rahmatan vision will not
be realized and only in the discourse.
All the steps and stages are briefly
described as follows:
Decline stems from the way the stages of
labor and social sciences (economics) prophetic mentioned above, it is time to
formulate strategies and search for alternative models of development and
empirical application of Islamic economics in Indonesia. In this connection may
be one way that can be considered is that the ethical and theological aspects
of the implementation of goals to achieve happiness need to be integrated with
culture (local wisdom) the local communities where the Islamic economy applied.
The framework is based on a fundamental departure that there are two important
factors that can influence economic behavior in Islam, namely religion and
culture. Even the culture of life (local wisdom) Muslims formed derived from
Islam itself.
Approach and analysis of this culture in
the context of the development of Islamic economics and empirical grounding, in
addition to strengthen the position of the public not to lose its cultural
roots that they have to face the negative impact of free market economy,
including MEA 2015. While on the other hand with understanding the values of local
culture (local wisdom) that the public will be able to speed up the entrance to
the creative synthesis between cultural, religious and business ethos of
society.
The study of the relationship between
morality (ethics) of religion and the spirit of entrepreneurship (business)
actually has been done by social scientists, both within and outside the
country. Max Weber is a social scientist who can be called as one of the
pioneers of this study, followed by studies that are verifying the thesis as well
as expand his discussion.[36]
There are two examples of research
related to the above, the first research
that has been conducted by M. Lutfhi Malik examines the
transformation and the
mobility process of
social and trade economic of Gu-Lakudo people from rural
subsisten economic to trade based commercial economic in Sulawesi Tenggara. The
result of this research has been concluded that sociologically, Gu-Lakudo
people have made geographic and vertical
mobility. Their trade
mobility is driven
by economic ethic
that integrates religious aspect
of life and trade activity. Therefore, for these people, the Islam spiritual
capital is something that is very important as the basis of social capital
formation which produces financial
capital. This matter is constructed
in the context
of the relation between market as economic
institution and mosque as religious institution.[37]
The second
research has been conducted by Megawati Octaviany. This research has done in Nunukan of North Borneo, this research has
found that the success of Muslim Bugis is due to sustained and based on cultural
values and hard work tradition that they inherited from their ancestors. The
approach of this is a historical and cultural approach. And analyzing that
applies is integrating phenomenological and sociology of knowledge. The result
of this research has been revealed that the strength of the economic impact of
Bugis Muslim businessmen to access and participation in politics. Thus, it can
be concluded clearly that the Muslim Bugis migrants majority status
entrepreneur profession. Because they have a role in economic growth, implies
also they have access in the political
field in Nunukan.[38]
Based on the
result of two research afore-mentioned, it is very clear that sociologically and phenomenologically Gu-Lakudo people dan Muslim Bugis in trading mobility
are driven by
economic ethic that
integrates religious aspect of life and trade activity. Therefore, for
those people, the Islam spiritual capital is something that very important as
the basis of social capital formation which produces financial capital. This success is due to sustained and based on cultural values and
hard work tradition that they inherited from their ancestors.
6. Concluding
Remarks
As concluding of description, discussion
and analysis of this paper, it should be noted some issues related to Shariah economic
development in Indonesia, especially in
facing Asean Economic Community in 2015 next year, as follow:
1.That
the Islamic economic system based tread on maqasid al-Shari'ah substantively
contain prophetic teachings humanistic economic system of happiness. To realize
this happiness economic system needs to be formulated methodological strategic
steps with full wisdom into account the dynamics and the development of
community life.
2.One
of the strategies that may be considered and taken to the development of
Islamic economics with local knowledge-based society. Approach and analysis of
this culture in the context of the development of Islamic economics and
empirical grounding, in addition to strengthen the position of the public not
to lose its cultural roots that they have to face the negative impact of free
market economy, including MEA 2015. While on the other hand with the creative
synthesis between cultural, religious and entrepreneurial ethos of society,
appear twisted and passion of economic activity in the life of society to
realize happiness.
3.
That is still need further data and valid research which verify whether the
migration / emigration to the Shariah system that plagued conventional banks
today, is part of the increase in public awareness of the implementation of
shari'ah, or even the phenomenon is a form of "capitalization of
shari'ah" which is based on economic motives that subject to market
interest.
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· This paper presenting in
Seminar Internasional Forum
Kajian Ekonomi Syari’ah Universitas Islam Negeri Alauddin Makassar
“Pengembangan Ekonomi Islam Perspektif
Maqashid Asy-Syari’ah Menyambut Äsean Economic Community 2015” Saturday,
November, 29, 2014 at Gedung Serba Guna Training Centre University Hotel
Universitas Islam Negeri Alauddin Makassar.
· Director
and Reseacher of The Center For Islamic Studies Universitas Islam
Indonesia, The Lecturer of The Faculty
of Islamic Studies Universitas Islam
Indonesia Yogyakarta.
[1] Vedi R. Hadiz (Ed.),
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[2] Mohamad Fadhilah
Zein,” Ekonomi Syariah Jelang MEA 2015” (Opini) Republika, 4 November 2014, p. 6.
[3] Ibid
[4] Ibid
[5] Abdurrahman Wahid, Islamku
Islam Anda
Islam Kita: Agama Masyarakat Negara Demokrasi (
Jakarta: The Wahid Institute, 2006), p.161-162,
207 dan 209.
[6] Ahmad bin
Muhammad az- Zarqa, Syarh al-Qawa’id
al-Fiqhiyyah ( Damaskus: Dar al-Qalam, 1989), p. 309.
[7] Jalaluddin
as-Suyuti, al-Asybah wa an-Naza-ir fi
al-Furu’ ( Beirut: Dar al-Fikr, t.t.), p. 83, Ibn Nujaim, al-Asybah wa an-Naza-ir ala Mazhabi Abi Hanifah, an-Nu’man (Beirut:
Dar al-Kutub al-Ilmiyyah, 1993), p. 23.
[8] Abdurrahman Wahid, Islamku, p. 207.
[9] Ibid, p. 209.
[10] Mohamad Fadhilah Zein,”
Ekonomi Syariah, p. 6.
[11] Sri Palupi, “Menantikan Sang Pemenang” (opini) Kompas,
22 Oktober 2014
[12] Ibid
[13] John
Perkins, Confessions of an Economic Hit
Man (San Francisco: Berrett – Koehler Publishers, Inc. 2004),
p.221-225, Sri
Palupi,
“Menantikan,
[14]John Helliwell,
Richard Layard and Jeffrey Sachs, (eds.). World
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Network, 2013), p. 8-37, John F.
Helliwell & Shun Wang, World
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Explanations and Distribution, Sri
Palupi,
“Menantikan,
[15] Sri
Palupi,
“Menantikan,
[16] Ibid.
[17]
Jamaluddin Athiyah, Nahwa Taf’il Maqasid
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[18]Masdar Hilmy, Islam Profetik, p. 245
[19] Zuly Qodir, Gerakan Sosial Islam: Manifesto Kaum Beriman
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[20] Masdar Hilmy, Islam Profetik, p. 247-248
[21] Parsudi Suparlan,
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Jakarta: Yayasan Obor Indonesia, 1995), p. x
[22] Zuly Qodir, Gerakan Sosial, p. 279-280
[23]Masdar Hilmy, Islam Profetik, p. 248
[24] Ibid,
[25] Ibid, p. 248-249
[26] Zuly Qodir, Gerakan Sosial,
p. 279-280
[27] Masdar Hilmy, Islam Profetik, p. 249
[28] Translation
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[31] Translation
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[33] Kuntowijoyo, Paradigma Islam, p. 64-65.
[34]Kuntowijoyo, “Budaya
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[35]Kuntowijoyo, Paradigma Islam, p. 64-65.
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