Buku (draft) "SOSIAL EKONOMI PERTANIAN ISLAM"

Judul: SOSIAL EKONOMI PERTANIAN ISLAM: Teori, Urgensi, dan Prakteknya di Dunia 

Oleh: DR. Ir. SYAHYUTI, MSi.

Pengantar dari Penulis

Alasan penulisan buku ini "simple". Saya 30 tahun lebih (sejak 1992) bekerja sebagai peneliti di kantor Penelitian Sosial Ekonomi Pertanian,  disambung tiga tahun di BRIN yang ikut mengawal riset Ekonomi Kerakyatan, Ekonomi Pancasila dan Ekonomi Syariah. Lalu, Saya Islam, dan Saya peneliti yang salah satu tugasnya menulis. Maka, tertulislah buku sederhana ini: “sosial ekonomi pertanian Islam”.

Ya, misi utamanya adalah mengajak dan menggugah kesadaran dan kepedulian kaum akademis, sekaligus menyampaikan data dan informasi meskipun masih kasar, bahwa betapa dunia telah bergerak serius untuk mengembangan Sosek Pertanian yang sesuai syariah. Buktinya adalah pembelajaran di kampus-kampus (baik berbasis agama maupun umum), pemerintah, pemberdayaan oleh NGO internasional dan lokal, lembaga riset, jurnal-jurnal, serta event-event ilmiah (seminar, simposium),.

Pertanian dalam Islam bukan sekadar aktivitas ekonomi, melainkan juga bagian dari ibadah yang sarat dengan nilai-nilai ketuhanan, keadilan, tanggung jawab sosial, dan keberlanjutan. Buku berjudul "SOSIAL EKONOMI PERTANIAN ISLAM: Teori, Urgensi, dan Prakteknya di Dunia" ini hadir untuk menjawab tantangan zaman di mana sektor pertanian global menghadapi krisis ekologi, ketimpangan distribusi sumber daya, dan degradasi nilai-nilai kemanusiaan. Melalui perspektif Islam, buku ini menawarkan solusi yang holistik—mengintegrasikan prinsip syariah dengan praktik pertanian modern untuk mewujudkan ketahanan pangan yang berkeadilan.

Di tengah dominasi sistem pertanian industrial yang cenderung eksploitatif, Islam menawarkan paradigma alternatif. Islam memberikan panduan untuk bertani karena didasari sebagai amanah Illahi, dijalankan dengan segala prinsip syariah, dan bertujuan untuk keadilan sosial ekonomi dan keberlanjutan ekologis:

Buku ini dirancang untuk semua pihak. Bagi akademisi ditawarkan berbagai konsep baru dan kerangka teoritis. Bagi praktisi diharapkan memberikan contoh konkret aktivitas dan gerakan pertanian Islam di berbagai negara, sedangkan bagi pemerintah dan lembaga keuangan akan menjadi rujukan kebijakan dan pembiayaan syariah sektor pertanian.

Cara pandang dalam buku ini adalah: Satu, Melalui ilmu yang berkembang selama ini. Jadi, mengkounter, lalu menunjukkan apa kelemahannya, dan bagaimana Islam mampu memperbaikinya, plus bukti faktual yang sudah ada selama ini. Jadi, bukan diawali dengan konsep-konsep Islami. Karena kita tidak mulai dari nol. Dua, dengan mengkomparasi dengan ilmu yang sudah ada. Diawali dengan teori dan praktek saat ini dan apa bahayanya. Baru kemudian masuk ‘penyempurnaan’ dari Islam. Jadi di buku ini Saya melakukan dekontruksi keilmuan sosek pertanian, lalu merekonstruksi, dan terakhir mengkonklusi nya.

Ilmu sosial ekonomi pertanian Saya fahami – dengan menelaah buku-buku serta mata kuliah di kampus-kampus dalam dan luar negeri - sebagai objek yang dibentuk setidaknya oleh enam ilmu dasar yakni ekonomi (pertanian), sosiologi, antropologi, manajemen, komunikasi, dan politik.  

Buku ini utamanya tentang konsep. Bagi Saya, konsep lebih penting dibanding teori. Konsep di atas nya teori. Tidak ada teori tanpa konsep. Konsep lah yang menjadi elemen penting sebuah ilmu, bukan teori. Teori adalah hubungan antara dua atau lebih konsep.

Beberapa konsep sesungguhnya sudah “Islami” yang disusun di atas ruh nilai-nilai kebenaran dan fitrah Illahi yang berifat universal misalnya reforma agraria, Good Agricultural Practice (GAP), pertanian organik, Animal Wealth, koperasi, food soveregnty, family farming, dan Fair Trade (sebagai antites Free Trade). Namun, di buku ini Saya ‘lengkapi’ dengan nilai-nilai dan etika Islami utamanya berupa peran manusia sebagai khalifah. keadilan (adl), tanggung jawab, dan menjaga lingkungan. Ada 16 konsep baru yang Saya konstruksi disini sebagai langkah awal pengglobalan nya di dunia akademis dan praktisi ke depan (diurai pada bab VI.)

Buku ini diharapkan menjadi ‘pemantik diskusi’ dan aksi kolektif untuk membangun sistem pertanian yang tidak hanya produktif, tetapi juga berkeadilan dan berkah sesuai panduan Islam. Berkah di dunia, berkah di akhirat. Aamiin.

 

 

SYAHYUTI

https://linktr.ee/yutisyahyuti

 

 

DAFTAR ISI

 

Kata Pengantar

Bab I. PENDAHULUAN

·       Latar Belakang

·       Tujuan Penulisan

·       Metode Penulisan

·       Sistematika Buku

Bab II. MASALAH DAN AKAR MASALAH PERTANIAN

2.1. Masalah pertanian dunia: pangan, pertanian, petani

2.2. Akar Masalah: konsep dan pendekatan

·       Ekonomi vs Ekonomi Pertanian

·       Ekonomi Pertanian versus Agribisnis

·       Ilmu Ekonomi Pertanian vs Manajemen Agribisnis (MMA)

2.3. Baik Buruknya Agribisnis

·       Akar penyebabnya

·       Teori-teori Anti Mainstream yang Diabaikan

Bab III. PEMBELAJARAN SOSIAL EKONOMI PERTANIAN DI INDONESIA

3.1. Ragam fakultas, jurusan, dan kurikulum

3.2. Buku-buku ajar yang digunakan

3.3. Penelitian dan Jurnal Sosial Ekonomi Pertanian

Bab IV. KONSEP DAN PRINSIP SOSIAL EKONOMI PERTANIAN ISLAM

4.1. Perlunya Menyusun Konsep Sosial Ekonomi Pertanian Islam

4.2. Sosek Islam sebagai sebuah Ilmu

4.3. Socio economy" vs "Socioeconomic" vs "Social Economy”

4.4. Merumuskan Konsep “Sosial Ekonomi Pertanian Islam”

4.5. Prinsip Sosial Ekonomi Pertanian Islam

·       Keadilan

·       Keberlanjutan

·       Tanggung jawab sosial

4.6. Mengapa Pendekatan Pertanian Islam Lebih Baik?

Bab V. GERAKAN PERTANIAN ISLAM GLOBAL

5.1. Ilmu: Timur sebagai Cahaya

5.2. Gerakan Global: di negara Islam dan Non-Islam

·       Pendidikan dan Riset

·       Buku dan Jurnal

·       Seminar dan Simposium

·       Organisasi petani dunia dan aksi pemberdayaan

5.3. Gerakan di Indonesia

·       Pendidikan dan Riset

·       Buku dan Jurnal

·       Seminar dan Simposium

·       Organisasi dan aksi-aksi pemberdayaan

Bab VI. MENGISLAMKAN PERTANIAN DUNIA

6.1. Menyempurnakan Arab Agriculture Revolution

6.2. Konsep-Konsep yang “Sudah Islami”

6.3. Konsep-Konsep Baru yang Perlu Diperjuangkan di tingkat Global

1.     Islamic Agrarian Reform

2.     Islamic organic Agriculture

3.     Islamic Agricultural Financing

4.     Islamic agricultural labor system

5.     Islamic Agriculural Gender

6.     Islamic Supply Chain

7.     Islamic Food Security: pangan halal

8.     Islamic Food Economy

9.     Islamic Food System

10.  Islamic agricultural extension

11.  Islamic Food Soverignty

12.  Islamic Cooperative

13.  Islamic Family Farming

14.  Islamic Agricultural Economy

15.  Islamic Agribussines

16.  Islamic Agricultural Socioeconomy

Bab VII. MENGISLAMKAN PERTANIAN INDONESIA

7.1. Niatkan bertani adalah ibadah

7.2. Reforma Agraria Syariah

7.3. Permodalan Pertanian Syariah

7.4. Gadai yang Syariah

7.5. Pendidikan Pertanian melalui Pesantren

7.6. Kampus Pertanian

Bab VIII. STRATEGI DAN LANGKAH-LANGKAH KE DEPAN

8.1. Struktur ilmu Sosek Pertanian Islam

8.2. Kebutuhan untuk Diskursus Konseptual yang Lebih Produktif

8.2. Kelembagaan: aktor dan peran

8.3. Regulasi dan Program

 

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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

Untuk versi BLOG ada disni: SYAHYUTI: Ekonomi Islam - Pancasila - Kerakyatan

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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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