Buku "Ekonomi Pancasila dan EKonomi Syariah"

Syahyuti. 2024. Kesejajaran dan inklusifitas EKONOMI KERAKYATAN, EKONOMI PANCASILA, dan EKONOMI SYARIAH: sebuah catatan pengantar (draft 29 Agust 2024)

https://drive.google.com/file/d/1JOGyPdiVLXga2rC6hoq52djRlbp6yA6r/view?usp=sharing

Kata Pengantar

Ada tiga istilah yang satu sama lain berdekatan, namun adakalanya juga saling dipertukarkan. Ketiganya itu adalah “Ekonomi Kerakyatan”, “Ekonomi Pancasila”, dan “Ekonomi Syariah”. Semuanya berasal dari ilmuwan Indonesia, sebagai upaya mencari bentuk konsep ekonomi alternatif yang dirasa lebih sesuai di Indonesia, dan sebagai bentuk kritik terhadap teori-teori ekonomi dari Barat. Ketiga sistem ekonomi ini cukup ramai di lingkungan akademis, dengan perhatian yang pasang surut. Meskipun Ekonomi Syariah atau Ekonomi Islam tentu saja praktek yang lebih tua, dan mestinya ilmunya juga lebih dahulu (abad ke 7 masa Medinah); namun dirkursus keilmuannya di Indonesia lebih terlambat (ramai tahun 1980 an), sedangkan Ekonomi Kerakyatan mulainya tahun 1930, dan Ekonomi Pancasila sekitar 1965.

Buku ini ditulis dengan sangat ringkas dan dengan bahasa sederhana. Lebih sebagai catatan sementara, dalam perjalanan awal pencarian Saya pribadi terhadap objek ini. Pada hakekatnya ini baru mapping awal saja dari beberapa konsep yang jarang mau kita “dudukkan” dengan serius. Baru memetakan batasan konsep nya, historik diskursus nya, dan sedikit refleksi dan catatan. Belum ada analisa mendalam disini.

Ya, ini pencarian kecil dari belantara. Selama ini, Saya 30 tahun bergelut pada bidang yang lebih aplikatif, misalnya agraria, kelembagaan pertanian, organisasi petani, dan penyuluhan pertanian. Maka ini hanya semacam “catatan” saja sejak dua tahun terakhir ini menjadi civitas dalam Kelompok Riset “Pengembangan Ekonomi Pancasila, Ekonomi Syariah, dan Tata Kelola Korporasi” Badan Riset dan Inovasi Nasional (BRIN).

Ini hanya catatan kerja saja, dari pada berserakan, dan hanya dikonsumsi sendiri. Jadi, jelas ini masih sangat dangkal. Buku ini semata adalah ajakan. Yuk kita eksplor lebih jauh objek ini !

Jelas, (draft) buku ini masih sangat banyak kekurangannya. Saya mengajak Bapa, Ibu dan Rekan untuk ikut meramaikan objek ini, dan menyumbang pemikiran briliant nya untuk Indonesia yang lebih baik.

Bogor, 29 Agustus 2024

Penulis

 

SYAHYUTI

https://linktr.ee/yutisyahyuti

 

 

Daftar Isi

Kata Pengantar dari Penulis

Bab 1. Pendahuluan

·       Latar belakang dan tujuan

·       Metode Penulisan

·       Isi buku

 

Bab 2. Kronologis dan Komparasi Diskursus “Ekonomi Kerakyatan” dan “Ekonomi Pancasila”

·       Ikhtiar Melahirkan Konsep (dan Teori) Ekonomi Baru

·       Kesejajaran Ekonomi Kerakyatan dengan Ekonomi Pancasila  -

·       Ekonomi Kerakyatan: dari rakyat, oleh rakyat, untuk rakyat

·       Ekonomi Kerakyatan sebagai tandingan neoliberalisme

·       “Ekonomi kerakyatan” dan “People Economy”

·       Ekonomi Pancasila: “mengekonomikan” nilai-nilai Pancasila

·       Ekonomi Pancasila sebagai Sistem Ekonomi

·       Ekonomi Pancasila menurut Emil Salim vs Mubyarto

·       Ekonomi Pancasila Sebagai Ilmu Ekonomi Kelembagaan

·       Indikator Ekonomi Pancasila

·       Kesejajaran Ekonomi Pancasila dengan Konsep Keagrariaan Tanah Ulayat

Bab 3. Kesejajaran Ekonomi Pancasila dan Ekonomi Syariah

·       EP dan ES:  sama-sama memuat komponen sosial, moral, manusia, dan ketuhanan

·       Sukarno, Islam dan Pancasila

·       Kesamaan dan perbedaan Ekonomi Pancasila dan Ekonomi Syariah

·       Kesejajaran Ekonomi Syariah dan Ekonomi Kerakyatan

Bab 4. Ekonomi Syariah Inklusif: milik semua agama

·       Mana istilah yang dipakai: “Ekonomi Islam” atau kah “Ekonomi Syariah”?

·       Konsep dan Prinsip Ekonomi Syariah

·       Kesejajaran Konsep Berkonomi dalam agama Islam, Kristen, Hindu dan Budha

·       Kesejajaran Ekonomi Islam dan Ekonomi Kristen

·       Persamaan dan Perbedaan Konsep Ekonomi Kristen Katolik dengan Protestan

·       Berekonomi dalam Agama Hindu

·       Berkonomi dalam agama Budha

·       Agama Hindu: Nabi Nuh sebagai nabi umat Hindu (?)

·       Agama Budha: apakah Sidharta Gautama adalah Nabi Zulkifli?

·       Perkembangan Bank Islam di Dunia

·       Mengapa non muslim tertarik menggunakan Bank Islam?

·       Riba Dilarang Semua Agama

·       Lembaga keuangan Syariah di Indonesia Juga Dimanfaatkan non Muslim

·       Ekonomi Islam Sangat Berlawanan dengan Ekonomi Kapitalis

·       Perkembangan Praktek dan Ilmu Ekonomi Islam

Bab 5. Refleksi dan Catatan ke Depan

·       Satu, Masih Perlu Pematangan Konsep Dan Teori

·       Dua, Aktor Dan Struktur Ekonomi nya bagaimana?

·       Tiga, Perlu sosialisasi dan mainstreaming melalui pengajaran yang terstruktur

·       Empat, Pengembangan Riset nya

·       Lima, terkait Kebutuhan Regulasi dan Program

·        

Daftar Pustaka

Biodata Penulis

*****

 

Section 2.2. Prophets are Farmers

(Draft of the book: " Farming and Trading According to Islam". Islamic Agricultural Socio-Economic Book Series. Draft I – April 2020. By: SYAHYUTI)

We already know the story of the prophets developing religion. However, how the prophets run their economic life is rarely published. Prophets like ordinary people also need food, clothing and shelter. He didn't just get it. The Prophets had to work to earn their livelihood. He must work like a human too. In addition to themselves, the Prophets also had to support their families.

Al-Hadisth: "Allah subhanahu wa ta'ala never raised a Prophet who never shepherded sheep or goats". Yes, the Prophets raised livestock. Raising livestock is farming. The Prophets lived in a society that relied on agriculture and trade.

The Prophets also farmed like us. What they plant does not immediately bear fruit. There is effort, there is seriousness, and there is a risk of failure as well. So, even though the Prophets have been burdened with conveying revelations, establishing Allah's religion and taking care of the people; does not automatically have to leave his economic life.

Likewise, working while preaching and developing religion is a lifestyle that many preachers do who incorporate Islam into Indonesia. They are traders as well as preachers and religious teachers. This is also what the “Wali Songo” do. They are not only economic for profit, but oriented da'wah. Running the economy correctly and profitably was also one of the materials taught to the people at that time.

The Prophet Farmed for His Life

Historically, the Prophets worked like ordinary humans to support themselves. In Surah Al Furqan verse 20 it reads: "We did not send messengers before you (Muhammad) but that they actually ate food and walked in the markets". The market is a gathering place for people with various characters. From the best to the worst can be found there. So, the prophets of Allah's messengers in carrying out their economic activities associate and interact with all types of human beings, good and bad, without selection.

They were not reclusive spiritual figures living within the ivory tower. The Prophets worked and traded in real terms. Prophet Musa alaihisallam worked for Prophet Shuaib, Prophet Daud alaihisallam as a craftsman to make armor, Prophet Yusuf alaihisallam as a warehouse supervisor, while Prophet Zakaria alaihi sallam, for example, became a carpenter, and Prophet Idris alaihisallam sewed clothes.

Prophet Ibrahim alaihisallam was actually able to make statues like his father, but focused on producing pottery for household needs. Meanwhile, Prophet Musa alaihisallam was a builder who designed and led several projects for the construction of monumental buildings in Egypt. Due to a sedentary life, Prophet Musa often switched professions to support himself. Likewise with Prophet Isa alaihisallam who was appointed a prophet at the age of 30 years and died at a young age 3 years later. In Christian paintings he is depicted herding goats. There are also those who say that Prophet Isa became a carpenter.

The Prophets worked because they did not want to rely on their lives for their people. Various jobs that the Prophet did, relying on hand skills and others. Hadith: "There is no food that is better for a person to eat, except - which is obtained - from the work of his hands. And verily, the Prophet of Allah, Dawud, ate from the work of his hands." Prophet Dawud alaihisallam made a living from the work of his own hands as a blacksmith. He makes armor and other things, then sells them to the market to support himself and his family from the sales.

One day the Prophet Sulaiman asked Allah subhanahu wa ta'ala to show a servant who was more grateful than himself. Allah then sent Jibril to teach Sulaiman how to plate jewelry with gold, and he made it on an ax and then sold it. Thus, the first human to make decorations with gold gilding was Prophet Sulaiman alaihisallam.

When He was young, Muhammad shalallahu alaihi wassalam (SAW) was a very active worker. He sells his services as a goat herder belonging to someone else. Prophet Muhammad kept goats very productively. He also sold Khadijah's merchandise to Sham, and got a share of the results. The Quraysh were known to be good at trading. In winter they go to Yemen, and in summer to Sham (Syria). They are not lazy people. Abdullah, for example, the father of the prophet Muhammad, fell ill and died on his way home from business from Syria. Muhammad SAW at the age of 12 years has begun to follow in the footsteps of his people, who were invited by his uncle Abu Talib, to join a trading group to the country of Syria.

When the Prophet Muhammad was 25 years old, Abu Talib managed to get a job from Khadijah, the richest business woman in Mecca at that time. Khadijah offered four camels a salary. For the first time our Prophet led a trading caravan along the main trade route of Yemen – Sham. The business was a huge success and reaped profits that no previous trade missions had been able to achieve. So, in essence our Prophet was a hard worker.

After being appointed as a prophet, Muhammad SAW milked his own goat's milk, pierced his clothes and sewed his sandals himself. The prophet's entrepreneurial ability was nurtured from an early age by becoming a shepherd. He grazed the goats of the Quraysh when he was very young to lighten his uncle's burden. He wants to earn and be independent, not sitting idle just playing. Prophet Muhammad as a trader has four tips for successful business, namely siddiq (true), amanah (trustworthy), fatonah (intelligent, clever, understanding management and business strategy), and tabligh (communication skills and convincing relations or buyers).

Prophet Muhammad SAW and his companions were people who liked to work. Apart from working for his people, he repairs and sews his own sandals, patchs his own clothes, expresses his own goat's milk, and serves his family. The Prophet sometimes helped clean the house to help his wife. They have set an example and a noble example in balancing the interests of seeking and spreading knowledge and earning a living. The Prophets worked to support the continuity of da'wah. Working to earn a living by trading, farming and raising livestock is not considered to degrade their dignity and does not reduce the quality of their trust.

Islamic scholars are also classified as people who work diligently and are economically tenacious, but they are also persistent and tough in studying and spreading religion. Abu Bakr when he became caliph every morning went to the market carrying several pieces of clothing to sell. When he met with Umar and Ubaidah bin Jarrah, he was asked: "How do you trade while you are the leader of the Muslims?". Abu Bakr said: "Where do I support my family?". Like Umar, Abu Bakr even though he also got a share of the baitul mal.

The Prophet's family also worked. Fatimah Azzahra, the daughter of the Muhammad, once ran out of grain while her children were sick and needed to eat. She went to a shop owner and got a job pounding wheat to make bread and eat with his son. She also worked at her house, making bread, from pounding wheat to baking it. Zainab works as a tanner. Asma bint Abu Bakr helps her husband feed the horses, and carries water to the garden on foot for about five kilometers.

Islam places a high value on some jobs that are sometimes undervalued by humans, such as herding goats which are usually neglected. Rasulullah SAW said: "Allah did not send a prophet but he was herding goats". When the companions heard these words, they then asked: "And you, O Messenger of Allah? The Prophet replied: Yes! I also herd goats for a few carats, belong to the people of Mecca." (Narrated by Bukhari). Muhammad as the messenger of Allah and the seal of all the Prophets, also herds goats. He shepherded with wages belonging to some of the residents of Mecca. The lesson is that greatness is actually owned by people who like to work, not by people who like to spend time and are unemployed.

Prophet Musa alaihisallam worked as a laborer for a very old man. He worked as a laborer for eight years as a condition for marrying one of his daughters. Prophet Musa was judged by the old man as a good worker and a commendable worker. So the assumption of the old woman's daughter was true, where one of them said: "Hey, father! Take that worker, because the best person you take as a worker must be a strong and reliable person." (Quran surah al-Qashash: 26).

Ibn Abbas narrated that the Prophet Dawud alaihisallam worked as a blacksmith to make armor. Prophet Adam worked as a farmer, Noah as a carpenter, Idris as a clerk, while Moses as a goat herder.

For this reason, every Muslim must prepare himself to make a living. Muslims must be strong economically. In fact, the Prophet also worked and had a source of income. Prophet Muhammad SAW in one of his hadiths said: "No one eats a single food that is better, but he eats on his own effort, and Prophet David alaihisallam eats from the results of his own work." (Hadith Bukhari).

 

*******

What is "Islamic Agricultural Economics" ?

Before we discuss “Islamic food economy”, we will start by describing “Islamic Agricultural Economics”. In this context, food is positioned as part of agriculture. At present, there is a tendency to shift the view into the food and medicine group.

We have known “Islamic Economics” for a long time, but have not understood much of “Islamic Agricultural Economics”. On the google search engine there are no results for "Islam Agricultural Economy".

Islamic agricultural logic is not like ordinary economic logic. One onion bulb is planted, the result is 10 onion bulbs. A pair of sheep are kept, in a few years it could be 10 tails. This is clearly the infinite intervention and blessing of the Life-Giving God. How many thousand pots of vegetables can be produced from a hectare of onion plants, for example. How many mouths and stomachs enjoy it. It's really incalculable. It's impossible to count the delicious taste of vegetables with their delicious aroma.

So, don't look at the harvest from the income alone. One onion into ten onions can be considered a loss if, for example, the price of onions in the market drops again. However, when viewed from the benefits and pleasures he feels, no farmer actually loses. So, farming really is sowing seeds, sowing virtue, doing charity, reaping rewards. Not just investing money for money.

“So ……… Islamic Agricultural Economics is not just planting money, and harvesting money.....”

If farming is understood as growing money for money, then we forget to take into account the damage done. Excessive use of pesticides so as to kill plant fertilizing worms does not count as a loss. Inorganic fertilizers harden the soil, destroying soil biology. Conventional farming analysis does not include this damage. Harvest yields are also only seen as yields, not products.

Islamic agriculture does not destroy nature. Islamic agriculture protects nature. Islam rahmatan lil alamin, farming in Islam revives, not destroys.

Every day people talk about food, there are also many discussions about the economy, there are also many religious studies. However, no expert has yet tried to put it together: “Islamic-food-economy”. Many people discuss food when they talk about agriculture. However, no one has dared to say that what he discussed is classified as a “food economy”.

Meanwhile, daily, although various approaches have been taken, starting from the concept of food security, food sovereignty (farmers' sovereignty over food), self-sufficiency, and others; but the food problem is not over yet. The United Nations reports that there are more than 800 million people in the world suffering from hunger, and 120 million of them are experiencing acute hunger. When compared with the world's population of 7.7 billion people, the number of people who are hungry is more than 10 percent. Ironically, there are 1.3 trillion tons of food wasted in the world every year, or equal to one third of the total world food production. Who wastes the most food (food waste and food loss)? The order from the worst is Saudi Arabia, Indonesia, the US, and the United Arab Emirates. SubhanAllah.

This means that the agricultural economics that we have applied is not able to solve the world's food problems. There are many mistakes in this science, for example the attitude that looks down on food as an industrial product. Food is just simply as “production”; not a gift from God that should be highly appreciated. By appreciating the food means we also appreciate the one who produces it. In other words, it is time for us to use the guidelines from Allah in managing agriculture and food.

Ilmu ekonomi pertanian diturunkan dari ilmu ekonomi, dengan mengganti objeknya menjadi barang-barang produk pertanian. Apakah memadai bangun ilmu dengan paradigma dan pendekatan seperti ini diturunkan lagi menjadi “Ilmu Ekonomi Pangan”? Di sisi lain, ekonomi pertanian berbicara tentang barang primer, namun diturunkan dari ilmu yang dibangun dari objek benda sekunder dan tersier (barang manufaktur) ?

Karena itu, pangan pokok mesti keluar dari mekanisme pasar. Setidaknya ada empat alasannya. Satu, manusia memiliki naluri dan moral dasar untuk menolong hidup sesamanya. Orang akan mati jika tidak makan. Maka, pada kelompok masyarakat apapun, pada agama manapun, di desa dan kota, di masyarakat tradisional; kita suka berbagi makanan dan bahan makanan. Sampai di dunia modern ini pun kita masih senang berbagi makanan. Ada pesta-pesta di kota besar dengan makanan berlimpah, gratis. Kita juga senang membayar teman dan tamu.

Masyarakat tradisional tidak pernah menjual makanan sesamanya. Pada masyarakat peramu dan pemburu, bahan pangan biasa dikumpulkan pada satu tempat lalu dikonsumsi bersama-sama. Mereka membuat lumbung pangan komunitas. Kebiasaan ini terus dipelihara oleh masyarakat  sekarang. Kita adakan  arisan, selamatan, dan pesta sebagai mekanisme berbagi makanan.

Agricultural economics is derived from economics, by changing its objects into agricultural products. Is it sufficient to build science with a paradigm and approach like this to be reduced to "Food Economics"? On the other hand, agricultural economics talks about primary goods, but is derived from the science that is built from secondary and tertiary objects (manufactured goods) ?

Therefore, staple food must leave the market mechanism. There are at least four reasons. ONE, humans have basic instincts and morals to help each other's life. People will die if they don't eat. So, in any community group, in any religion, in villages and cities, in traditional societies; we love to share food and groceries. Even in this modern world, we still love to share food. There are parties in the big city with plenty of food, free of charge. We also love paying friends and guests.

Traditional societies never sell food to each other. In gathering and hunting societies, food is usually collected in one place and then consumed together. They make community food barns. This habit continues to be maintained by today's society. We hold social gatherings, celebrations, and parties as a mechanism for sharing food.

TWO, food is always produced from the soil, directly or indirectly. Because actually a piece of land is never really owned by anyone, where we only have the right to cultivate it; then something that is born from not his is certainly also not his in full. There is a social element there. There is a social element to each of these crops.

THREE, religion teaches us not to make staple food as an economic good with a market mechanism. So many suggestions and teachings to entertain guests. Islam commands us to over-produce vegetables so we can share them, and so on.

FOURTH, the added value that is removed from the soil is multiplied from the effort that has been devoted to a human being. A seed is thrown on the ground, and five years later it bears much fruit. Where was the human effort in it? That is, this is almost entirely a blessing from the land, from nature, yes from Allah. "And He has spread the earth for His creatures, in which there are fruits and date palms with mayang petals" (Ar-Rahman: 10-11).

*******