Akhir-akhir ini muncul kegelisahan terkait paham “salafi” yang semakin diminati di kalangan warga Muhammadiyah. Penulis sengaja memberi tanda kutip mengingat pada kenyataannya paham salafi tidak satu corak. Namun secara umum, salafi adalah sebuah paham yang berkeyakinan bahwa beragama yang benar adalah yang mengikuti cara beragama 3 generasi awal Islam, yakni sahabat, tabiin dan tabiut tabiin.
Dalam tulisan berjudul Menyikapi Tren Salafisme di Muhammadiyah yang dimuat pwmu.co, Dr. Biyanto Wakil Sekretaris PWM Jawa Timur menyampaikan kegelisahan Dr. Anwar Abbas Ketua PP. Muhammadiyah terkait gejala menguatnya faham salafisme di amal usaha Muhammadiyah. Hal ini terlihat dari pakaian yang berbeda dari umumnya. Yakni bercadar untuk perempuan dan bercelana cingkrang bagi laki-laki.
Menurut beliau, menghadapi gejala tersebut, sebaiknya pimpinan AUM menegaskan aturan berbusana di AUM yang sesuai dengan paham agama Muhammadiyah. Tidak perlu beradu dalil karena tidak akan ada habisnya. Yang terpenting adalah adanya ketegasan dari pimpinan AUM tersebut tentang kode etik berpakaian.
Kritik cukup keras datang dari Nurbani Yusuf Ketua PDM Kota Batu terkait tema yang sama. Dalam tulisannya di ibtimes.id yang berjudul Muhammadiyah Salafi, Persilangan Identitas Baru? Nurbani menyoroti ketidakberdayaan kader dan pimpinan Muhammadiyah dalam menghadapi gempuran ideologi salafi.
Menurutnya, Muhammadiyah terlalu sibuk dengan amal usaha namun lupa pada state of mind (manhaj) mengapa AUM didirikan. Hal ini membuat salafi mempunyai masa depan gemilang di Muhammadiyah. Gejalanya sudah mulai terlihat. Di mana, jamaah Muhammadiyah lebih taat fatwa dari ulama salafi dibanding dengan ulama majelis tarjih.
Infiltrasi Paham Salafi
Sebelum masuk ke tema utama yakni bagaimana cara menangkal faham salafi di persyarikatan, ada beberapa poin yang perlu kita fahami bersama. Dalam rumusan sifat-sifat Muhammadiyah poin 2 dijelaskan bahwa sifat Muhammadiyah adalah memperbanyak kawan dan mengamalkan ukhuwah Islamiyah. Dalam poin 8 disebutkan bahwa Muhammadiyah bisa bekerjasama dengan organisasi Islam manapun dalam rangka menyiarkan dan mengamalkan ajaran Islam.
Tulisan ini tidak bermaksud menyalahi dua poin sifat Muhammadiyah di atas dan merusak ukhuwah Islamiyah antara Muhammadiyah dengan Salafi.
Kita tetap menghargai Salafi sebagai sebuah paham agama. Namun persoalannya adalah saat salafisme melakukan infiltrasi dan mengambil alih Muhammadiyah dari dalam.
Misal, Pimpinan ranting Muhammadiyah mempunyai mesjid yang dibangun oleh jamaah Muhammadiyah. Karena marbotnya berpaham salafi, kajian dan amalan ibadahnya tidak ikut tarjih namun ikut paham Salafi.
Fenomena seperti di atas yang coba kita kritisi, karena justru merusak harmoni internal umat sendiri.
Ketua Umum PP. Muhammadiyah Dr. Haedar Nashir dalam buku Meneguhkan Ideologi Gerakan Muhammadiyah mengatakan: "Jika Muhammadiyah melakukan peneguhan terhadap ideologi gerakan bagi seluruh warga dan sistem organisasinya, maka bukan berarti sedang membangun ketertutupan dan berhadapan dengan pihak lain, lebih-lebih secara konfrontatif.
Namun, Muhammadiyah sedang menata dan mengurus rumah tangganya sendiri agar kokoh dan tidak diganggu siapapun yang membuat gerakannya lemah dan centang perenang. Muhammadiyah selalu menjunjung tinggi ukhuwah dan kerjasama dengan pihak manapun."
Mengapa Paham Salafi Dipermasalahkan?
Sekitar tahun 2005 sampai 2010, Muhammadiyah pernah mengalami konflik yang sama dengan harakah tarbiyah. Hal tersebut membuat PP Muhammadiyah mengeluarkan SK PP Muhammadiyah Nomor 149 tahun 2006 tentang konsolidasi organisasi. Pasca keluarnya SK tersebut anasir tarbiyah mulai menyingkir dari Muhammadiyah.
Hari ini penulis melihat hubungan Muhammadiyah dengan tarbiyah cukup baik seperti halnya dengan NU. Hidayat Nur Wahid diundang ke pengajian PP Muhammadiyah. Harmonisasi antara tarbiyah dan Muhammadiyah justru terjadi saat harakah tarbiyah saling menghormati dan tidak saling menginfiltrasi.
Selanjutnya saat ada yang mencoba mengkritik gejala salafisme di Muhammadiyah. Seringkali pihak yang merasa tersindir tidak menerima. Kemudian mereka mencoba melakukan serangan balik dengan argumen, mengapa salafi dipermasalahkan sementara orang-orang liberal di Muhammadiyah tidak dipersoalkan?
Argumen ini sekilas benar, namun mengandung kecacatan. Kenapa Salafi dipermasalahkan? Jawabannya karena yang mengambil alih mesjid, yang melawan fatwa tarjih (misalnya penolakan hisab wujudul hilal oleh M. Abduh Tuasikal) adalah Salafi.
*Kalau yang melakukan itu orang liberal kita pasti akan melawan mereka juga.
Lagi pula liberalisme ini kalaupun ada di Muhammadiyah namun tidak banyak bisa mempengaruhi akar rumput secara masif dibanding salafisme. Penulis melihat Majelis Tarjih dan Tajdid dalam metode dan fatwanya dapat menengahi dinamika salafisme dan liberalisme dalam Muhammadiyah.
Maka selama ikut fatwa MTT jangan khawatir jadi liberal. Pada kenyataannya justru Paham Salafi banyak yang mendelegitimasi fatwa MTT. Misalnya musik haram mutlak, isbal haram mutlak, cadar sunnah, hisab haram dll. Upaya delegitimasi ini anehnya banyak justru diamini oleh warga Muhammadiyah sendiri.
Langkah-langkah Membentengi Paham Salafi
Lantas apa yang bisa kita lakukan? Tentu hal ini tidak bisa diratapi saja tanpa ada aksi nyata. Penulis menawarkan tiga pendekatan yang bisa dilakukan:
Pendekatan Otoritas
Pendekatan ini sama seperti yang diuraikan oleh Dr. Biyanto sebelumnya, yakni pimpinan Muhammadiyah atau pimpinan AUM harus bersikap tegas terhadap salafi. Kalau masih mau berada di Muhammadiyah ikut aturan Muhammadiyah.
Kalau tidak, silahkan keluar. Pendekatan ini efektif jika pimpinan Muhammadiyah atau AUM tersebut sudah mempunyai infrastruktur dan sumber daya manusia yang mapan. Mengeliminasi seseorang tidak akan mengganggu sistem karena segera ada penggantinya.
Namun bagaimana jika misalnya di salah satu masjid Muhammadiyah yang bisa menjadi marbot full time hanya 2 orang dan mereka semua fahamnya salafi? Lantas mencari penggantinya susah?
Kasus seperti ini harus menjadi otokritik juga bagi kita. Jangan salahkan jika mesjid Muhammadiyah dikuasai Salafi, wong warga Muhammadiyah juga jarang salat di masjid. Begitu kira-kira argumen yang sering penulis dengar. Bagi penulis argumen ini adalah *otokritik yang bergizi yang harus ditindaklanjuti bersama.
Pendekatan Intelektual
Mudir Ma’had Darul Arqam Garut yang sekaligus juga guru penulis Ayi Mukhtar, Lc, M.E.Sy pernah mengatakan kepada penulis: “Zaman dulu, jika ada paham di luar Muhammadiyah berusaha masuk ke dalam persyarikatan, maka oleh kader Muhammadiyah diajak diskusi, dan justru kader Muhammadiyah yang berusaha membuatnya ikut Muhammadiyah. Sekarang seolah-olah kita hanya panik dengan ancaman ideologi lain, dan kurang percaya diri dengan ideologi Muhammadiyah sendiri.”
Mendengar pernyataan itu penulis tersadar, bahwa pertahanan terbaik adalah menyerang. Hari ini paradigma kita seolah bertahan dari gempuran ideologi Salafi, kita bertahan agar warga Muhammadiyah tidak terpengaruh paham lain.
Kenapa tidak kita ubah paradigma itu dengan *bagaimana caranya supaya jamaah salafi tertarik untuk menjadi Muhammadiyah?
Hal ini tentu bisa dilakukan jika memang kita mempunyai bekal yang cukup untuk berdiskusi mengkritik Salafi sekaligus meyakinkan kelebihan Muhammadiyah.
Contohnya salafi menurut penulis bukanlah pengikut Salaf sejati. Namun mengikuti Salaf berdasarkan pemahaman Muhammad bin Abdul Wahhab, Abdullah bin Baz, Nashirudin Al Albani, dan Ibnu Utsaimin.
Kenyataannya dalam setiap tulisannya seringkali mengutip fatwa ulama-ulama di atas, tidak langsung fatwa sahabat atau tabiin.
Lagi pula jika kita lihat secara jujur, dialektika para sahabat yang merupakan generasi salaf sangatlah dinamis. Misalnya Bilal bin Rabah pernah berselisih dengan Umar bin Khattab tentang pembagian tanah ghanimah.
Bilal menganggap Umar telah menyalahi nash Alquran, sebaliknya Umar meyakini bahwa apa yang dilakukannya demi kemaslahatan.
Kisah ini menunjukan bahwa pada masa salaf sudah ada dua pemikiran yakni yang tekstual seperti Bilal dan kontekstual seperti Umar. Lantas kenapa kelompok salafi yang sekarang hanya mengakui pendekatan tekstual dan menyingkirkan pendekatan kontekstual?
Inilah yang membedakan ideologi salafi sekarang dengan salafi versi Muhammad Abduh. Dimana menurut Abduh kembali kepada Alquran dan sunnah berarti mendayagunakan akal dalam memahami Alquran dan sunnah untuk menjawab masalah kekinian. Tentu Muhammadiyah lebih mendekati salafisme Abduh dibanding dengan kaum salafi hari ini.
Konkretnya hari ini kader Muhammadiyah tidak boleh takut lagi berdiskusi dengan siapapun termasuk salafi.
Pendekatan Spiritual
Menurut penulis, keunggulan Salafi yang memang harus diakui adalah bisa memenuhi dahaga spiritual jamaahnya. Spiritualitas yang kental juga bisa kita temui dalam komunitas jamaah tablig atau tarekat. Namun menurut Salafi (begitu juga Muhammadiyah) dua entitas di atas adalah cenderung bid’ah.
Sementara salafi mengklaim yang diajarkannya adalah Islam murni. Ini yang menjadi nilai plus salafi dibanding dengan komunitas Islam lain.
Ada yang mengatakan bahwa Muhammadiyah kering spiritualitasnya karena lebih fokus kepada membangun amal usaha. Penulis menganggap hal ini adalah otokritik yang bermanfaat walau bukan tanpa catatan.
Bagaimana Teladan Kiai Dahlan?
Djarnawi Hadikusumo dalam Buku Matahari-Matahari Muhammadiyah menggambarkan sosok KH Ahmad Dahlan sebagai berikut: Dari gelembung di bawah kedua matanya dapat ditandai bahwa dia kurang tidur malam, asyik membaca atau berpikir serta berdzikir kepada Allah.
Dalam hal berpakaian sangat sederhana namun bersih. Bersarung palikat yang dililit tinggi dari atas mata kaki, mengenakan baju jas tutup berwarna putih, kepalanya berpilitkan serban yang pantas letaknya. Kesemuanya itu menggambarkan pribadinya sebagai manusia taqwa kepada Allah,serba teliti dan hati-hati dalam setiap perkataan dan langkahnya.
Uraian di atas menggambarkan betapa Kiai Dahlan adalah seorang yang saleh secara spiritual kalau tidak disebut sufi. Bahwa dibalik kecerdasan dan gerakan Kiai Dahlan, terdapat sikap religus dan spiritual yang tinggi. Jika ingin meneladani Kiai Dahlan, maka harus bisa menyeimbangkan antara gerakan sosial dengan ibadah mahdhah.
Spiritualitas Muhammadiyah bukanlah spiritualitas yang menjumudkan. Namun spiritualitas yang menggerakkan. Aktifitas ibadah mahdhah baik wajib maupun sunnah bagi Muhammadiyah bukan hanya untuk meraih kepuasan batin semata, namun sebagai sarana men-charge diri agar semakin semangat dalam beramal saleh.
Jika ada warga Muhammadiyah yang lebih memilih salafi karena mendapatkan asupan spiritual dari salafi, maka kader Muhammadiyah harus bisa menunjukan dan membuktikan bahwa Muhammadiyah juga memenuhi kebutuhan spiritual mereka. Kebutuhan asupan rohani mirip-mirip dengan kebutuhan jasmani. Ada orang yang makan sedikit sudah kenyang, ada juga yang makannya banyak.
Ada tipe orang yang kebutuhan spiritualnya lebih banyak dibanding yang lain. Muhammadiyah harus merangkul orang tipe ini dan memberikannya asupan yang dibutuhkan. Dengan tetap memberikan asupan intelektual dan melibatkannya dalam gerakan sosial. Tipe orang seperti inilah yang cocok dijadikan marbot di masjid-masjid Muhammadiyah.
Jangan sampai semua kader Muhammadiyah melakukan intisyar fil ardh namun tidak ada yang fokus di mesjid-mesjid Muhammadiyah. Muhammadiyah harus bisa mencetak kader-kader yang fokus dalam persoalan spiritual ini.
Sekretaris Jendral DPP IMM 2018-2020
Robby Karman https://www.facebook.com/groups/wargamuhammadiyahkalsel/permalink/434355980536632/?sfnsn=mo
Wednesday, October 2, 2019
Friday, April 12, 2019
Dimensions of Maqasid
Dimensions of Maqasid
Purposes or maqasid of the Islamic law themselves are classified in various ways, according to a number of dimensions. The following are some of these dimensions:
1. Levels of necessity, which is the traditional classification
2. Scope of the rulings aiming to achieve purposes.
3. Scope of people included in purposes.
4. Level of universality of the purposes.
Traditional classifications of maqasid divide them into three ‘levels of necessity’, which are 7 necessities (darurat), needs (hajiyat), and luxuries (tahsiniyyat). Necessities are further classified into what ‘preserves one’s faith, soul, wealth, mind, and offspring. Some jurists added ‘the preservation of honor’ to the above five widely popular necessities. These necessities were considered essential matters for human life itself. Thus, human life is in jeopardy if the minds of people are in jeopardy. That is why Islam is strict about banning alcohol and intoxicants. Human life is also in jeopardy if no measures are taken to protect people’s ‘souls’ by protecting their health and their environment. That is why the Prophet Muhammad (SAAS) prohibited all shapes and forms of ‘harm’ to another human being, other animals, or even plants. Human life is also in danger when in the case of financial (i.e. economic) crisis. That is why Islam bans monopoly, usury, and all shapes and forms of corruption and fraud. The high status given to the preservation of ‘offspring’ here also explains the many Islamic rulings that regulate and promote an excellent education and kind care for children. Finally, the ‘preservation of faith’ is a necessity for human life, albeit in the afterlife sense! Islam looks at life as a journey, part of which is on this earth and the rest of it is indeed in the afterlife! There is also a general agreement that the preservation of these necessities is the ‘objective behind any revealed law’, not just the Islamic law.
Purposes at the level of needs are less essential for human life. Examples of this are marriage, trade, and means of transportation. Islam encourages and regulates these needs. However, the lack of any of these needs is not a matter of life and death, especially on an individual basis. Human life, as a whole, is not in danger if some individuals choose not to marry or travel. However, if the lack of any of these ‘needs’ becomes widespread, then they move from the level of needs to the level of necessities. The fundamental rule in the Islamic law states: ‘A need that is widespread should be treated as a necessity’.
Purposes at the level of luxuries are ‘beautifying purposes’, such as using perfume, stylish clothing, and beautiful homes. These are things that Islam encourage, and considers to be further signs and proofs for God’s endless mercy and generosity with human beings, but also asserts how they should take a lower priority in one’s life.
The levels in the hierarchy are overlapping and interrelated, so noticed Imam al-Shatibi (who will be introduced shortly). In addition, each level should serve the level(s) below. For example, both marriage and trade (from the level of needs) serve, and are highly related with, the necessities of the preservation of offsprings and wealth. And so on. Therefore, the general lack of one item from a certain level moves it to the level above. For example, the decline of trade on a global level, i.e. during the time of global economic crises, moves ‘trade’ from a ‘need’ into a ‘life necessity’, and so on. That is why some jurists preferred to perceive necessities in terms of ‘overlapping circles’, rather than a strict hierarchy. See following chart.
Purposes of Islamic Law (levels of necessity)
- > Necessities - > preserving of faith, soul, wealth, mind, offspring, honor
- > Needs
- > Luxuries
Hierarchy of the purposes of the Islamic law (dimension of levels of necessity)
I find the levels of necessity reminiscent of the twentieth century’s Abraham Maslow’s hierarchy of human (rather than ‘divine’) objectives or ‘basic goals’, which he called, ‘hierarchy of needs’. Human needs, according to Maslow, range from basic physiological requirements and safety, to love and esteem, and, finally, ‘self-actualisation’. In 1943, Maslow suggested five levels for these needs. Then, in 1970, he revised his ideas and suggested a seven level hierarchy. The similarity between al-Shatibi’s and Maslow’s theory in terms of the levels of goals is interesting. Moreover, the second version of Maslow’s theory reveals another interesting similarity with Islamic ‘goal’ theories, which is the capacity to evolve with time.
Islamic theories of goals (maqasid) evolved over the centuries, especially in the twentieth century. Contemporary theorists criticised the above traditional classification of necessities for a number of reasons, including the following:
1. The scope of traditional maqasid is the entire Islamic law. However, they fall short to include specific purposes for single scripture / rulings or groups of scripture that cover certain topics or ‘chapters’ of Islamic law. For example, the traditional theory outlined above does not answer many of the detailed questions of ‘why’ mentioned before.
2. Traditional maqasid are concerned with individuals rather than families, societies, and humans, in general, i.e., the subject of the traditional Islamic criminal law is an individual’s soul, honor, or money, rather than the society’s life, the society’s honor and dignity, or the society’s wealth and economy, respectively.
3. The traditional maqasid classification did not include the most universal and basic values, such as justice and freedom, in its basic theory of levels of necessities.
4. Traditional maqasid were deduced from the Islamic legal heritage itself, rather than the original sources / scripture. In traditional accounts of maqasid, reference is always made to rulings of the Islamic law as decided by various Islamic schools of law, rather than referring to the original Islamic scripts (verses of the Qur’an, for example) for bases for maqasid.
To remedy the above shortcomings, modern scholarship introduced new conceptions and classifications of al-maqasid by giving consideration to new dimensions. Firstly, considering the scope of rulings they cover, contemporary classifications divide maqasid into three levels:
1. General maqasid: These maqasid are observed throughout the entire body of the Islamic law, such as the necessities and needs mentioned above and newly proposed maqasid, such as ‘justice’, ‘universality’, and ‘facilitation’.
2. Specific maqasid: These maqasid are observed throughout a certain ‘chapter’ of the Islamic law such as the welfare of children in family law, preventing criminals in criminal law, and preventing monopoly in financial transactions law.
3. Partial maqasid: These maqasid are the ‘intents’ behind specific scripture or rulings, such as the intent of discovering the truth in seeking a certain number of witnesses in certain court cases, the intent of alleviating difficulty in allowing an ill and fasting person to break his or her fasting, and the intent of feeding the poor in banning Muslims from storing meat during Eid / festival days.
In order to remedy the individuality drawback, the notion of maqasid has been expanded to include a wider scope of people – the community, nation, or humanity, in general. Ibn Ashur (introduced shortly), for example, gave maqasid that are concerned with the ‘nation’ (ummah) priority over maqasid that are concerned with individuals. Rashid Rida, for a second example, included ‘reform’ and ‘women rights’ in his theory of maqasid. Yusuf al-Qaradawi, for a third example included ‘human dignity and rights’ in his theory of maqasid.
The above expansions of the scope of maqasid allows them to respond to global issues and concerns, and to evolve from ‘wisdoms behind the rulings’ to practical plans for reform and renewal. They also put maqasid and its system of values in the centre of the debates over citizenship, integration, and civil rights for Muslim minorities in non-Muslim-majority societies.
Finally, contemporary scholarship has introduces new universal maqasid that were directly induced from the scripture, rather than from the body of fiqh literature in the schools of Islamic law. This approach, significantly, allowed maqasid to overcome the historicity of fiqh edicts and represent the scripture’s higher values and principles. Detailed rulings would, then, stem from these universal principles. The following are examples of these new universal maqasid deduced directly from the Islamic scripts:
Purposes or maqasid of the Islamic law themselves are classified in various ways, according to a number of dimensions. The following are some of these dimensions:
1. Levels of necessity, which is the traditional classification
2. Scope of the rulings aiming to achieve purposes.
3. Scope of people included in purposes.
4. Level of universality of the purposes.
Traditional classifications of maqasid divide them into three ‘levels of necessity’, which are 7 necessities (darurat), needs (hajiyat), and luxuries (tahsiniyyat). Necessities are further classified into what ‘preserves one’s faith, soul, wealth, mind, and offspring. Some jurists added ‘the preservation of honor’ to the above five widely popular necessities. These necessities were considered essential matters for human life itself. Thus, human life is in jeopardy if the minds of people are in jeopardy. That is why Islam is strict about banning alcohol and intoxicants. Human life is also in jeopardy if no measures are taken to protect people’s ‘souls’ by protecting their health and their environment. That is why the Prophet Muhammad (SAAS) prohibited all shapes and forms of ‘harm’ to another human being, other animals, or even plants. Human life is also in danger when in the case of financial (i.e. economic) crisis. That is why Islam bans monopoly, usury, and all shapes and forms of corruption and fraud. The high status given to the preservation of ‘offspring’ here also explains the many Islamic rulings that regulate and promote an excellent education and kind care for children. Finally, the ‘preservation of faith’ is a necessity for human life, albeit in the afterlife sense! Islam looks at life as a journey, part of which is on this earth and the rest of it is indeed in the afterlife! There is also a general agreement that the preservation of these necessities is the ‘objective behind any revealed law’, not just the Islamic law.
Purposes at the level of needs are less essential for human life. Examples of this are marriage, trade, and means of transportation. Islam encourages and regulates these needs. However, the lack of any of these needs is not a matter of life and death, especially on an individual basis. Human life, as a whole, is not in danger if some individuals choose not to marry or travel. However, if the lack of any of these ‘needs’ becomes widespread, then they move from the level of needs to the level of necessities. The fundamental rule in the Islamic law states: ‘A need that is widespread should be treated as a necessity’.
Purposes at the level of luxuries are ‘beautifying purposes’, such as using perfume, stylish clothing, and beautiful homes. These are things that Islam encourage, and considers to be further signs and proofs for God’s endless mercy and generosity with human beings, but also asserts how they should take a lower priority in one’s life.
The levels in the hierarchy are overlapping and interrelated, so noticed Imam al-Shatibi (who will be introduced shortly). In addition, each level should serve the level(s) below. For example, both marriage and trade (from the level of needs) serve, and are highly related with, the necessities of the preservation of offsprings and wealth. And so on. Therefore, the general lack of one item from a certain level moves it to the level above. For example, the decline of trade on a global level, i.e. during the time of global economic crises, moves ‘trade’ from a ‘need’ into a ‘life necessity’, and so on. That is why some jurists preferred to perceive necessities in terms of ‘overlapping circles’, rather than a strict hierarchy. See following chart.
Purposes of Islamic Law (levels of necessity)
- > Necessities - > preserving of faith, soul, wealth, mind, offspring, honor
- > Needs
- > Luxuries
Hierarchy of the purposes of the Islamic law (dimension of levels of necessity)
I find the levels of necessity reminiscent of the twentieth century’s Abraham Maslow’s hierarchy of human (rather than ‘divine’) objectives or ‘basic goals’, which he called, ‘hierarchy of needs’. Human needs, according to Maslow, range from basic physiological requirements and safety, to love and esteem, and, finally, ‘self-actualisation’. In 1943, Maslow suggested five levels for these needs. Then, in 1970, he revised his ideas and suggested a seven level hierarchy. The similarity between al-Shatibi’s and Maslow’s theory in terms of the levels of goals is interesting. Moreover, the second version of Maslow’s theory reveals another interesting similarity with Islamic ‘goal’ theories, which is the capacity to evolve with time.
Islamic theories of goals (maqasid) evolved over the centuries, especially in the twentieth century. Contemporary theorists criticised the above traditional classification of necessities for a number of reasons, including the following:
1. The scope of traditional maqasid is the entire Islamic law. However, they fall short to include specific purposes for single scripture / rulings or groups of scripture that cover certain topics or ‘chapters’ of Islamic law. For example, the traditional theory outlined above does not answer many of the detailed questions of ‘why’ mentioned before.
2. Traditional maqasid are concerned with individuals rather than families, societies, and humans, in general, i.e., the subject of the traditional Islamic criminal law is an individual’s soul, honor, or money, rather than the society’s life, the society’s honor and dignity, or the society’s wealth and economy, respectively.
3. The traditional maqasid classification did not include the most universal and basic values, such as justice and freedom, in its basic theory of levels of necessities.
4. Traditional maqasid were deduced from the Islamic legal heritage itself, rather than the original sources / scripture. In traditional accounts of maqasid, reference is always made to rulings of the Islamic law as decided by various Islamic schools of law, rather than referring to the original Islamic scripts (verses of the Qur’an, for example) for bases for maqasid.
To remedy the above shortcomings, modern scholarship introduced new conceptions and classifications of al-maqasid by giving consideration to new dimensions. Firstly, considering the scope of rulings they cover, contemporary classifications divide maqasid into three levels:
1. General maqasid: These maqasid are observed throughout the entire body of the Islamic law, such as the necessities and needs mentioned above and newly proposed maqasid, such as ‘justice’, ‘universality’, and ‘facilitation’.
2. Specific maqasid: These maqasid are observed throughout a certain ‘chapter’ of the Islamic law such as the welfare of children in family law, preventing criminals in criminal law, and preventing monopoly in financial transactions law.
3. Partial maqasid: These maqasid are the ‘intents’ behind specific scripture or rulings, such as the intent of discovering the truth in seeking a certain number of witnesses in certain court cases, the intent of alleviating difficulty in allowing an ill and fasting person to break his or her fasting, and the intent of feeding the poor in banning Muslims from storing meat during Eid / festival days.
In order to remedy the individuality drawback, the notion of maqasid has been expanded to include a wider scope of people – the community, nation, or humanity, in general. Ibn Ashur (introduced shortly), for example, gave maqasid that are concerned with the ‘nation’ (ummah) priority over maqasid that are concerned with individuals. Rashid Rida, for a second example, included ‘reform’ and ‘women rights’ in his theory of maqasid. Yusuf al-Qaradawi, for a third example included ‘human dignity and rights’ in his theory of maqasid.
The above expansions of the scope of maqasid allows them to respond to global issues and concerns, and to evolve from ‘wisdoms behind the rulings’ to practical plans for reform and renewal. They also put maqasid and its system of values in the centre of the debates over citizenship, integration, and civil rights for Muslim minorities in non-Muslim-majority societies.
Finally, contemporary scholarship has introduces new universal maqasid that were directly induced from the scripture, rather than from the body of fiqh literature in the schools of Islamic law. This approach, significantly, allowed maqasid to overcome the historicity of fiqh edicts and represent the scripture’s higher values and principles. Detailed rulings would, then, stem from these universal principles. The following are examples of these new universal maqasid deduced directly from the Islamic scripts:
Maqasid and Masalih
Maqasid and Masalih
The term maqsid (plural: maqasid) refers to a purpose, objective, principle, intent, goal, end telos (Greek), finalite (French), or Zweek (German). Maqasid of the Islamic law are the objectives / purposes / intents / ends / principles behind the Islamic rulings. For a number of Islamic legal theorists, it is an alternative expression to ‘people’s interests’ (masalih). For example, ‘Abd al-Malik al-Juwayni (d.478 AH / 1185 CE), one of the earliest contributors to al-maqasid theory as we know it today (as will be explained shortly) used al-maqasid and public interests (al-masalih al-‘ammah) interchangeably. Abu Hamid al-Ghazali (d. 505 AH / 1111 CE) elaborated on a classification of maqasid, which he placed entirely under what he called ‘unrestricted interests’ (al-masalih al-mursalah). Fakhr al-Din al-Razi (d. 606 AH / 1209 CE) and al-Amidi (d. 631 AH / 1234 CE) followed al-Ghazali in his terminology. Najm al-Din al-Tufi (d. 716 AH / 1316 CE), defined maslahah as, ‘what fulfills the purpose of the legislator’. Al-Qarafi (d.1285 AH / 1868 CE) linked maslahah and maqasid by a fundamental (usuli) ‘rule’ that stated: ‘A purpose (maqsid) is not valid unless it leads to the fulfilment of some good (maslahah) or the avoidance of some mischief (mafsadah). Therefore, a maqsid, purpose, objective, principle, intent, goal, end, or principle in the Islamic law is there for the ‘interest of humanity’. This is the rational basis, if you wish, for the maqasid theory.
Maqasid Al-Shariah: A Beginner's Guide
By Jasser Auda
The International Institute of Islamic Thought. London-Washington. 2008
https://books.google.co.id/books?hl=en&lr=&id=_eanZPP5BfsC&oi=fnd&pg=PA1&dq=maqasid+al+shariah&ots=CE1ya0UC5V&sig=9ZQHt_6_AFMlUiEn-MXRsEzkvm4&redir_esc=y#v=onepage&q=maqasid%20al%20shariah&f=false
The term maqsid (plural: maqasid) refers to a purpose, objective, principle, intent, goal, end telos (Greek), finalite (French), or Zweek (German). Maqasid of the Islamic law are the objectives / purposes / intents / ends / principles behind the Islamic rulings. For a number of Islamic legal theorists, it is an alternative expression to ‘people’s interests’ (masalih). For example, ‘Abd al-Malik al-Juwayni (d.478 AH / 1185 CE), one of the earliest contributors to al-maqasid theory as we know it today (as will be explained shortly) used al-maqasid and public interests (al-masalih al-‘ammah) interchangeably. Abu Hamid al-Ghazali (d. 505 AH / 1111 CE) elaborated on a classification of maqasid, which he placed entirely under what he called ‘unrestricted interests’ (al-masalih al-mursalah). Fakhr al-Din al-Razi (d. 606 AH / 1209 CE) and al-Amidi (d. 631 AH / 1234 CE) followed al-Ghazali in his terminology. Najm al-Din al-Tufi (d. 716 AH / 1316 CE), defined maslahah as, ‘what fulfills the purpose of the legislator’. Al-Qarafi (d.1285 AH / 1868 CE) linked maslahah and maqasid by a fundamental (usuli) ‘rule’ that stated: ‘A purpose (maqsid) is not valid unless it leads to the fulfilment of some good (maslahah) or the avoidance of some mischief (mafsadah). Therefore, a maqsid, purpose, objective, principle, intent, goal, end, or principle in the Islamic law is there for the ‘interest of humanity’. This is the rational basis, if you wish, for the maqasid theory.
Maqasid Al-Shariah: A Beginner's Guide
By Jasser Auda
The International Institute of Islamic Thought. London-Washington. 2008
https://books.google.co.id/books?hl=en&lr=&id=_eanZPP5BfsC&oi=fnd&pg=PA1&dq=maqasid+al+shariah&ots=CE1ya0UC5V&sig=9ZQHt_6_AFMlUiEn-MXRsEzkvm4&redir_esc=y#v=onepage&q=maqasid%20al%20shariah&f=false
Thursday, April 11, 2019
What is Maqasid?
What is Maqasid?
Levels of Why
Children often come up with deep philosophical questions, and one cannot tell whether they mean these questions or not! However, the beauty of a child’s question is that it is often not bound by pre-set ‘facts’ or ‘this is the way things are’ logic. I often start courses on Maqasid al-shariah with the story of a little girl who asked her father: ‘Dad, why do you stop the car at the traffic light?’ Her father replied, with an educative tone: ‘Because the light is red, and red means stop.’ The girl asked: ‘But why?’ The Dad replied also with a tone of education: ‘So the policeman does not give us a ticket.’ The girl went on: ‘But why would the policeman give us a ticket?’ The Dad answered: ‘Well, because crossing a red light is dangerous.’ The girl continued: ‘Why?’ Now the Dad thought of saying: ‘This is the way things are,’ but then decided to be a bit philosophical with his little beloved daughter. Thus, he answered: ‘Because we cannot hurt people. Would you like to be hurt yourself?’ The girl said: ’No!’ The Dad said: ‘And people also do not want to be hurt. The Prophet (peace be upon him) said: “Love for people what you love for yourself.” But instead of stopping there, the girl asked: ‘Why do you love for people what you love for yourself?’ After a bit of thinking, the father said: ‘Because all people are equal, and if you would like to ask why, I would say that God is The Just, and out of His Justice, He made us all equal, with equal rights, and that is the way He made the world!’
The question of ‘why’ is equivalent to the question of ‘what is the maqasid?’ And the ‘levels of why’, as philosophers have put it, are the ‘levels of maqasid’, as Islamic jurists have put it. These levels of why and the exploration of maqasid will take us from the details of simple actions, and clear ‘signs’, such as stopping at a red traffic light, from the level of actions and signs to the level of laws and regulations, such as traffic laws, from the level of laws and regulations to the level of mutual benefits and ‘utility’, such as people’s consideration of others’ safety in exchange of their own safety, and finally, from the level of benefits and utility to the level of the overall principles and basic beliefs, such as justice, compassion, and the attributes of God.
Therefore, maqasid al-shariah is the branch of Islamic knowledge that answers all the challenging questions of ‘why’ on various levels, such as the following questions:
• Why is giving charity (zakah) one of Islam’s principle ‘pillars’?
• Why is it an Islamic obligation to be good to your neighbors?
• Why do Muslims greet people with salam (peace)?
• Why do Muslims have to pray several times every day?
• Why is fasting during the month of Ramadan one of Islam’s principle ‘pillars’?
• Why is drinking any amount of alcohol a major sin in Islam?
• Why is smoking weed, for example, as prohibited as drinking alcohol in Islam?
• Why is the death penalty a (maximum) punishment in the Islamic law for rape or genocide?
Maqasid al-shariah explain the ‘wisdoms behind rulings’, such as ‘enhancing social cohesion’, which is one of the wisdoms behind charity, behind good to one’s neighbors, and greeting people with peace.
Wisdoms behind rulings also include ‘developing consciousness of God,’ which is one of the rationales behind regular prayers, fasting, and supplications.
Maqasid are also good ends that the laws aim to achieve by blocking, or opening, certain means. Thus, the maqasid of ‘preserving the minds and souls of people’ explain the total and strict Islamic ban on alcohol and intoxicants, and the maqasid of ‘protecting people’s property and honor’ explain the Qur’an’s mentioning of a ‘death penalty’ as a (possible) punishment for rape or genocide (interpretations of verses 2:178 and 5:33, according to a number of schools of Islamic law).
Maqasid are also the group of divine intents and moral concepts upon which the Islamic law is based, such as justice, human dignity, free will, magnanimity, chastity, facilitation, and social cooperation. Thus, they represent the link between the Islamic law and today’s notions of human rights, development, and civility, and could answer some other type of questions, such as:
• What is the best methodology for re-reading and re-interpreting the Islamic scripture in light of today’s realities?
• What is the Islamic concept of ‘freedom’ and ‘justice’?
• What is the link between today’s notions of human rights and Islamic law?
• How can Islamic law contribute to ‘development’, morality, and ‘civility’?
Let us, next, study the terminology and theory of maqasid more formally.
Maqasid Al-Shariah: A Beginner's Guide
By Jasser Auda
The International Institute of Islamic Thought. London-Washington. 2008
https://books.google.co.id/books?hl=en&lr=&id=_eanZPP5BfsC&oi=fnd&pg=PA1&dq=maqasid+al+shariah&ots=CE1ya0UC5V&sig=9ZQHt_6_AFMlUiEn-MXRsEzkvm4&redir_esc=y#v=onepage&q=maqasid%20al%20shariah&f=false
Levels of Why
Children often come up with deep philosophical questions, and one cannot tell whether they mean these questions or not! However, the beauty of a child’s question is that it is often not bound by pre-set ‘facts’ or ‘this is the way things are’ logic. I often start courses on Maqasid al-shariah with the story of a little girl who asked her father: ‘Dad, why do you stop the car at the traffic light?’ Her father replied, with an educative tone: ‘Because the light is red, and red means stop.’ The girl asked: ‘But why?’ The Dad replied also with a tone of education: ‘So the policeman does not give us a ticket.’ The girl went on: ‘But why would the policeman give us a ticket?’ The Dad answered: ‘Well, because crossing a red light is dangerous.’ The girl continued: ‘Why?’ Now the Dad thought of saying: ‘This is the way things are,’ but then decided to be a bit philosophical with his little beloved daughter. Thus, he answered: ‘Because we cannot hurt people. Would you like to be hurt yourself?’ The girl said: ’No!’ The Dad said: ‘And people also do not want to be hurt. The Prophet (peace be upon him) said: “Love for people what you love for yourself.” But instead of stopping there, the girl asked: ‘Why do you love for people what you love for yourself?’ After a bit of thinking, the father said: ‘Because all people are equal, and if you would like to ask why, I would say that God is The Just, and out of His Justice, He made us all equal, with equal rights, and that is the way He made the world!’
The question of ‘why’ is equivalent to the question of ‘what is the maqasid?’ And the ‘levels of why’, as philosophers have put it, are the ‘levels of maqasid’, as Islamic jurists have put it. These levels of why and the exploration of maqasid will take us from the details of simple actions, and clear ‘signs’, such as stopping at a red traffic light, from the level of actions and signs to the level of laws and regulations, such as traffic laws, from the level of laws and regulations to the level of mutual benefits and ‘utility’, such as people’s consideration of others’ safety in exchange of their own safety, and finally, from the level of benefits and utility to the level of the overall principles and basic beliefs, such as justice, compassion, and the attributes of God.
Therefore, maqasid al-shariah is the branch of Islamic knowledge that answers all the challenging questions of ‘why’ on various levels, such as the following questions:
• Why is giving charity (zakah) one of Islam’s principle ‘pillars’?
• Why is it an Islamic obligation to be good to your neighbors?
• Why do Muslims greet people with salam (peace)?
• Why do Muslims have to pray several times every day?
• Why is fasting during the month of Ramadan one of Islam’s principle ‘pillars’?
• Why is drinking any amount of alcohol a major sin in Islam?
• Why is smoking weed, for example, as prohibited as drinking alcohol in Islam?
• Why is the death penalty a (maximum) punishment in the Islamic law for rape or genocide?
Maqasid al-shariah explain the ‘wisdoms behind rulings’, such as ‘enhancing social cohesion’, which is one of the wisdoms behind charity, behind good to one’s neighbors, and greeting people with peace.
Wisdoms behind rulings also include ‘developing consciousness of God,’ which is one of the rationales behind regular prayers, fasting, and supplications.
Maqasid are also good ends that the laws aim to achieve by blocking, or opening, certain means. Thus, the maqasid of ‘preserving the minds and souls of people’ explain the total and strict Islamic ban on alcohol and intoxicants, and the maqasid of ‘protecting people’s property and honor’ explain the Qur’an’s mentioning of a ‘death penalty’ as a (possible) punishment for rape or genocide (interpretations of verses 2:178 and 5:33, according to a number of schools of Islamic law).
Maqasid are also the group of divine intents and moral concepts upon which the Islamic law is based, such as justice, human dignity, free will, magnanimity, chastity, facilitation, and social cooperation. Thus, they represent the link between the Islamic law and today’s notions of human rights, development, and civility, and could answer some other type of questions, such as:
• What is the best methodology for re-reading and re-interpreting the Islamic scripture in light of today’s realities?
• What is the Islamic concept of ‘freedom’ and ‘justice’?
• What is the link between today’s notions of human rights and Islamic law?
• How can Islamic law contribute to ‘development’, morality, and ‘civility’?
Let us, next, study the terminology and theory of maqasid more formally.
Maqasid Al-Shariah: A Beginner's Guide
By Jasser Auda
The International Institute of Islamic Thought. London-Washington. 2008
https://books.google.co.id/books?hl=en&lr=&id=_eanZPP5BfsC&oi=fnd&pg=PA1&dq=maqasid+al+shariah&ots=CE1ya0UC5V&sig=9ZQHt_6_AFMlUiEn-MXRsEzkvm4&redir_esc=y#v=onepage&q=maqasid%20al%20shariah&f=false
Thursday, February 28, 2019
Diskusi Praktik Bisnis berdasarkan Ekonomi Islam tentang Monopoli
Assalamualaikum
Bismillah
Pertanyaan saya adalah
1. Kalau menurut adab dan akhlak jual beli dalam islam khususnya dalam lingkup jual beli kecil (seperti wag abc) bukan pasar, apakah memang tdk boleh untuk berjualan barang yang sama?
2. Wag abc setau saya terbentuk untuk memudahkan anggota khususnya warga sekolah xyz untuk mudah mencari barang sekalian berwakaf.. apakah tdk boleh jika berjualan dgn barang yang sama namun lbh murah krn ibu2 pasti carinya segala sesuatu yang lebih murah
3. Apabila jawaban no 1 dan 2 adalah iya.. maka admin abc apakah tdk sebaiknya mendata barang2 yg sdh dijual oleh anggota abc sehingga tdk ada yg sama
4. Lalu bagaimanakah jika ada satu penjual yg dimana hampir semua barang dijual sehingga tdk membuka peluang anggota penjual baru yg masuk..
Trmksh sblmnya
Belum ditemukan literatur yang spesifik terkait hal ini, adapun literatur terdekat adalah mengenai hukum menjual barang di atas penjualan saudaranya dari https://www.dakwah.id/menjual-barang-di-atas-penjualan/
Yang tidak diperbolehkan adalah yang dimaksud dengan menjual barang di atas penjualan barang saudaranya adalah untuk barang yang sedang ditawar atau sedang dilakukan proses transaksi antara pembeli dengan penjual nomor 1, kemudian dipotong oleh penjual nomor 2.
Untuk menjawab pertanyaan ini secara spesifik, ada beberapa konsep yang perlu dipahami terlebih dahulu, diantaranya adalah:
- Konsep mekanisme pasar bebas dalam ekonomi Islam
- Konsep 'urf dalam adab
- Perbedaan akhlak (adab) dengan syariat (hukum)
- Konsep rezeki dalam Islam
- Konsep berdagang dalam Islam
- Ekonomi Islam mendukung adanya mekanisme pasar bebas yang sehat, dalam arti harga tidak ditentukan tetapi dibentuk dari pertemuan penawaran dan permintaan barang. Akan tetapi pasar monopoli pun diizinkan tetap ada selama tidak menzalimi masyarakat.
- Kebiasaan yang berlaku di masyarakat atau dikenal dengan istilah 'urf dalam ekonomi Islam, memiliki persentase yang besar dalam menentukan hukum ekonomi, apalagi dalam menentukan adab.
- Adab merupakan bagian dari akhlak, sedangkan hukum boleh atau tidak merupakan bagian dari syariat. Keduanya adalah hal yang berbeda tetapi saling melengkapi. Syariat adalah sesuatu yang bersifat lebih kaku sedangkan akhlak merupakan norma dalam berinteraksi dengan sesama makhluk. Syariat mengutamakan keadilan sedangkan akhlak mengutamakan harmoni.
- Konsep rezeki dalam Islam adalah tidak ada yang dapat menghalangi sesuatu yang memang menjadi rezeki seseorang untuk sampai kepada pemilik rezeki tersebut jika memang rezeki tersebut adalah miliknya.
- Konsep berdagang dalam Islam yaitu dilakukan dengan niat baik untuk memenuhi kebutuhan diri dan masyarakat, sedangkan keuntungan dalam berdagang hanya sebagai alat atau fasilitas untuk mengantarkan rezeki berupa uang pada pemilik rezeki yang telah ditentukan oleh Allah. Konsep berdagang lainnya adalah adanya keridhaan dari semua pihak yang terlibat.
Dengan mempertimbangkan beberapa konsep tersebut, sebaiknya dilakukan musyawarah untuk mencapai mufakat dalam menentukan peraturan jual beli dalam wag sehingga mekanisme pasar yang sehat dapat tercapai. Walaupun menurut opini kami, sebaiknya tidak dilarang ada penjualan barang yang sama akan tetapi hal ini tetap merupakan kewenangan pengurus wag itu sendiri. Dan juga perlu dipertimbangkan bahwa setiap pilihan keputusan yang diambil akan memiliki konsekuensi yang berbeda terhadap arah grup wag itu sendiri.
Mekanisme Pasar Bebas dalam Ekonomi Islam
https://www.researchgate.net/publication/316924511_MEMAHAMI_MEKANISME_PASAR_DALAM_EKONOMI_ISLAM
https://media.neliti.com/media/publications/195011-ID-mekanisme-pasar-dan-kebijakan-penetapan.pdf
https://www.kompasiana.com/ilhamsyahbudikurniawan/591908d423b0bd530ed602a1/mekanisme-pasar-dalam-pandangan-islam?page=all
Pelarangan Monopoli
https://www.republika.co.id/berita/dunia-islam/islam-nusantara/17/05/22/oqbx4h374-kapankah-praktik-monopoli-perdagangan-dibolehkan-dalam-islam
'Urf
https://almanhaj.or.id/2508-kaidah-ke-9-urf-dan-kebiasaan-dijadikan-pedoman-pada-setiap-hukum-dalam-syariat.html
http://www.rumahfiqih.com/x.php?id=1391071809
Akhlak dan Syariat
http://islamiccenter.upi.edu/aqidah-syariah-dan-akhlak/
https://www.kompasiana.com/canepen/54f93c40a333110a068b4903/pengertian-aqidah-syariah-dan%20akhlak-dalam-islam
Konsep Rezeki dalam Islam
https://islamicpersonalfinance-konsumerisme.blogspot.com/2018/05/resume-literatur-ekonomi-islam-10.html
Bismillah
Pertanyaan saya adalah
1. Kalau menurut adab dan akhlak jual beli dalam islam khususnya dalam lingkup jual beli kecil (seperti wag abc) bukan pasar, apakah memang tdk boleh untuk berjualan barang yang sama?
2. Wag abc setau saya terbentuk untuk memudahkan anggota khususnya warga sekolah xyz untuk mudah mencari barang sekalian berwakaf.. apakah tdk boleh jika berjualan dgn barang yang sama namun lbh murah krn ibu2 pasti carinya segala sesuatu yang lebih murah
3. Apabila jawaban no 1 dan 2 adalah iya.. maka admin abc apakah tdk sebaiknya mendata barang2 yg sdh dijual oleh anggota abc sehingga tdk ada yg sama
4. Lalu bagaimanakah jika ada satu penjual yg dimana hampir semua barang dijual sehingga tdk membuka peluang anggota penjual baru yg masuk..
Trmksh sblmnya
Belum ditemukan literatur yang spesifik terkait hal ini, adapun literatur terdekat adalah mengenai hukum menjual barang di atas penjualan saudaranya dari https://www.dakwah.id/menjual-barang-di-atas-penjualan/
Yang tidak diperbolehkan adalah yang dimaksud dengan menjual barang di atas penjualan barang saudaranya adalah untuk barang yang sedang ditawar atau sedang dilakukan proses transaksi antara pembeli dengan penjual nomor 1, kemudian dipotong oleh penjual nomor 2.
Untuk menjawab pertanyaan ini secara spesifik, ada beberapa konsep yang perlu dipahami terlebih dahulu, diantaranya adalah:
- Konsep mekanisme pasar bebas dalam ekonomi Islam
- Konsep 'urf dalam adab
- Perbedaan akhlak (adab) dengan syariat (hukum)
- Konsep rezeki dalam Islam
- Konsep berdagang dalam Islam
- Ekonomi Islam mendukung adanya mekanisme pasar bebas yang sehat, dalam arti harga tidak ditentukan tetapi dibentuk dari pertemuan penawaran dan permintaan barang. Akan tetapi pasar monopoli pun diizinkan tetap ada selama tidak menzalimi masyarakat.
- Kebiasaan yang berlaku di masyarakat atau dikenal dengan istilah 'urf dalam ekonomi Islam, memiliki persentase yang besar dalam menentukan hukum ekonomi, apalagi dalam menentukan adab.
- Adab merupakan bagian dari akhlak, sedangkan hukum boleh atau tidak merupakan bagian dari syariat. Keduanya adalah hal yang berbeda tetapi saling melengkapi. Syariat adalah sesuatu yang bersifat lebih kaku sedangkan akhlak merupakan norma dalam berinteraksi dengan sesama makhluk. Syariat mengutamakan keadilan sedangkan akhlak mengutamakan harmoni.
- Konsep rezeki dalam Islam adalah tidak ada yang dapat menghalangi sesuatu yang memang menjadi rezeki seseorang untuk sampai kepada pemilik rezeki tersebut jika memang rezeki tersebut adalah miliknya.
- Konsep berdagang dalam Islam yaitu dilakukan dengan niat baik untuk memenuhi kebutuhan diri dan masyarakat, sedangkan keuntungan dalam berdagang hanya sebagai alat atau fasilitas untuk mengantarkan rezeki berupa uang pada pemilik rezeki yang telah ditentukan oleh Allah. Konsep berdagang lainnya adalah adanya keridhaan dari semua pihak yang terlibat.
Dengan mempertimbangkan beberapa konsep tersebut, sebaiknya dilakukan musyawarah untuk mencapai mufakat dalam menentukan peraturan jual beli dalam wag sehingga mekanisme pasar yang sehat dapat tercapai. Walaupun menurut opini kami, sebaiknya tidak dilarang ada penjualan barang yang sama akan tetapi hal ini tetap merupakan kewenangan pengurus wag itu sendiri. Dan juga perlu dipertimbangkan bahwa setiap pilihan keputusan yang diambil akan memiliki konsekuensi yang berbeda terhadap arah grup wag itu sendiri.
Mekanisme Pasar Bebas dalam Ekonomi Islam
https://www.researchgate.net/publication/316924511_MEMAHAMI_MEKANISME_PASAR_DALAM_EKONOMI_ISLAM
https://media.neliti.com/media/publications/195011-ID-mekanisme-pasar-dan-kebijakan-penetapan.pdf
https://www.kompasiana.com/ilhamsyahbudikurniawan/591908d423b0bd530ed602a1/mekanisme-pasar-dalam-pandangan-islam?page=all
Pelarangan Monopoli
https://www.republika.co.id/berita/dunia-islam/islam-nusantara/17/05/22/oqbx4h374-kapankah-praktik-monopoli-perdagangan-dibolehkan-dalam-islam
'Urf
https://almanhaj.or.id/2508-kaidah-ke-9-urf-dan-kebiasaan-dijadikan-pedoman-pada-setiap-hukum-dalam-syariat.html
http://www.rumahfiqih.com/x.php?id=1391071809
Akhlak dan Syariat
http://islamiccenter.upi.edu/aqidah-syariah-dan-akhlak/
https://www.kompasiana.com/canepen/54f93c40a333110a068b4903/pengertian-aqidah-syariah-dan%20akhlak-dalam-islam
Konsep Rezeki dalam Islam
https://islamicpersonalfinance-konsumerisme.blogspot.com/2018/05/resume-literatur-ekonomi-islam-10.html
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