A study of the development of economic thought reveals a pattern that suggests that "Sharia economics" in Indonesia as a discipline is relatively new. This is because Indonesian-language books on the subject are relatively new, despite dozens of similar books having been published. Consequently, many people assume that the practice of Sharia economics is also new in Indonesia. In fact, agrarian communities (primarily in agriculture and fisheries) are already accustomed to practicing it. Sharia economics may seem new in the formal, modern-based economic sector (industry and services in urban areas), but it is actually a classical-traditional practice at the grassroots level.
The practice of agricultural profit-sharing (muzara'ah and mukhabarah) has been practiced for a very long time. Scheltema's (1985; "Sharing the Profit in the Dutch East Indies") identified various common patterns, namely "maro" (half-sharing), "mertelu" (three-sharing), and "mrapat" (four-sharing). Although the prevailing profit-sharing system divides the gross profit (Dutch: deelbouw) rather than the net profit (deelwinning) (Syahyuti, 2004). The government has also long issued Profit-Sharing Laws, namely Law No. 2 of 1960 for agricultural profit-sharing and Law No. 16 of 1964 for fisheries.
In addition to profit-sharing, grassroots communities have also long implemented zakat and waqf, primarily in agricultural businesses. As of June 2017, for example, the area of waqf land in Indonesia was 4.36 million hectares, consisting of 435,768 plots (Report of the Director of Waqf Empowerment, January 4, 2017). Furthermore, cash waqf has also collected IDR 2.9 trillion. Waqf in Indonesia has experienced significant growth in the past five years. The management and utilization of waqf assets is developing rapidly, encompassing the education, social, and economic sectors (Firdaus et al., 2021).
The main issue currently is how to transform waqf into a financing scheme. Until now, waqf land has generally been limited to the use of the "3Ms": mosques, prayer rooms, and cemeteries. Waqf can be in the form of land or money, as well as buildings and objects; and waqf can be permanent or term-based (Listiana et al., 2025). Regulations regarding waqf have been regulated, including Law Number 41 of 2004 concerning Waqf and Government Regulation Number 42 of 2006 for its implementation.
Therefore, the practice of Islamic economics is actually something natural in Indonesia and has long been practiced, particularly in agriculture, fisheries, trading activities, and Islamic socio-economic institutions. We simply need to push it further (a push-the-wave strategy). For example, the Minangkabau ethnic group has implemented Islamic economics (which aligns with the values of the People's Economy and the Pancasila Economy) in its customary regulations and agrarian practices (Syahyuti et al., 2022).
The practice of profit-sharing is also deeply rooted in the fisheries value chain. In general, this traditional Islamic economic practice is certainly born from established Islamic values and serves as a guiding principle in economics. Agriculture and fisheries, which are full of risks, will be more equitable for all stakeholders if profit-sharing is implemented. Furthermore, zakat on agricultural produce and other social zakat (alms), as well as pawning, are also practiced, especially regarding the halal status of food, which is a highly emotional issue for our society.
Regulations for this are also quite adequate. We already have various regulations to support the implementation of Islamic economics in the banking, insurance, capital markets, and halal commodity sectors. Regulations on Islamic Banking, primarily Law No. 21 of 2008 concerning Islamic Banking, Law No. 40 of 2014 concerning Insurance, which accommodates Islamic insurance, and regulations on Capital Markets and Sukuk, namely Law No. 19 of 2008 concerning State Sharia Securities (Sukuk Negara). There is also Law No. 33 of 2014 concerning Halal Product Guarantees, and Government Regulation No. 39 of 2021 concerning the Implementation of Halal Product Assurance. Furthermore, KNEKS has twice developed the Indonesian Sharia Economic Masterplan (MEKSI) with strategic pillars including the halal value chain, finance, economic inclusion, and digital empowerment.
Various incentives and policies needed to further accelerate the development include financial incentives, including tax incentives, financing facilities, and sharia capital market instruments. Non-financial incentives include facilitating training and certification of sharia workforce competencies, strengthening e-commerce and digital platforms for halal product distribution, harmonizing policies across ministries, and collaborating with international institutions. Furthermore, institutional and capacity strengthening of halal audit institutions, sharia financial inclusion in regional banking, and education and research are also needed.
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