Sebelum meneruskan perbincangan mengenai ekonomi politik Islam, saya perlu menyatakan bahawa istilah ekonomi politik digunakan dalam konteks yang merujuk kepada proses pengeluaran, penggunaan dan pengagihan kekayaan yang berkaitan dengan ekonomi negara-negara. Dalam hal ini, ekonomi politik membincangkan strategi dan kaedah yang memberi kesan langsung kepada ekonomi negara serta keupayaan untuk mencapai objektif ekonomi yang ditetapkan oleh sistem ekonomi. Oleh itu, istilah ekonomi politik boleh digunakan dalam kerangka ideologi seperti Islam, kapitalisme, atau sosialisme. Maka, pembaca tidak sepatutnya menjangkakan istilah "ekonomi politik" digunakan dalam sebahagian ayat al-Quran atau sabda Nabi ﷺ. Namun, subjek-subjek yang dikaji di bawah payung ekonomi politik akan diekstrak dan dinilai daripada teks asal al-Quran dan Sunnah, serta daripada ijmak para sahabat Nabi ﷺ dan penaakulan kausal yang diperoleh daripada teks-teks asal tersebut.

Before proceeding in the discussion of the Islamic political economy, I should note that the term political economy is used in the context which refers to the processes of production, consumption, and distribution of wealth as related to the economies of states. In this respect, political economy addresses the strategies and methods which directly impact the economy of states and the ability to achieve the economic objectives set forth by the economic system. Hence, the term political economy can be used within the framework of ideologies such as Islam, capitalism, or socialism. Therefore, the reader should not expect to see the term “political economy” being used in some verses in the Quran or statements of the Prophet. However, the subjects studied under the umbrella of political economy will be extracted and evaluated from original texts of the Quran and the Sunnah as well as from the consensus of the companions of the Prophet and the causal reasoning derived from the original texts.

Ekonomi politik membincangkan pelbagai subjek yang berkaitan dengan sumber kekayaan, sifat kekayaan, kaedah menambah kekayaan, dan kaedah mengagihkan kekayaan. Khususnya, ekonomi politik menangani pemilikan harta, mata wang, kadar pertukaran, piawaian emas, Riba (riba), penimbunan, perdagangan dan perniagaan, syarikat, tenaga manusia, dan pemenuhan keperluan asas manusia. Seterusnya kita membincangkan perspektif Islam mengenai setiap isu ini dan menunjukkan bagaimana Islam menguruskan pelbagai sumber ekonomi untuk meningkatkan pengeluaran, mengawal penggunaan, dan menghapuskan kemiskinan.

The political economy addresses a myriad of subjects related to the sources of wealth, the nature of wealth, the methods of increasing wealth, and the methods of distributing wealth. In particular, the political economy deals with property ownership, currency, exchange rates, gold standard, Riba (usury), hoarding, trade and commerce, corporations, human labor, and satisfaction of human basic needs. Next we discuss the Islamic perspective on each of these issues and show how Islam manages the various economic resources to enhance production, regulate consumption, and eliminate poverty.

Sebelum saya menerangkan komponen-komponen ekonomi politik Islam, perlu saya nyatakan bahawa sejak dahulu lagi para ulama Islam telah mengambil banyak usaha untuk menghimpunkan rujukan-rujukan berkenaan perkara kewangan yang terdapat dalam Al-Quran, sabda Nabi ﷺ, amalan para sahabat, dan amalan pelbagai khalifah. Antara rujukan yang paling terkenal ialah kitab bertajuk Al-Amwal (diterjemahkan sebagai kewangan) yang disusun oleh Abu Obaid Al-Qasim Bin Salam yang hidup dalam tempoh 767-838 M (150-224 H). Dalam kitab Al-Amwal, Abu Obaid mengumpulkan segala rujukan yang berkaitan dengan wang, urus niaga kewangan, pemilikan harta, pengagihan wang, dan perkara-perkara yang berkaitan. Al-Amwal merupakan rujukan yang sangat kaya maklumat bagi mana-mana pelajar atau sarjana yang ingin memahami ekonomi Islam. Satu lagi rujukan utama ialah kitab bertajuk Al-Kharaj (diterjemahkan sebagai cukai tanah) yang dikarang oleh Imam Abu Yousuf Yakub Al-Ansari (730-799 M, 81

Before I proceed to describe the components of the Islamic political economy, I should note that historically Muslim scholars spent a good amount of effort compiling references to financial matters found in the Quran, the statements of the Prophet, the actions of companions, and the practices of various caliphs. Among the most prominent references is the book under the title Al-Amwal (translated as finances) compiled by Abu Obaid Al-Qasim Bin Salam who lived in the period 767-838 AC (AH 150-224). In the book Al-Amwal, Abu Obaid collected all references related to money, financial transactions, property ownership, money distribution, and related subjects. Al-Amwal is a very resourceful reference for any student or scholar seeking to understand the economics of Islam. Another major reference is the book under the title Al-Kharaj (translated as land taxation) authored by Imam Abu Yousuf Yakub Al-Ansari (730-799 AC, 81

AH 113-182). Abu Yusuf menulis Al-Kharaj atas permintaan Khalifah Harun Al-Rasyid, yang sedang mencari rujukan yang baik untuk mentadbir 82

AH 113-182). Abu Yousuf wrote Al-Kharaj based on the request of Caliph Harun Al-Rasheed, who was looking for a good reference for managing 82

hal-ehwal kewangan negara. Al-Kkharaj membincangkan secara terperinci tentang hasil pendapatan negara, item-item belanjawan negara, dan cara-cara pengagihan kekayaan di kalangan rakyat negara. Selain perkara-perkara kewangan yang dibincangkan dalam kitab Al-Kharaj, Abu Yusuf turut memasukkan dasar dan strategi untuk menguruskan kewangan negara.

the financial matters of the state. Al-Kharaj talked in details about the revenues of the state, the state budget items, and the means of distributing the wealth among the constituents of the state. Besides the financial matters addressed in the book of Al-Kharaj, Abu Yousuf included policies and strategies for managing the finances of the state.

Selain kitab Al-Kharaj dan Al-Amwal, perpustakaan Islam memiliki banyak rujukan tentang hal-hal kewangan yang terdapat dalam karya dan penulisan pelbagai ulama dalam mazhab imam-imam terkemuka, seperti Abu Hanifah,83 Ja'far,84 Malik,85 Al-Shafi'i,86 dan Ibn Hanbal.87 Sepanjang sejarah negara Islam khilafah, hal-hal kewangan dan ekonomi dalam negara diselesaikan dan ditangani oleh para ulama yang mahir dalam proses memperoleh hukum bagi pelbagai perkara dengan menggunakan alat-alat istinbat yang telah mapan. Hukum-hukum yang diperoleh oleh para ulama itu digunakan oleh para khalifah melalui permintaan secara langsung, sebagaimana ketika Al-Rasyid meminta Abu Yusuf untuk menyediakan satu set hukum yang menyeluruh. Atau sebagai alternatif, pemerintah hanya menggunakan hukum-hukum yang telah diperoleh dari masa ke masa oleh pelbagai ulama dan yang telah ditetapkan sebagai undang-undang melalui amalan.

In addition to the books of Al-Kharaj and Al-Amwal, the Islamic library has countless of references to financial matters embedded in the compilation and writing of various scholars within the schools of the prominent Imamas, such as Abu Hanifah,83 Ja’far,84 Malik,85 Al-Shafi’,86 and Ibn Hanbal.87 Throughout the history of the Islamic state of khilafah, the financial and economic matters in the state were resolved and addressed by scholars who were fluent in the process of deriving rules on various matters by utilizing well established tools for derivation. The rules derived by the scholars were utilized by the caliphs through a direct request as was the case when Al-Rasheed asked Abu Yousuf to provide a comprehensive set of rules. Alternatively, the ruler would just use the rules which have been derived over time by various scholars and have been established as laws through practice.

Para ulama daripada pelbagai mazhab terus membincangkan semua perkara dalam negara, termasuk perkara kewangan dan ekonomi, serta memberikan hukum dan peraturan yang sesuai. Hampir tanpa kecuali, setiap kitab fiqh (hukum-hukum Islam) akan memuatkan bab dan bahagian khusus tentang perdagangan, pinjaman, riba, jual beli, harta tanah, cukai tanah, belanjawan dan pembiayaan peperangan, hasil rampasan perang, kutipan dan agihan zakat, perkongsian, harta awam atau harta bersama, dan banyak lagi.

The scholars from the various schools of thought continued to address all matters in the state including financial and economic matters and provide the appropriate rules and laws. Almost without exception, each and every fiqh (Islamic laws) book would include specific chapters and sections on trade, loans, riba (usury), sale, land property, land taxation, war budgeting and funding, proceeds of war, zakah collection and distribution, partnerships, common or public properties, and much more.

Sejak runtuhnya negara Islam khilafah pada tahun 1924, sistem-sistem Islam tiba-tiba tidak lagi diamalkan di negara-negara yang sebelumnya diperintah oleh hukum Islam. Sistem ekonomi dan kewangan tidak terkecuali. Kuasa penjajah Britain, Perancis, dan negara-negara Eropah yang lain memperkenalkan kepada negara-negara ini undang-undang dan peraturan baharu yang menggantikan hukum Islam. Satu-satunya amalan kewangan Islam yang terus kekal semasa dan selepas tempoh penjajahan ialah amalan zakat, kerana dalam Islam zakat dianggap sebagai ibadah dan salah satu rukun Islam. Malah amalan zakat pada tempoh ini lebih menjadi amalan individu berbanding aktiviti yang ditaja oleh negara seperti yang pernah berlaku sejak penubuhan negara pertama di Madinah oleh Nabi Muhammad ﷺ. Akibatnya, prinsip-prinsip sistem ekonomi dan kewangan Islam kehilangan norma praktikalnya di negara-negara majoriti Muslim. Lama-kelamaan, prinsip teori ekonomi Islam menjadi kabur dan tidak jelas, bukan sahaja bagi orang Islam awam, malah bagi sebahagian ulama dan ahli akademik Islam. Ini adalah akibat semula jadi daripada terhentinya pelaksanaan sistem ekonomi dan politik selama hampir seratus tahun.

Since the collapse of the Islamic state of khilafah in 1924, the systems of Islam were abruptly deactivated in the countries previously ruled by the Islamic laws. The economic and financial systems are no exception. The colonial powers of Britain, France, and other European countries introduced to these countries new laws and rules which replaced the Islamic ones. The only Islamic financial practice which survived during and after the colonial period was the practice of zakah, because in Islam zakah is considered a ritual and one of the pillars of Islam. Even the practice of the zakah during this period became more of an individualistic practice rather than a state-sponsored activity as used to be since the establishment of the first state in Medina by Prophet Mohammad (PBUH). As a result, the Islamic principles of the economic and financial system lost their practical norm in Muslim majority countries. Over time, the theoretical principles of the Islamic economy blurred and became rather fuzzy not only for the average Muslim, but also for some Muslim scholars and academics. This is a natural result for abandoning the implementation of the economic as well as the political system for almost a hundred years.

Beberapa kajian yang membincangkan sistem ekonomi dalam Islam dalam beberapa dekad kebelakangan ini telah menyumbang secara ketara dalam membina semula gambaran sebuah sistem yang telah kabur selama lebih satu abad. Satu kajian muncul seawal tahun 1953 bertajuk The Economic System in Islam karya Taqiuddin al-Nabhani. Sebuah lagi buku (The Perfect Political Economy) muncul pada awal tahun 1960-an dan membincangkan ekonomi politik dalam Islam. Pada awal tahun 1970-an, sebuah buku lain muncul bertajuk Iqtisaduna, yang bermaksud "Ekonomi Kita." Buku keempat (Al-Amwal in the State of Khilafah) muncul pada tahun 1980. Buku-buku ini meletakkan asas yang kukuh bagi sistem ekonomi Islam, walaupun ia kelihatan sangat teoretikal memandangkan keadaan politik di dunia Islam pada masa kajian-kajian ini diterbitkan. Minat terhadap subjek ekonomi Islam mula meningkat pada tahun 1980-an, terutamanya selepas revolusi Islam di Iran. Penubuhan Republik Islam Iran menimbulkan kesedaran di rantau ini, buat pertama kalinya, bahawa sistem ekonomi Islam mempunyai nilai praktikal yang lebih daripada yang disangka sebelum ini. Sejak itu, berpuluh-puluh kajian yang bertajuk seperti "Ekonomi Islam," "Pemikiran Ekonomi dalam Islam," "Gaya Ekonomi dalam Islam," "Kaedah Ekonomi Islam," "Kewangan Islam," "Kewangan Negara Islam," dan seumpamanya muncul dalam literatur Islam.

The few studies that addressed the economic system in Islam in the last few decades contributed in a significant manner to reconstruct an image of a system which has been clouded for over a century. One study appeared as early as 1953 under the title The Economic System in Islam88 by Taqiuddin al-Nabhani. Another book (The Perfect Political Economy) appeared in the early 1960s and addressed the political economy in Islam.89 In the early 1970s another book appeared under the title Iqtisaduna which stands for “Our Economy.” A fourth book (Al-Amwal in the State of Khilafah) appeared in the 1980.153 These books laid down a solid foundation for the Islamic economic system, although they seemed very theoretical given the political conditions in the Muslim world at the time these studies appeared. Interest in the subject of Islamic economy began to increase in the 1980s, especially after the Islamic revolution in Iran. The creation of the Islamic Republic of Iran created a sense in the region for the first time that the economic system of Islam has more practical merit than previously thought. Since then, tens of studies bearing titles such as “Islamic Economy,” “Economic Thinking in Islam,” “Economic Styles in Islam,” “Islamic Economic Methods,” “Islamic Finances,” “Finances of the Islamic State,” and the like showed up in the Islamic literature.