Islam as the only ad-Deen which Allah Ta'ala ridloi and choose to mankind since the era of Prophet Adam As and perfected the apostolic era Muhammed was intended to regulate the order of human life to survive better in this world and the hereafter. As a system of Allaah-covering Islamic aqidah, morality and the laws of shari'ah is godlike contains various rules of life.
Among the majesty of the Islamic system is the economic system that we often call with Shariah economy. If economic instruments are implemented Shariah, hence some crucial economic problems can be anticipated that posed no economic or financial crisis, as is currently happening.
Some Islamic economic instruments such as zakat and systems dinar and dirham currencies that have proven capable of overcoming the various economic and financial turbulence, as has been evidenced in the heyday of Islamic history when the institution of Islamic leadership (Khilafah) is still standing.
ZAKAT
Zakat as one of the pillars (pillars) of Islam is a strategic instrument of the Islamic economic system which can give large contributions to the handling problems of poverty and other social problems, because in the view of Islam is zakat "poor rights stored in the wealth of the rich '.
As a liability, then the minimum obligation of zakat is a Muslim property, which according to DR. Didin Hafidhuddin "Zakat is the limit of parsimony a Muslim."
By DR. Yusuf Al-Qardhawi, zakat is a system that has never been on a religion other than Islam are also in the human rules. Zakat system includes financial, economic, social, political, moral and religious as well. Zakat is the financial and economic system because it is a property tax is determined. As a social system for trying to save people from the employed several weaknesses. As the political system since the origin of the state that manage the collection and distribution. As a moral system because it aims to cleanse the soul from stinginess of the rich as well as the soul hasud and envy those who do not have. As a religious system because it is fulfilled one of the highest pillar of faith and worship in the drawing nearer to Allah Ta'ala.
Zakat not only narrowly understood that only accomplished once a year in the month Ramadan momentum through the payment of tithe, but the scope is very broad charity. In addition to tithe, a Muslim who has entered the category of 'muzzaki' whose wealth has reached 'nishab' (the minimum amount that must be met before issuing a charity that is worth 85 grams of gold) and must be paid every year, are also required to pay the obligatory zakat maal (wealth zakat ) which according to DR. Yusuf Al-Qardhawi include: Zakat cattle, gold and silver Zakah / Zakat money; Zakat wealth of trade; Zakat agriculture; Zakah honey and animal production; Zakat minerals and marine products; Zakat plant investment, building, etc.; Zakat and professional search ; and Zakat stocks and bonds.
Technically, collecting and distributing zakat will be very effective if done by an agency that has the authorization of force and power in a government. Part of the competent government institutions to do the collection of Zakat Zakat Agency. This is as described Allah Ta'ala in His word in Surat At-Taubah (9) Paragraph 103:
"Take alms from their wealth, with the charity that you cleanse and purify them and mendo'alah for them. Verily ye and pray that (a) peace of soul to them. And Allah is Hearing, Knowing. "
History records, that the issue of public welfare is the main focus of concern from leaders of Islam. How big concern for the Islamic leaders to issue such assertiveness shown by Abu Bakr ra Shiddiq as seen from its commitment through a speech shortly after the inauguration as the first Caliph After the death of Prophet Muhammed, which he said:
"....... The weakest among you I think the strongest until I take and restore their rights, the strongest among you I thought until I restore the rights of the weakest of the weak from the hand .... ... ".
Commitment and assertiveness Shiddiq Abu Bakr ra is then visible through the implementation of the program in handling one of the zakat, and he took an assertive stance toward the party among the Muslims who are still reluctant to pay the poor-due obligations. These policies consistently and then forwarded by the caliphs estapeta afterwards.
In the implementation of Islamic system of government, management of zakat was not only able to minimize the level of poverty, even to be able to eliminate the poverty level in social and civic life. Because the charity, social status which was originally a citizen is a party entitled to receive zakat (mustahik), changed its status to a party who is obliged to pay the obligatory charity (muzzaki), which concerned citizens has shifted from the poor to become rich.
Monumental history of the Islamic leadership Daulat Umayyad Caliphate era was when Umar ibn Abdul Aziz (717-720 AD) lead-which although brief, during the 2.5 years (30 months) has proven that the welfare of society equitably really materialized.
This is described in the book "Umar bin Abdul Aziz Perombak Government Faces of Islam", written Imaduddin Kholil Mantiq published by Pustaka, Solo (1992) at 142-144 pages:
"In the era of security felt by every citizen wherever they are in the area of sovereignty Islamiyah. Almost all citizens to become rich. When it no longer found in the poor who are eligible to receive zakat and shadaqah. This situation makes the rich people to solve difficult problems, obligations that must be accomplished. Equitable prosperity will be reflected by Yahya bin Said's speech, Zakat from the Caliph for the African region, he said: 'I was sent the Caliph Umar bin Abdul Aziz to manage the charity in Africa. Having collected all, I'm confused who do I seek. There, no one is indigent and who would accept the distribution of alms giving. That's because Omar has made people rich. And finally I was wearing rose-due to redeem the slaves, free them and combine them with other Muslims'.
Problems of poverty that is increasingly out of control, actually located on the size disparity (disparity) of wealth between rich and poor. In the implementation of zakat, the question of the proper distribution target in accordance with the parties entitled to receive them in accordance with the established Al-Quran will be able to make a significant contribution to efforts mendokrak welfare of society, especially people who are still entangled with the bondage of poverty treasure.
In view of Islam, zakat target is very important, so there are hadith that explains that in order to determine the goals of zakat as though Allah was not willing when the Prophet himself who set them so that Allah Ta'ala 60th paragraph down in the Quran Surat At-Taubah , which is mentioned eight targets (asnaf) for the distribution of zakat are:
(1) The indigent: a person very miserable life, do not have the wealth and power to fulfill their livelihoods;
(2) The poor: people who are not quite in a state of living and shortages.
Based on the report which by Bukhari Hadith Muslim, "People are not poor people who scrounge around to bite or two of bribes were given rice, beans one or two dates, but the poor are those whose lives are not sufficient then given alms, and they do not go to beg the people. "
With regard to the poor and underprivileged groups, DR. Yusuf Al-Qardhawi explain a few things:
* Poor poor which Zakat must be given sufficient until he can eliminate kefakirannya. For those who can work should be provided equipment and jobs. As for who could no longer work (the elderly, physically disabled), should be a lifetime disantuni the Zakat;
* Thus it is clear that the purpose of zakat is not giving the poor one or two dirhams, but is intended to provide a decent standard of living. Feasible as a human being seated as the Caliph of Allah Ta'ala on earth, and worthy as a Muslim who has entered into the religion of justice and kindness, which had entered into an option from among the human race;
* The minimum life for a person is able to meet a decent meal and a drink for himself and his family, as well as clothes for winter and summer, also includes housing and other basic necessities for themselves and their dependents.
(3) The Board zakah (Amil Zakat): are those who carry out all activities of charity affairs, where Allah SWT to provide wages for people in the Zakat in return. The inclusion of Amil as ashnaf shows that zakat in Islam is not a task that is only given to a person individually, but the task becomes even jama'a duty of the state.
(4) converts: there is hope pagans who converted to Islam and people who are new to Islam whose faith is weak.
(5) freeing a slave: to release also includes Muslims who are taken prisoner by the infidels.
(6) People who owe (gharimin): ie people who owe it to benefit itself (such as for family living, the sick, build the house, etc.). Including the affected people so that his property was destroyed. Also people who owe to benefit others, such as to maintain the unity of the Muslims paid their debts with the charity, although he could afford it.
(7) For the purposes sabilillah (in the way of Allah): that is, for purposes of defense of Islam and the Muslims. Among mufasirin Fisabilillah there who think that it covers also the general interests such as establishing schools, hospitals and others.
(8) People who are traveling (ibn sabil) the journey is not meant for the sinners and tribulations he experienced in his journey.
Zakat implementing a professional, transparent and accountable will be implications for the smooth rotation of the economy, because with the potential to mobilize people from the zakat fund is no longer just spinning property among the parties who have wealth, but also distributed fairly. Distribution of Zakat is the right target can also provide access to productive for poor people.
On this side we can see that how beautiful Islam is very concerned with social issues.
DINAR CURRENCY SYSTEM AND Dirham
The second instrument is very strategic in the economy is a system of Islamic dinar and dirham currency. This is considering that the monetary system in Islam is based on gold and silver. Implementation of the trading system using gold and silver in the currency dinar (Gold dinar) and dirhams in the Caliphate of Islam have proved unmanageable inflation.
Inflation was actually a true economic kemudlaratan to be suppressed, because with inflation means there has been a significant phenomenon of increasing poverty communities. Thus, the implementation of the dinar and dirham currencies broadly, will go to reduce the rate of inflation during the economic system continues to overshadow many countries due to the application of conventional economic system (capitalism) that use paper money (fiat money) is out of control. Thus decreasing the rate of inflation as the positive impact of the application of gold dinars, is really a community effort to remove the shackles of poverty.
Therefore, if a country wants economic stability achieved, jitunya solution is to "turn of the use of the financial system of paper money into gold coins." We believe that in line with the return of the glory of Islam and its people for the second time, the application of re-dinar and dirham are also a necessity, because the application will create kemashlahatan dinars and economic justice.
If we see, apparently with the implementation of dinar and dirham currencies will get some advantages, both micro and macro economics, among others:
* Gold dinar has high stability whose value does not fluctuate so that if dikomparasi with other currency will not depreciate even continue to appreciate. History has proven that at the time of Prophet Mohammad, the price of a chicken worth one dirham, which using the same money (one dirham is currently equivalent to three grams of silver), a chicken can still we bought. This proves that the gold (dinar) and silver (dirhams) is an extraordinary currency (anti-inflation). Thus, by the apostolic period, followed by Muhammad-Rashideen Khulafaur and the caliph after his government in the management of the very rare economic recession.
* Gold dinar is a currency-based commodities (commodity money), because of the balance between the intrinsic value of the nominal value contained in the gold dinar. Even the intrinsic value of the gold dinar is the guarantee and protection in case of unexpected external situations.
* Application of dinar and dirham will be inevitable from the effort to make money as a commodity. The current global economic crisis happened because of them not fully difungsikannya money as they should as a medium of exchange, but had shifted to a traded commodity, so it is profitable for speculators on the various virtual transactions in the money market. Conditions will be favorable to the party that has a lot of funds to control the money market, so there was a nation's dependence on unstable politically and economically in terms of countries that have the power. Politically, the application of gold dinar in a country's financial system will memandirikan a country that no longer depends on the dominance of foreign countries. Since the implementation of the economic system by using the gold dinar financial means to apply an economic system based on justice (fairness), to which justice factor is not owned by any system other than the Islamic system.
* Unlike a paper currency which is very easy to counterfeit, it can eliminate the use of gold dinar counterfeiting efforts of certain parties.
No occurrence of a very wide gulf between the rich and the poor with revenues distributed through zakat management and implementation of appropriate target currency dinar and dirham will make a balance between the financial sector with the real sector, because the amount of money in circulation as much as the value of goods and services in the economy, so the development of the financial sector will not run itself, without relating to the real sector. This will have implications on economic growth as well as the creation of community economic stability.
In an Islamic economy, the financial sector always follows the real sector growth. This is the difference of economic concepts in Islam with the capitalistic concept of conventional economics, which in its economic capital, the separation between the financial sector with the real sector is a necessity. The implications of the separation, then the world economy is very vulnerable to the crisis broke down. This is due to economic actors do not use the money for the benefit of the real sector, but for the sake of currency speculation alone. Due to speculation, the amount of money in circulation is not balanced with the amount of goods on the real sector.
With the implementation of Shariah economic system, then we will be spared from gharar (speculation); maisyir or usury, so that the blessings of Allah SWT would be felt together, as Allah Almighty warned in the Qur'an Surah Al A'raf paragraph 96:
"If the people of the towns if Believers and cautious, surely We will bestow to them the blessings of heaven and earth, but they belied (the verses of Us), then We seized them because of his actions."
In the face of various disasters (libel) right now, especially facing a global economic crisis continues to worsen konstelasinya likely, several verbal warnings from a saint, Muhammed would have us think together:
First a warning: History Hadith Ibn Majah, al-Bazar; Al-Hakim, Al-Bayhaqi and Abu Nu'aim: "O people muhajirin, there are five things I seek refuge with Allah so that you do not experience it:
* It is not indecency (adultery) appears on a people until they do it overtly, but they will be overwritten various disease outbreaks (tha'un) and starvation that has never happened to the people before them;
* It is not a people who reduce the quantities and scales, but they will be overwritten 'as-sinin' (famine, drought), difficulty in getting food, and bad (attitude zhalim) ruling against them;
* It is not a people reluctant to spend zakat from their wealth, but will be prevented rain from the sky, if only it were not for animals, would not rain down upon them;
* It is not a violation of the promise of Allah and His Messenger, but Allah made them controlled by the enemies who are not among them, then their enemies will take the property they own;
* And as long as their leaders do not apply the law of Allah, and picking out what Allah revealed in His Book of Allah, Allah will make of al-ba's (bala disasters, violence and noise) occurred in their midst. "
Second Warning: This hadeeth of Ibn History Najar (In the Book 'Muntakhob Kanzu'l-Ummal):
"It's not the wrath of Allah against a people, but will Abner prices, the collapse of the market (where high inflation rates, while consumer purchasing power is low) and will be more kemungkaran many different forms, and more great-fraud fraud in law made by the authorities . So as a result of such conditions, rich people are no longer fulfilled the obligation tithe; the authorities no longer have self-esteem (because of the loss of a sense of shame) and those indigent (poor) is no longer fulfill his duties prayer. "
Therefore, there is no other way to get out of life issues including the current global economic crisis is to return to the implementation of Islamic system in the various fields of life. Nothing else except the glory of Allah Ta'ala is only with his handsomeness is above the altitude, above the Throne of His majesty. He was the one who knows the weaknesses and problems of His servants. With mercy, Allah Ta'ala has chosen Islam as the only system to guide human life to be spared.
Terminating this paper, an expression of 'Umar ibn Kaththab ra presumably we need to see the joint, where he once said: "Previously we were the most despised, and we glorified Allah and Islam. Suppose we seek glory by something other than what he glorified Allah, surely Allah will humiliate us. "
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