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Rabu, 30 September 2026

ISLAMIC ETIQUETTE IN TRADE

Farming and trading have long gone hand in hand; the very purpose of farming is often to sell the produce. Islam attaches great importance to the practice of buying and selling. It even elevates the status of merchants, making this profession the first to be honored with the obligation of paying zakat (alms). Historically, it was merchants—driven by economic necessity to travel across the globe—who played a pivotal role in spreading Islam, including to the Nusantara region.

Trading—buying and then selling—or entrepreneurship—creating something and then selling it—is a noble profession that facilitates the arrival of God’s (Allah SWT) provision. A hadith states: "Nine out of ten doors to livelihood are found in trade." Our Prophet, Muhammad (PBUH), was himself a true merchant. Historical records indicate that he began his business career at the age of twelve. He was known as an honest, friendly, and successful merchant, earning the titles Al-Shiddiq (The Truthful) and Al-Amin (The Trustworthy).

Prophets, Messengers, and Companions are Traded

Working to earn a living through trade, farming, or animal husbandry was never considered beneath the dignity of the Prophets and Companions, nor did it diminish the quality of their tawakkul (reliance on God). Even after becoming Caliph, Abu Bakr would go to the market every morning carrying garments to sell. When Umar and Ubaidah bin Jarrah encountered him, they asked, "How can you engage in trade while serving as the leader of the Muslims?" Abu Bakr replied, "How else am I to support my family?" This was despite the fact that, like Umar, he was entitled to a share from the Baitul Mal (public treasury).

During the time of Prophet Muhammad, women were permitted to participate actively in the economy. Khadijah (the Prophet's wife) and Qailah Umm Bani Ahmar are examples of successful businesswomen. There was also Asy-Syifa, a woman entrusted by Caliph Umar with the role of managing the market in Medina.

We have frequently heard the stories detailing the arduous journeys undertaken by the Prophets and Messengers to spread the faith revealed to them. We have known these accounts since childhood, and they continue to be retold in various sermons and religious observances. Their struggle was truly immense; the challenges they faced were far beyond those encountered by the average person—they were truly formidable.

Like ordinary human beings, Prophets and Messengers required food, clothing, and shelter. They did not simply receive these necessities in the same way they received divine revelation; they had to work to obtain them, just as other people do. A Hadith states: "God never appointed a Prophet who did not tend sheep or goats."

Beyond providing for themselves, Prophets and Messengers also had to support their families, necessitating work. Conveying revelation, upholding God's religion, and tending to the community did not require them to abandon their economic lives.

Throughout history, Prophets worked like ordinary people to sustain themselves. Surah Al-Furqan, verse 20, reads: "And We did not send before you, [O Muhammad], any of the messengers except that they ate food and walked in the markets." The marketplace is a place where people of diverse characters gather.

The Prophets engaged in actual work and trade. Prophet Moses (Musa) worked for Prophet Jethro (Syuaib); Prophet David (Daud) was a craftsman who made armor; Prophet Joseph (Yusuf) served as a royal advisor and warehouse overseer; Prophet Zechariah (Zakaria) was a carpenter; and Prophet Enoch (Idris) was a tailor.

Prophet Abraham (Ibrahim) produced earthenware for household use, while Prophet Moses was a master builder who designed and oversaw the construction of monumental structures in Egypt. Similarly, before being appointed as a prophet at the age of 30, Jesus (Isa) is often depicted in Christian art as a shepherd tending to goats; there are also accounts suggesting he worked as a carpenter.

The Prophets worked because they refused to exploit their status or rely on their communities for their livelihood. The Messengers engaged in various trades, utilizing manual skills and other abilities. "No food is better for a person to consume than that which is earned through the work of their own hands; indeed, the Prophet of Allah, David (Dawud), ate from the work of his own hands" (Hadith). Prophet David earned his living through manual labor as a blacksmith; he crafted items such as suits of armor and sold them in the market to support himself and his family. Prophet Solomon (Sulaiman) was the first person to create gold-plated ornaments.

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The Evolution of Islamic Economic practice and thought



Broadly speaking, the evolution unfolded as follows. First, the era of Prophet Muhammad (PBUH) and the Rightly Guided Caliphs (7th century CE). During this period, fundamental principles of the Islamic economy—such as justice in wealth distribution and the prohibition of riba (interest)—were established and practiced, and the implementation of zakat (obligatory almsgiving) began.

Second, the Islamic Golden Age (8th to 13th centuries CE). Economic thought flourished alongside the advancement of Islamic civilization. Many Muslim scholars—such as Abu Yusuf, Al-Mawardi, and Ibn Khaldun—wrote extensively on economics and public administration. Under the Abbasid Caliphate, the Islamic economy expanded rapidly, with Baghdad serving as a major intellectual and economic hub. Prominent Muslim scholars like Al-Ghazali and Ibn Khaldun contributed significantly to economic discourse.

Classical scholars in the Muslim world made valuable contributions to Islamic thought regarding issues such as production, consumption, income, wealth, property, taxation, and land ownership. Among them were (along with their years of death): Abu Yusuf (798), Muhammad bin al-Hasan (805), Al-Mawardi (1058), Ibn Hazm (1064), Al-Sarakhsi (1090), Al-Tusi (1093), Al-Ghazali (1111), and Al-Dimashqi (805). 1175), Ibn Rushd (1187), Ibn Taymiyyah (1328), Ibn al-Ukhuwwah (1329), Ibn al-Qayyim (1350), Sayyid Ali Hamadani (1384), Al-Shatibi (1388), Ibn Khaldun (1406), Al-Maqrizi (1442), Dawwani (1501), Muhammad Aurangzeb Alamgir (1707).



Three, the Period of Decline (14th to 19th centuries CE). The development of Islamic economic thought stagnated due to the dominance of colonialism and the influence of Western economics.

Four, the Modern Resurgence (20th century to the present). Islamic economic thought began to revive with the emergence of Islamic banks and Sharia-compliant financial institutions. Academics and practitioners began developing more systematic and structured Islamic economic theories.

As a discipline, Islamic economics can be traced back to the first wave—which was more general in nature—in the early 19th century. Then came the second wave, entering the 20th century; for instance, the 1970s saw a surge in practices rejecting riba (usury). This second wave was characterized by scholarly developments that were more detailed, technical, and operational.

Some key events include:

1963 - Establishment of the first Islamic bank, Mit Ghamr Savings Bank, founded in Egypt by Ahmad El-Naggar. This marked the beginning of the modern Sharia banking system.

1969 - Formation of the Organization of Islamic Cooperation (OIC) to strengthen solidarity and economic cooperation among Muslim nations.

1975 - Establishment of the Islamic Development Bank. This bank was established to support economic and social development in OIC member countries in accordance with Sharia principles.

1976 - International Conference on Islamic Economics in Mecca.

1980s - The beginning of rapid growth for Sharia banking in Indonesia and globally, continuing to the present day.

 

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Prohibitions on trading in Islam

One, Don't sell haram goods. Selling haram goods is clearly not permitted in Islam, and the Prophet never did that either. Therefore, ...