1. Islam as a divine religion is the most advanced religion is guaranteed by God's perfection, as confirmed Allah in surah Al-Maidah (5): 3. On the other hand, Allah SWT has ensured completeness of the content of the Qur'an as a guide to mankind who believe in their role as a vicegerent of God on earth. This is confirmed in his word Allah Surah Al-An'am (6): 38, ما فرطنا في الكتاب من شيء ثم الى ربهم يحشرون
3. History also notes that many prominent Muslim economist and victorious life in each era, such as Tusi, Al-Farabi, Abu Yusuf, Ibn Taymiyyah, Al-Maqrizi, Shah Wali Allah, Ibn Khaldun and others. Even the latter (Ibn Khaldun) recognized by David Jean Boulakia as follows: "Ibn Khaldun discovered a great number of fundamental economic Notions a few centuries before their official births. He discovered the virtues and the necessity of a division of labor before (Adam) Smith and the principle of labor before Ricardo. He elaborated a theory of population before Malthus and INSISTED on the role of the state in the economy before Keynes. The economist who rediscovered Mechanisms that he had already found are too many to be named. "'. . . although Ibn Khaldun is the forerunner of many economist, he is an accident of history and has no consequence on the evolution of economic thought. "
According to Khurshid Ahmad, known as the father of Islamic Economics, there are four stages in the development of the discourse of Islamic economic thought, namely:
1. First Stages, started when some scholars, who have no formal training in economics, but have an understanding of the issues of socio-economics of the time, trying to solve the problem of interest. They argue that bank interest is forbidden and the Muslims had to abandon any connection with conventional banking. They invited the economists and bankers to assist each other to form financial institutions based on Islamic principles and not on interest. Prominent in this approach is the belief that interest rates are so firm and filing illegitimate alternatives.
This period begins approximately apada mid 1930s and had peak progress at the end of the 1950s and early 1960s. At that time Pakistan was established on the local Islamic banks operating ayang not in flower. Meanwhile in Egypt well established financial institution that operates not in the interest in the early decades of the 1960s. Financial institution is named Mit Ghomir Local Saving located in the Nile Delta, Egypt.
This stage is still premature and trial and error so that the impact is still very limited. Nonetheless this stage has opened the door wide for further developments.
2. The second stage began in the 1960s decade. At this stage the Muslim economists who are generally educated and trained at leading universities in the United States and Europe began to try to develop certain aspects of the Islamic monetary system. They conduct an economic analysis of the prohibition of riba (interest) and propose alternatives that are not interest-based banking. A series of international conferences and seminars on Islamic economics and finance held several times to invite experts, scholars, economists both Muslims and non-Muslims. The first international conference on Islamic economics held in Makkah al-Mukarromah in 1976, followed later by an international conference on Islam and the New International Economic Order in London in 1977. After it held two seminars on Monetary and Fiscal Economics of Islam in Makkah in 1978 and in Islamabad in 1981. Then followed again by a conference on Islamic Banking and Strategy economic cooperation held in Baden-Baden, Germany in 1982 which followed the Second International Conference on Islamic Economics in Islamabad in 1983.
Dozens of books and monographs have been published since the conference and held a successful seminar provides an overview of the lighter on Islamic Economics both in theory and practice. According to Khurshid Ahmad, the most significant contribution apart from the results of the conference and the seminar is a report issued by the Council of Islamic Ideology of Pakistan on the elimination of riba from the economy. This report not only describes the laws that have been confirmed bank interest haram by ijma 'of the scholars of today, but also provides guidance on how to eliminate riba from the economy.
At this second stage there are names renowned economist Muslims throughout the Islamic world among other things Prof. Dr.. Khurshid Ahmad, who has been named as the father of Islamic economics, Dr. M. Umer Chapra, Dr.. M. A. Mannan, Dr. Omar Zubair, Dr. Ahmad An-Najjar, Dr.. M. Nejatullah Siddiqi, Dr. Fahim Khan, Dr. Munawar Iqbal, Dr. Muhammad Ariff, Dr. Anas Zarqa and others. Muslim economists that they are educated in the West but to understand all that Islam as an integral way of life and have a comprehensive system of its own economy and if implemented properly will be able to bring Muslims to a commanding position in the eyes of the world.
3. The third stage is marked by concrete efforts to develop banking and financial institutions, non-usury in both the private sector and the government sector. This stage is a concrete synergies between intellectual and material effort of economists, experts, bankers, entrepreneurs and wealthy Muslims who are committed to the development of Islamic economics. At this stage already established Islamic banks and investment institutions based non-usury with a clear concept and understanding of the more established economies. Islamic Bank was first established Islamic Development Bank (IDB) in 1975 in Jeddah, Saudi Arabia. Bank Islam is kerjasa cooperation between Islamic countries belonging to the Organization of the Islamic Conference (OIC). Not long afterwards followed by Dubai Islamic Bank. After that a lot of Islamic banks have sprung up in the majority of Muslim countries, including Indonesia.
4. The fourth stage is characterized by the development of a more integrative approach and sophisticated to build a whole theory and practice of Islamic economics, especially financial and banking institutions into community economic indicators.
Three Basic Principles Concerning economic system according to Islamic Sharia
1. Tawhid, this principle reflects that the ruler and the sole owner of this universe is Allah SWT.
2. Khilafah, presented the man is the vicegerent or deputy of God on this earth endowed with a set of mental and spiritual potential and completeness of the material resources that can be used to live in order to spread the mission of his life.
3. 'It is, is an integral part of the Islamic objectives (maqasid al-Sharia). Consequence of the Khilafah and 'is demanding that all the resources that a mandate from God to be used to reflect the purpose sharia; fulfillment of needs (needs
fullfillment), appreciated source of income (recpectable source of earnings), income distribution and welfare equal (equitable distribution of income and wealth) as well as the stability and growth (growth and stability).
Four Characteristics / Nature of Islamic System
- Unity (unity)
- Balance (equilibrium)
- Freedom (free will)
- Responsibility (responsibility)
Islamic economics in Indonesia known since the founding of Bank Muamalat Indonesia in 1991. Furthermore sharia-based economy in Indonesia is beginning to show an encouraging development. Basically, as the country's Muslim majority, has become an obligation for Indonesian Muslims to implement Islamic economics as evidence of obedience and submission to Allah and the Apostle. The application of Sharia law is not just limited to banks only, but has spread to the insurance business, multilevel marketing businesses, cooperatives and even to the capital markets.
Economic system of Islam is universal meaning that can be used by anyone not confined to Muslims alone, in any field, and is not limited by time or age making it suitable to be applied in any condition as long as it adhered to the framework or reference to Islamic norms. Al-Quran and Al-Hadith is a complete legal framework to regulate all aspects of life of the Ummah, especially in economics, among others:
Islam is designed as a mercy to all mankind, to make life more prosperous and worth, not poor and not suffer (Surat al-Anbiya ': 107).
- A treasure is God's message, to obtain and use must be in accordance with the teachings of Islam (QQ Al-Anfal: 28).
- Prohibition of unlawful conduct business (QSAl-Baqarah: 273-281).
- Prohibition of harming another person (QSAsy-Syuara: 183).
- Testimony in mu'amalah (QSAl-Baqarah: 282-283), etc.
It has been proved by the economic and monetary crisis that hit Indonesia and Asia some time ago that the system that we have adopted and be proud of so far, especially in the banking sector would not be able to cope with and overcome the existing conditions, even impressed current system with no the divine values which underlie the banking operations and other financial institutions as the cause of growth and development "robbers tie" that has destroyed the economic foundations of Indonesia itself. In contrast to the world of Islamic banking and financial institutions are in operation hinged on the Islamic Sharia, the economic and monetary crisis that occurred a positive moment in which to demonstrate and provide evidence of a real and clear to the world of banking especially that which is based on Sharia Islamic Bank remains can live and thrive in unfavorable economic conditions.
With the above evidence, it is time for the country's rulers, Islamic scholars and Muslim intellectuals Indonesia to open your eyes and change the way that there is that Sharia Banking System is a suitable alternative to the banking world is grown in Indonesia today. But the unfortunate developments in Indonesian Sharia Banking impressed slower and less manageable seriously, as evidenced by the data obtained from the BI Surabaya by March 2000 the number of existing Conventional BPR in East Java reached 427 while the Syariah BPR reached 6 (1.4 %), where 5 of them relatively healthy and less healthy 1.
Underdevelopment of Islamic Economic System, especially in Indonesia Sharia Banking lies in Muslims themselves. There are many Muslims in Indonesia who do not understand Islam or the economy will not run as it should, many of them are so afraid to be poor, whereas in Surah Al-Baqarah: 268 says: "Satan promises (to frighten) you with poverty and tells you to do evil (miser), while Allah promises you forgiveness from Him and bounty. And Allah is All-Area (His gifts), Knowing ".
If Indonesia's economy has been based on Islamic norms will certainly not be found or poverty and economic decline in the standard of living beings such as is the case today.
