Minggu, 19 Desember 2021

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).

 

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Rabu, 30 Juni 2021

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).

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Selasa, 19 Mei 2020

Buku (draft) BERTANI DAN BERDAGANG SECARA ISLAMI

Syahyuti. 2020. “BERTANI DAN BERDAGANG SECARA ISLAMI”. Seri Buku Sosial Ekonomi Pertanian Islam. Draft I – April 2020. Belum dipublish.

Buku ini mengisi kekosongan yang panjang pada bahan-bahan bacaan berkaitan dengan pertanian dan Islam, khususnya aspek relasi sosial di seputarnya, atau dalam bahasa agama kita sebut “muamalah-nya bertani”. Pula, buku ini memiliki mimpi besar mengawali dan mengenalkan berbagai konsep keilmuan yang kesannya begitu tabu kita diskursuskan selama ini. 

Beratus tahun kita berhenti pada “Ilmu Ekonomi”, “Ekonomi Pertanian”, dan “Ekonomi Islam”. Dunia belum nengenal frasa "Islamic Agricultural Socioeconomics", "Islamic Food Economy", "Islamic land reform", "Islamic agrarian reform", “Islamic Agricultural Sociology”, dan sejenisnya. Ya, kita sudah sangat akrab dengan Sosial Ekonomi Pertanian. Di buku ini lah Saya mengenalkan sesuatu yang mestinya sudah harus kita mulai bentuk, bicarakan, dan viralkan: SOSIAL EKONOMI PERTANIAN ISLAM.

Kita sudah terlalu lama hanya meng-copy paste belaka segala ilmu dari Barat sana. Sudah seharusnya kita menyusun ilmu baru, menjadi PRODUSEN ILMU. Kita pertanian dan kita Islam. Kalau bukan kita siapa lagi !!

DAFTAR ISI

Bab I. Pendahuluan

1.1. “Maksain” menulis

1.2. Materi dan struktur isi buku

1.3. Metode penulisan

Bab II. Islam dan Pertanian

2.1. Allah yang menghidupkan tanaman

2.2. Para Rasul pun bertani

2.3. Sumbangan peradaban Islam pada pertanian dunia

2.4. Adab bertani Islami

2.5. Adab terhadap hewan dan ternak

Bab III. Menjalankan Pertanian: Bertani yang Islami

3.1. Pada awalnya: tanah dan air

3.2. Sewa menyewa tanah pertanian

3.3. Bagi hasil pertanian

3.4. Gadai lahan pertanian

3.5. Upah dan adab terhadap buruh tani

3.6. Zakat hasil pertanian

3.7. “Kearifan Timur Reforma Agraria”

Bab IV. Sosial Ekonomi Pertanian Islam

4.1. Ilmu Ekonomi dan Ekonomi Pertanian

4.2. Menjalankan agribisnis secara syariah

4.3. Pembiayaan usaha pertanian yang syariah

Bab V. Makan dan Minum lah sesuai Islam

5.1. Halal dan haram nya makanan

5.2. Adab Makan dan Minum

5.3. Memasak secara Islami

Bab VI. Adab Berdagang dalam Islam

6.1. Nabi, Rasul dan Sahabat yang berdagang

6.2. Penyebar Islam ke Nusantara adalah pedagang-pedagang ulung

6.3. Etika berdagang Rasul

6.4. Boleh dan tidak boleh dalam berdagang hasil pertanian


Dowload full pdf disini:

https://drive.google.com/file/d/1ccfTyPsf22Q0aKScW_H1flTfdMMhuow_/view

Versi blog disini:

https://sosekpertanianislam.blogspot.com/2020/05/daftar-isi.html

 

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Minggu, 10 Mei 2020

Bio Data PENULIS:

(Draf Buku “BERTANI DAN BERDAGANG SECARA ISLAMI” . Seri Buku Sosial Ekonomi Pertanian Islam.  Draft I – April 2020. Oleh: SYAHYUTI)



Syahyuti, lahir di Padang Pariaman tahun 1967, tepatnya di Desa Sungai Asam, Kecamatan 2 x 11 Enam Lingkung. Sejak tahun 1992 bekerja sebagai peneliti bidang Sosiologi Pertanian pada Pusat Analisis Sosial Ekonomi dan Kebijakan Pertanian (PSE-KP), di Bogor.

Pendidikan sarjana bidang Komunikasi dan Penyuluhan Pertanian diselesaikan di IPB tahun 1991, lalu melanjutkan pendidikan master di bidang Sosiologi Pedesaan juga di IPB dan tamat tahun 2002. Terakhir, gelar doktor bidang Sosiologi diperoleh dari  Universitas Indonesia tahun 2012. Jika dirunut ke belakang, sekolah SD dulu di SDN Sungai Asam, lanjut SMPN Sicincin, dan menyelesaikan SMA di SMAN Lubuk Alung, Kabupaten Padang Pariaman, Sumbar.

Alhamdullillah, saat ini ia telah dikaruniai istri (Indri Wulandari, SP) dan tiga cowok keren: Muhammad Dzikry Aulya Syah, Muhammad Isra Abyan Syah, dan Muhammad Iyaz Lazuardy Syah. Boleh kontak melalui email: yutisyahyuti@gmail.com

BUKU, di antaranya:

2003

Syahyuti. 2003. Bedah Konsep Kelembagaan: strategi pengembangan dan penerapannya dalam penelitian pertanian. Buku Puslitbang Sosek Pertanian, Badan Litbang Pertanian. Bogor. 2003.  123 halaman. ISBN 979-3566-06-X

2005

Nizwar Syafaat; Ketut Kariyasa; Syahyuti; Azhari; M. Maulana. 2005. Pandangan Pusat Analisis Sosial Ekonomi dan Kebijakan Pertanian terhadap kinerja kebijakan subsidi pupuk selama ini dan perbaikannya ke depan. Buku, 34 halaman. PSE-KP, Bogor. 2005. ISBN: 979-3566-45-0.

2005

Benny Rachman; Muchari; Pepi Nursusilawati; Ketut Kariyasa; Adang Agustian; Syahyuti. 2005. Gula Aren di Banten. Buku. Diterbitkan BPTP Banten, Serang. Badan Litbang Pertanian. 83 halaman.

2006

Syahyuti. 2006. 30 Konsep Penting dalam Pembangunan Pedesaan dan Pertanian: Penjelasan Tentang Konsep, Istilah, Teori Dan Inikator Serta Variabel. PT Bina Rena Pariwara, Jakarta. 2006. 262 halaman. ISBN: 979-9056-92-6

2007

H. Triyanto dan Syahyuti. Memodernkan Petani Indonesia: Kajian Konsep Dan Praktek Pembangunan Pertanian. Penerbit CV Bina Rena Pariwara, Jakarta. Tahun 2007. ISBN: 978-979-9056-97-9. 144 halaman.

2012

Syahyuti; Ashari; N.K. Agustin; S. Nuryanti; dan A.M. Arrozi. 2012.  35 tahun berkarya untuk petani: sinopsis penelitian PSE-KP periode 1976-2010. Pusat sosial ekonomi dan kebijakan pertanian, badan litbang pertanian. IAARD Press, 2012. ISBN: 978-979-3566-94-8. 173 halaman. 

2012

Syahyuti. 2012. Islamic Miracle of Working Hard: 101 Motivasi Islami Bekerja Keras. Penerbit Manna dan Salwa, Jakarta. 2011. ISBN: 978-602-98350-2-1.

2012

Syahyuti. 2012. Tangan-tangan yang Dicium Rasul: Nasihat Islami tentang Bekerja Keras. Depok, Pustaka Hira, 2011. ISBN: 978-602-99973-0-9.

2011

Syahyuti. 2011. Gampang-Gampang Susah Mengorganisasikan Petani: Kajian Teori dan Praktek Sosiologi Lembaga dan Organisasi. PT Penerbit IPB Press, 2011. 194 halaman. ISBN: 978-979-493-386-2

2014

Syahyuti. 2014. Empat Puluh Inovasi KelembagaanAdopsi Inovasi  Badan Litbang Pertanian: Catatan perjalanan 40 Tahun Badan Litbang Pertanian. AARD Press, 2014

2014

Syahyuti. 2014. Mau Ini apa Itu? Komparasi Konsep, Teori dan Pendekatan dalam Pembangunan Pertanian dan Pedesaan (125 versus 125). PT Naga Kusuma  media Kreatif (Amplitudo Media Science), Jakarta. Anggota IKAPI No 469/DKI/XI/2013. 978-602-1379-04-2. Xxx+396 halaman.

2015

Syahyuti dkk. 2015. Organisasi Kesejahteraan Petani. Bogor: IPB Press.


2016

Syahyuti dkk 2016. Temuan-Temuan Pokok dan Rekomendasi Kebijakan Pembangunan Pertanian: Hasil-Hasil Penelitian PSEKP tahun 2015.  Jakrta, IAARD Press.

2018

Andi Amran Sulaiman, Agung Hendriadi, Ir. Erizal Jamal, Bambang Pamuji Maha Matahari Eddy Purnomo, Suharyanto, Antarjo Dikin, Sujarwanto, Hermanto, Syahyuti, Suci Wulandari, Sudi Mardianto, Vyta Wahyu Hanifah. 2018 Pelayanan Publik Transparan, Efisien dan Kredibel. Jakarta,  IAARD Press.

2018

Andi Amran Sulaiman, Erizal Jamal, Baran Wirawan, Bambang Budhianto, Bambang Sayaka, Syahyuti, Suci Wulandari, Wiji Astutiningsih. 2018. Benih Unggul Jurus Sukses Swasembada Pangan. Jakarta,  IAARD Press.

2018

Andi Amran Sulaiman, Syahyuti, Benny Rachman, Hermanto, MP Wahyudi Syamsir Torang, Suci Wulandari.  2018. Transformasi Bantuan Pangan. Jakarta,  IAARD Press.

2018

Syahyuti. 2018. Harapan dari Tanah Objek Reforma Agraria (TORA) untuk Perluasan Lahan Pertanian dan Kesejahteraan Petani.  Dalam Tahlim Sudaryanto dkk. 2018.  Eds. Buku Bunga Rampai "Ragam pemikiran menjawab isu aktual pertanian". Jakarta,  IAARD Press.

2018

Andi Amran Sulaiman, Sam Herodian, Agung Hendriadi, Erizal Jamal, Abi Prabowo, Agung Prabowo, Lilik Tri Mulyantara, Uning Budiharti, Syahyuti, Hoerudin.  2018. Revolusi Mekanisasi Pertanian Indonesia. Jakarta,  IAARD Press.

2018

Andi Amran Sulaiman, Erizal Jamal, Syahyuti, I Ketut Kariyasa, Suci Wulandari, Syamsir Torang, Hoerudin, Farid Bahar, Sam Herodian, Gardjita Budi, Baran Wirawan. 2018. Menyangga Pangan Jakarta. Jakarta,  IAARD Press.

2018

Andi Amran Sulaiman, Syahyuti, Sumaryanto, Ismeth Inounu, Sri Kuntarsih, Sumarmi, Siswoyo. 2018. Asuransi Pengayom Petani. Jakarta,  IAARD Press.

2018

Andi Amran Sulaiman, Pantjar Simatupang, Irsal Las, Erizal Jamal, Hermanto, I Ketut Kariyasa, Syahyuti, Sumaryanto, Suwandi, Kasdi Subagyono.2018. Sukses Swasembada: Indonesia Menjadi Lumbung Pangan Dunia 20145. Jakarta,  IAARD Press.


JURNAL ilmiah, di antaranya:

1995.Keterasingan sosial dan eksploitasi terhadap buruh nelayan. Majalah Forum Agro Ekonomi Vol 12 No 1 Tahun 1995.

1995.Pendekatan kelompok dalam pelaksanaan program pembangunan pertanian di pedesaan: suatu tinjauan kelembagaan. Majalah Forum Agro Ekonomi Vo. 12 no. 1 tahun 1995.

1996.Pengaruh Perkembangan Teknologi terhadap Perubahan Interaksi Sosial Masyarakat Nelayan. Majalah Forum Agro Ekonomi Vol 14 No. 2 tahun 1996.

1998.Beberapa karakteristik dan perilaku pedagang pemasaran komoditas hasil-hasil pertanian di Indonesia. Majalah Forum Agro Ekonomi Vol 16 No. 1 tahun 1998.

1999.Keragaan subsistem tetaniaga ternak peternakan di indonesia: suatu analisa soiologis pelaku pemasaran komoditas peternakan. Majalah warta zoa vol. 8 no. 1 tahun 1999. puslitbang peternakan, bogor.

1999.Penelusuran aspek ekonomi pada pondok pesantren dan peluang pengembangannya. FAE vol 17 no 2 desember 1999.

2001.Pengaruh politik agraria terhadap perubahan pola penguasaan tanah dan struktur pedesaan di Indonesia. Majalah Forum Agro Ekonomi Vol 19 No. 1 Juli 2001.

2002.Ikatan genealogis dan pembentukan struktur agraria: studi kasus pada masyarakat pinggiran hutan di Kec. Palolo, Kab. Donggala, Sulteng. Majalah Jurnal Agro Ekonomi Vol 20 No 1 Mei 2002.

2002.Masalah pertanahan di Indonesia dan implikasinya terhadap tindak lanjut pembaruan agraria. Majalah Forum Agro Ekonomi Vol. 20 No. 2 Desember 2002.

2002.Penelitian kelembagaan dan organisasi pertani di Puslit Sosek Pertanian. Bultein agro ekonomi vol 2 no 4 agustus 2002.

2002.Reforma agraria dan masa depan pertanian. Jurnal Penelitian dan Pengembangan Pertanian Vol. 21 No. 4 tahun 2002.

2003.Peran Strategis Departemen Pertanian terhadap Rforma Agraria di Indonesia dalam Konteks Otonomi Daerah. Majalah Analisis Kebijakan Pertanian (AKP) Vol. 1 no. 4 tahun 2003.

2003.Syahyuti. Alternatif Konsep Kelembagaan Untuk Penajaman Operasionalisasi Dalam Penelitian Sosiologi. Majalah Forum Agro Ekonomi Vol. 21 No. 2 Desember 2003.

2004.Pemerintah, Pasar, dan Komunitas: Tiga Faktor Penting dalam Pengembangan Agribinis di Pedesaan.  Forum Agro Ekonomi vol 22 no.1 tahun 2004.

2004.Syahyuti. Kendala Pelaksanaan Landreform Di Indonesia: Analisis Terhadap Kondisi Dan Perkembangan Berbagai Faktor Prasyarat Pelaksanaan Reforma Agraria. Majalah Forum Penelitian Agro Ekonomi Vol. 22 No. 2 Desember 2004.

2004.Syahyuti. Perbaikan Sistem Bagi Hasil Sebgai Strategi Prospektif Reforma Agraria. Majalah Analisis Kebijakan Petanian Vol 2 No. 2 tahun 2004.

2005.Syahyuti. Pembangunan Pertanian Dengan Pendekatan Komunitas: Kasus Rancangan Program Primatani. Forum Penelitian Agro Ekonomi Vol. 23 No. 2 Des 2005. ISSN: 0216-4361

2006.Syahyuti. Kebijakan Lahan Abadi Untuk Pertanian Sulit Diwujudkan. Majalah Analisis Kebijakan PertanianVol. 4 No. 2 Juni 2006.Pusat analisis Sosial Ekonomi dan Kebijakan Pertanian. ISSN: 1693-2021. 

2006.Syahyuti. Nilai-Nilai Kearifan Pada Konsep Penguasaan Tanah Menurut Hukum Adat Di Indonesia. Majalah Forum Agro Ekonomi Vol. 24 No. 1 Tahun 2006. ISSN: 0216-4361

2006.Syahyuti. Pembaruan Agraria Dan Kebutuhan Lahan Untuk Pembangunan Pertanian: Memadukan Aspek Landreform Dengan Aspek Non Landreform Dalam Kebijakan Pembaruan Agraria. Jurnal Analisis Sosial, AKATIGA Bandung Vol. 11 No. 1 April 2006. ISSN: 1411-0024

2007.Syahyuti. Kebijakan pengembangan GAPOKTAN sebagai kelembagaan ekonomi di pedesaan. Majalah Analisis Kebijakan Pertanian Vol 5 No 1 Maret 2007. ISSN: 1693-2021.  Akreditasi No: 45/AKRED-LIPI/P2MBI/9/2006.

2007.Syahyuti. Penerapan Pendekatan Pemberdayaan Dalam Kegiatan Pembangunan Pertanian: Perbandingan Kegiatan P4K, PIDRA, P4MI, Dan Primatani. Majalah Forum Agro Ekonomi Vol. No. 2 Tahun 2007. ISSN: 0216-4361. Akreditasi: Kep LIPI No 65/Akred-LIPI/P2MBI/12/2006.

2008. Syahyuti. Peran Modal Sosial (Social Capital) dalam Perdagangan Hasil Pertanian. MajalahForum Agro Ekonomi Vol.26 No.01 2008. Akreditasi: Kepala LIPI No. 65/Akred-LIPI/P2MBI/12/2006. ISBN: 0216-4361.

2010.Syahyuti. Lembaga Dan Organisasi Petani Dalam Pengaruh Negara Dan Pasar. Majalah Forum Agro Ekonomi Vl 28 No. 1 Juli 2010. ISSN: 0216-4361. Terakreditasi A No: 170/AU1/P2MBI/08/2009

2011.Syahyuti. Delandreformisasi Sebagai Gejala Anti Landreform di Indonesia: Karakter, Penyebab, dan Upaya untuk Pengendaliannya Majalah Forum Agro Ekonomi Vol 29 No 2 Desember 2011. ISSN: 0216-4361. Terakreditasi A No: 170/AU1/P2MBI/08/2009.

2011.Syahyuti. Paradigma Kedaulatan Pangan dan Keterlibatan Swasta: Ancaman Terhadap Pendekatan Ketahanan Pangan (?). Majalah Analisis Kebijakan Pertanian Vol 9 No. 1 Maret 2011. ISSN: 1693-2021. Terakreditasi B LIPI No: 197/AU1/P2MBI/08/2009.

2012.Syahyuti. Kelemahan Konsep Dan Pendekatan Dalam Pengembangan Organisasi Petani: Analisis Kritis Terhadap Permentan No. 273 Tahun 2007. Majalah Analisis Kebijakan Pertanian Vol 10 No. 2Juni 2012. ISSN: 1693-2021. Terakreditasi B LIPI No: 197/AU1/P2MBI/08/2009.

2012.Syahyuti. Pengorganisasian Secara Personal Dan Gejala Individualisasi Organisasi Sebagai Karakter Utama Pengorganisasian Diri Petani Di Indonesia. Majalah Forum Agro Ekonomi Vol. 30 No.2 Desember 2012. ISSN: 0216-4361.  Terakreditasi No: 444/AU2/P2MBI-LIPI/08/2012.

2013.Syahyuti. Implementasi Agribisnis Kerakyatan Di Kementerian Pertanian.  Warta Penelitian Dan Pengembangan Pertanian. Vol. 35 No. 6 Tahun 2013. ISSN: 0216-4427

2013.Syahyuti. Pemahaman Terhadap Petani Kecil Sebagai Landasan Kebijakan Pembangunan Pertanian. Majalah Forum Agro Ekonomi Vol. 31 No. 1 Juli 2013. ISBN: 0216-4361. Terakreditasi No: 444/AU2/P2MBI-LIPI/08/2012.

2014.Syahyuti. Peran Strategis Penyuluh Swadaya Dalam Paradigma Baru Penyuluhan Pertanian Indonesia.

2015.Syahyuti, Sunarsih, Sri Wahyuni, Wahyuning Kusuma Sejati, Miftahul Azis. 2015. Kedaulatan Pangan sebagai Basis untuk Mewujudkan Ketahanan Pangan Nasional. Forum Penelitian Agro Ekonomi Vol 33 No 2 Desember 2015. No. ISSN 0216-4361. Terakreditasi LIPI No 643/AU3/P2MI-LIPI/07/2015.

2015.Syahyuti. Farm Land Policy in Indonesia for Young Generation. International Seminar on Cultivating the Young Generation of Farmer with Farmland Policy Implications. Mardi, Serdang, Selangor, Malaysia. May 26-28, 2015 http://ap.fftc.agnet.org/ap_db.php?id=437)

2015.Syahyuti. Modernisasi Penyuluhan Pertanian Di Indonesia: Dukungan Undang-Undang Nomor 23 Tahun 2014 terhadap Eksistensi Kelembagaan Penyuluhan Pertanian di Daerah. Jurnal Analisis Kebijakan Pertanian Volume 14 Nomor 2, Desember 2016. ISSN 1693 – 2021 . SSN: 1693-2021Terakreditasi LIPI Sertifikat  Nomor: 672/Akred/P2MI-LIPI/07/2015

2016.Syahyuti. Relevansi Konsep dan Gerakan Pertanian Keluarga (Family Farming) serta Karakteristiknya di Indonesia. Forum Penelitian Agro Ekonomi Vol 34 No 2 Desember 2016. No. ISSN 0216-4361. Terakreditasi LIPI No 643/AU3/P2MI-LIPI/07/2015.

2016

Syahyuti 2016. Kedaulatan pangan sebagai basis untuk mewujudkan ketahanan pangan nasional. Forum Penelitian Agro Ekonomi FAE Vol 33, No 2 (2015)

2018

Syahyuti 2018. Fenomena global akuisisi lahan (land grabbing) dan dampaknya bagi kesejahteraan petani lokal. Forum Penelitian Agro Ekonomi. FAE Vol 36 No 1 tahun 2018.

2018

Sirnawat E, Syahyuti 2016. Evolusi inovasi pembangunan pertanian di badan litbang pertanian: dari transfer teknologi ke sistem inovasi. Forum Penelitian Agro Ekonomi. FAE Vol 36 No 1 tahun 2018.

2019

R. Suryanti, Sumardjo, Syahyuti, P. Tjitropranoto. The business capacity of broiler farmers in the partnership business pattern. Journal of The Indonesian Tropical Animal Agriculture / Faculty of Animal and Agricultural Sciences-Diponegoro University and Indonesian Society of Animal Agriculture. https://doi.org/10.14710/jitaa.44.3.314-322

Leaflet

Peta Pemikiran Lembaga (institution) dan Organisasi (organization)  menurut  Perspektif Sosiologi

BLOG, di antaranya:

 1.       Terminal blog - http://webblogsyahyuti.blogspot.com/

2.       Catatan regulasi seputar pertanian  - http://syahyutiregulasipertanian.blogspot.com/

3.       Serba-Serbi Korporasi Petani - https://syahyutikorporasi.blogspot.com/

4.       Web Pribadi -http://websyahyuti.blogspot.com/

5.       Lembaga dan organsiasi -http://syahyutilembagaorganisasi.blogspot.com

6.       Sosiologi Pedesaan, Pertanian dan Agraria -http://sosiologipedesaan.blogspot.com/

7.       Sama dan Beda, Mitos dan Fakta -http://mitosfaktasyahyuti.blogspot.com/

8.       Sosiologi Pedagang dan Perdagangan -http://pedagangsyahyuti.blogspot.com/

9.       Catatan kecil Sosiologi -http://kuliahsosiologi.blogspot.com/

10.    Definisi, variabel, indikator, dan pengukuran dalam Ilmu Sosial - http://syahyutivariabel.blogspot.com/

11.    Data dan fakta petani - http://syahyutipetani.blogspot.com/

12.    Data dan fakta penyuluhan pertanian -http://syahyutipenyuluhan.blogspot.com/

13.    Bahan-bahan presentasi pribadi - https://www.slideshare.net/syahyuti/

14.    Buku Mau ini Apa Itu -http://mauiniapaitusyahyuti.blogspot.com/

15.    Buku Islamic Miracle of Working Hard -http://syahyutialasan.blogspot.com/

16.    Buku 30 Konsep Pembangunan Pedesaan dan Pertanian - http://konseppedesaanpertanian.blogspot.com/

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