Pengurusan ekonomi hendaklah mengambil kira pandangan tentang masyarakat yang disasarkan apabila mempertimbangkan pemenuhan keperluan. Oleh itu, apa yang sepatutnya menjadi masyarakat hendaklah dijadikan asas bagi pemenuhan keperluan.

The management of the economy is to take in consideration the viewpoint about the targeted society when considering the fulfilment of the needs. So what the society ought to be should be made the basis for the fulfilment of the needs.

Artikel ini didedusikan daripada beberapa dalil, dan hukum Syarak boleh didedusikan daripada satu dalil atau beberapa dalil. Ia didedusikan daripada pembatasan pemilikan harta benda dengan cara yang tertentu, dan pembatasan sebab-sebab pemilikan kepada sebab-sebab tertentu, dan pembatasan cara harta boleh dilaburkan mengikut kaedah yang tertentu, serta daripada larangan terhadap perkara-perkara dan perbuatan-perbuatan tertentu. Maka pengurusan ekonomi telah didedusikan daripada dalil-dalil bagi keempat-empat perkara ini.

This article is deduced from several evidences and the Shari’ah rule can be deduced from single or multiple evidences. It has been deduced from the limitation of the ownership of things by a specific method, and the limitation of the causes of ownership to particular causes, and the limitation of how wealth can be invested according to a particular method, and from the prohibition of certain things and actions, and so the management of the economy has been deduced from the evidences for these four issues.

Pengurusan ekonomi yang dirumuskan daripada dalil-dalil ini ialah bahawa wajib pandangan terhadap harta, dari sudut bahawa ia memenuhi keperluan, dihubungkan dengan hukum Syariah berkenaan harta tersebut dan dibina di atasnya. Gandum dan madu dianggap sebagai harta, kerana Allah (SWT) menghalalkan kedua-duanya. Manakala ganja dan arak tidak dianggap sebagai harta, kerana Allah (SWT) mengharamkan kedua-duanya. Wang yang digunakan untuk membeli, dan yang dibayar sebagai gaji, adalah termasuk harta kerana Syariah membenarkan memperoleh wang dalam kedua-dua keadaan ini, manakala wang curian dan wang yang diperoleh melalui kontrak batal tidak dianggap sebagai harta kerana Syariah mengharamkan kedua-duanya. Oleh itu, hukum Syariah mesti diteliti apabila mempertimbangkan cara memenuhi keperluan, dan wajib ia menjadi asas bagi pertimbangan terhadap hakikat harta yang memenuhi sesuatu keperluan, atau dengan kata lain, asas di mana harta itu dihasilkan dan digunakan. Inilah maksud artikel apabila menyatakan bahawa pengurusan ekonomi ialah pandangan terhadap bagaimana masyarakat seharusnya memenuhi keperluan, kerana apa yang masyarakat sepatutnya berpaksi, iaitu hubungan antara manusia seharusnya berasaskan apa, ialah hubungan tersebut mesti dibatasi oleh dan berjalan menurut hukum-hukum Syariah. Maka, wajib pertimbangan tentang apa yang masyarakat sepatutnya berpaksi, iaitu dibatasi oleh hukum-hukum Syariah, hadir ketika mempertimbangkan cara memenuhi keperluan, dan ia hendaklah dihubungkan dengan hukum-hukum Syariah dan berasaskan kepadanya, sama ada berkaitan penghasilan harta atau penggunaannya.

The management of the economy which has been deduced from these evidences is that it is obligatory that the view regarding wealth, from the angle that it fulfils the needs must be connected to the Shari’ah rule regarding that wealth, and built upon it. Wheat and honey are considered to be from the wealth, because Allah (swt) made the two of them permitted. Whereas cannabis and alcohol are not considered to be from the wealth, since Allah (swt) made the two of them forbidden. The money which is used to purchase, and that which is paid as a salary, is from the wealth since the Shari’ah permitted earning money in these two situations, whereas stolen money and money earned through a void contract is not considered to be from the wealth because the Shari’ah forbade them both. So the Shari’ah rule must be examined when considering how to fulfil the needs, and it is obligatory that it is the basis for the consideration of the reality of the wealth fulfilling a need, or in other words, the basis upon which the wealth is produced and consumed. This is the meaning of the article when it says that the management of the economy is the view towards how the society should fulfil the needs, since what the society should be upon, in other words, what the relationships between the people should be based upon, is that these relationships should be restricted by and proceed according to the Shari’ah rules. Therefore, it is obligatory that the consideration of what the society should be upon, in other words, it being restricted by the Shari’ah rules, is present when considering how to fulfil the needs, and it should be connected to the Shari’ah rules and based upon them, irrespective of whether that is regarding the production of the wealth or its consumption.

Oleh itu, asal usul kekayaan dalam sistem Islam ialah bahawa sesuatu perkara ekonomi boleh dihasilkan dan digunakan hanya jika ia selaras dengan apa yang sepatutnya menjadi masyarakat, dengan kata lain, dengan pembatasan hubungan antara manusia melalui hukum Syariat. Berdasarkan ini, kekayaan dinilai dari sudut sama ada ia memenuhi keperluan manusia, sama ada individu atau masyarakat, dan atas asas inilah pengeluaran dan penggunaan berlaku.

Accordingly, the origin of wealth in the system of Islam is that in order for it to be considered an economic matter permitted to be produced and consumed, depends on what the society should be, in other words, the restriction of the relationships between people by the Shari’a rule. And based upon this the wealth is examined from the angle of it fulfilling the need of human beings, the individual or the society, and upon this basis production and consumption occurs.

Walaupun batasan terhadap hukum Syarak adalah asasnya, iaitu yang bersifat umum mengenai kewajipan menjadikan hukum Syarak sebagai penentu setiap tindakan seorang Muslim, Syarak tidak membiarkan pengurusan ekonomi bersifat umum semata-mata berdasarkan dalil-dalil umum seperti firman Allah (SWT):

Though the restriction to the Shari’ah rule is the basis, which is general with regards to the obligation of making the Shari’ah rule decide every action of the Muslim, the Shari’ah did not leave the management of the economy general based upon general evidences such as the words of Allah (swt):

"Dan apa sahaja yang telah diberikan oleh Rasul kepadamu, maka ambillah; dan apa sahaja yang dilarangnya kamu, maka tinggalkanlah." (TMQ 59:7). Bahkan, ia datang dengan dalil-dalil terperinci yang khusus berkaitan dengan pengagihan kekayaan dan cara memenuhi keperluan dengannya, iaitu dalil-dalil yang membatasi kaedah pemilikan, sebab-sebabnya, dan pelaburan, serta larangan terhadap perkara dan tindakan tertentu. Oleh itu, pengurusan ekonomi dalam Islam bukanlah semata-mata meninjau kekayaan dari sudut bagaimana ia dapat memenuhi keperluan, tetapi ia juga meneliti sama ada ia diharuskan, dan sama ada keperluan yang dipenuhinya itu diharuskan; dengan kata lain, ia berasaskan pertimbangan terhadap kekayaan dari sudut hubungan antara manusia yang dibatasi oleh hukum-hukum Syariah.

“And whatever the Messenger (pbuh) has given you - take; and what he has forbidden you - refrain from.” (TMQ 59:7). Rather it came with detailed evidences specific to the distribution of wealth and how to fulfil the needs with it, which are the evidences which limit the method of ownership, its causes, and investment, and prohibition of certain things and actions. Therefore, the management of the economy in Islam is not the consideration of wealth from the angle of how it can fulfil the need alone, but rather it also looks at whether it is permitted, and whether the need which it fulfils is permitted; in other words, it is based upon the consideration of the wealth from the angle of the relationships between people restricted by the Shari’ah rules.