Nilai instrumental atau basis kebijakan merupakan sesuatu yang dimiliki setiap sistem ekonomi, nilai instrumental ini yang menjadi syarat terlaksananya sistem ekonomi, dan sistem tersebut dapat dijalankan bila terdapat nilai instrumental di dalamnya. Jika dalam ekonomi kapitalis nilai instrumentalnya terdapat pada kebebasan tanpa restriksi untuk keluar masuk pasar. Dalam sosialis justru sebaliknya, semua kegiatan ekonomi dilakukan secara terpusat dimana faktor produksi diatur secara kolektif sehingga individu tidak memiliki kebebasan keluar masuk pasar. Sedangkan dalam ekonomi Islam memiliki nilai instrumental yang membebaskan individu dan pemerintah untuk masuk dalam kegiatan ekonomi.
Ada beberapa nilai instrumental dari sistem ekonomi Islam yang berpengaruh pada pola hidup maupun tingkah laku dalam kegiatan ekonomi individu maupun masyarakat. Diantaranya sebagai berikut:
Zakat Zakat ialah sebagian harta (maal) yang harus didistribusikan oleh seorang muslim apabila harta tersebut telah memenuhi ketentuan syariat; mencapai nishab dan haul, yang akan diberikan kepada orang yang memiliki hak untuk mendapatkannya; setidaknya ada 8 asnaf penerima zakat (Q.S. At-Taubah:60).
Pada masa awal Islam zakat menjadi sumber pendapatan utama negara yang membiayai sumber dana jaminan sosial. Zakat menjadi salah satu filantropi ekonomi Islam yang memiliki pengaruh besar, diantaranya: (1) zakat mampu mengentaskan kesenjangan ekonomi karena zakat mendorong pendistribusian harta dari mereka yang berkelebihan harta kepada mereka yang membutuhkan sehingga kebutuhan pokoknya terpenuhi, (2) baik secara langsung ataupun tidak langsung zakat akan berpengaruh kepada pola konsumsi masyarakat sehingga hal ini akan memberikan dampak terhapusnya perbedaan kelas yang menonjol di masyarakat akibat perbedaan pendapatan, (3) zakat mampu membendung inflasi serta mampu meningkatkan produktivitas testosterone cypionate masyarakat apabila dana zakat tersebut dikelola melalui usaha yang produktif. Karena dari dana zakat seseorang yang miskin akan memiliki modal untuk mendirikan usaha sehingga lapangan pekerjaan pun akan terbuka luas dan mereka yang semula mustahik tidak mustahil akan berubah menjadi muzakki.
Larangan Riba Riba merupakan nilai instrumental yang erat kaitannya dengan penghapusan praktik ketidakadilan dan kedzaliman (Q.S. Al-Baqarah: 278-279). Pelarangan riba secara sempit sama halnya dengan menghapus eksploitasi yang timbul dalam kegiatan jual beli ataupun hutang piutang. Secara luas pelarangan riba memiliki makna pelarangan segala bentuk kegiatan ekonomi yang mengakibatkan ketidakadilan dan kedzaliman.
Dampak dari adanya riba secara makro akan berpengaruh pada naiknya angka inflasi. Hal ini dikarenakan suku bunga/riba yang dibebankan atas nasabah akan berefek pada naiknya biaya/beban produksi dimana pada akhirnya hal ini akan menaikkan harga atau inflasi secara keseluruhan. Jika harga sudah meningkat, maka pasti akan ada segelintir msyarakat yang terkena dampak negatifnya yaitu golongan masyarakat yang berpenghasilan rendah. Inflasi dapat menyebabkan seseorang yang semula muzaki akan jatuh miskin dan tidak mustahil jika mereka menjadi mustahik. Hal ini disebabkan karena kenaikan harga yang pada akhirnya membuat mereka tidak mampu mencukupi kebutuhan dasar hidupnya.
Kerjasama ekonomi Dalam kapitalis yang menjadi ciri khas sistem ekonomi ini ialah seluruh kegiatan ekonomi yang bebas terutama dalam hal kompetisi pasar, sehingga mereka menganggap orang lain sebagai pesaing atau kompetitor. Sedangkan dalam sosialis sebaliknya, semua kegiatan ekonomi diatur oleh pemerintah sehingga tidak ada persaingan dan kebebasan dalam pasar. Lain halnya dengan ekonomi Islam yang menonjolkan kerjasama dalam semua kegiatan ekonominya baik pada sektor produksi, distribusi maupun konsumsi.
Hal ini tercermin dalam akad-akad muamalah seperti syirkah, mudharabah dan sebagainya. Menurut Daud Ali dari hal-hal tersebut dapat menciptakan kesejahteraan sosial, mengentaskan kesengsaraan masyarakat (Q.S Al – Imran: 103, Al – Maidah: 3, At – Taubah: 71, 105), menghilangkan serta mencegah ketidakadilan dan penindasan dalam ekonomi serta mencegah terjadinya ketidakmerataan dalam pendistribusian kekayaan (Q.S Al – Isra: 16, Al – Haqqah: 25-37, 89), dan melindungi mereka yang lemah (Q.S. An-Nisa: 5-10, Al – Fajr: 17-26). Dari hal tersebut maka spesialisasi tenaga kerja dapat dilakukan dengan optimal, dan keadilan serta pemerataan ekonomi dapat diwujudkan dan ditegakkan.
Jaminan sosial Islam merupakan agama yang tidak mengenal kasta, semua orang mendapatkan hak yang sama termasuk dalam jaminan sosial atas kebutuhan dasar hidup (basic needs) yang diberikan kepada semua lapisan masyarakat (Q.S. At-Taubah: 6). Urgensi jaminan sosial dalam Islam dijelaskan dalam Al-Qur’an sebagai berikut: (1) kekayaan alam harus bisa dinikmati oleh semua makhluk-Nya (Q.S. Al – An’am: 38, Ar- Rahman: 10), (2) memperhatikan kelayakan hidup orang miskin adalah tugas mereka yang memiliki kelebihan harta (Q.S. Adz- Dzariyat: 19, Al- Ma’arij: 24), (3) harta tidak boleh berputar dan hanya dinikmati oleh golongan tertentu saja, (4) memperlakukan orang lain dengan baik sebagaimana Allah memperlakukanmu dengan baik (Q.S. Al-Qashash: 77), yaitu dengan cara; (5) orang yang tidak memiliki kelebihan harta bisa ikut berpartisipasi dalam kegiatan sosial dengan menyumbangkan tenaga (Q.S. At -Taubah: 79), (6) seseorang yang memberikan harta dan tenaganya untuk kepentingan pribadi, keluarga serta sosial masyarakat janganlah hanya karena ingin dipuji orang lain (Q.S. At-Taubah: 262), (7) orang yang mendapatkan jaminan sosial tersebut harus diberikan minimal kepada orang yang masuk kedalam golongan yang telah ditentukan dalam Al-Qur’an (Q.S. Al-Baqarah: 273, At-Taubah: 60), etc.
Jika jaminan sosial diatas dilaksanakan dengan optimal maka tugas manusia disamping beribadah kepada Allah, menjaga diri dari sifat tamak dan egosimenya, juga telah membersihkan dan mendistribusikan kekayaan atas ajaran syariat. Tentu saja hal tersebut akan mewujudkan pertumbuhan yang sustainable, seimbang serta berkeadilan.
Peran Pemerintah Lain halnya dengan sistem kapitalis yang mereduksi tugas pemerintah serta memberi mandat yang bebas atas swasta/pelaku pasar dan sistem sosialis yang sangat mereduksi peran pelaku pasar serta peran sentral yang kuat oleh pusat (negara/pemerintah), dalam Islam sistem ekonominya berada diantara keduanya. Sistem ekonomi Islam memberikan kebebasan kepada swasta sekaligus peran pemerintah sebagai regulator, artinya Islam menghormati mekanisme pasar dengan menyeimbangkan peran antara pemerintah dan swasta, dengan demikian hal ini mencegah terjadinya distorsi pasar, seperti praktik tadlis, dzalim, ikhtikar dan lain-lain.
Peran negara atau pemerintah pada masa awal Islam dilaksanakan oleh Al-Hisbah yaitu sebuah lembaga pengawas pasar yang bertugas mengatur persoalan dalam pasar. Hal ini bukan hanya menyangkut mekanisme kegiatan dalam pasar tetapi juga sisi moral pelaku pasar seperti memerintahkan untuk mendirikan sholat jum’at, melarang tindakan yang dapat merugikan orang lain; berdusta, mengurangi takaran atau timbangan dan jenis transaksi yang merugikan lainnya. Ini berarti keikutsertaan peran pemerintah/negara selain bertindak mengawasi interaksi pasar juga bertugas mencari solusi untuk mengatasi permasalahan didalam pasar. Pada akhirnya hal ini akan berpengaruh pada tegaknya keadilan, keseimbangan, kebebasan dan kebersamaan disemua kalangan masyarakat.
Penutup Islam memiliki sistem ekonomi tersendiri, yang berdiri sendiri dan bukan menjadi bagian atau perpaduan dari sistem ekonomi sosialisme dan kapitalisme. Sistem ekonomi Islam berada ditengah-tengah dengan nilai instrumental yang sangat berlainan dari kedua sistem ekonomi tersebut.
Islam tidak menjadikan seseorang menjadi pemegang kendali pusat (antroposentrisme) tetapi sebagai khalifah dimuka bumi yang bertugas mengabdi serta menjaga apa yang Allah percayakan. Maka dari itu, sistem ekonomi Islam telah meletakan basis-basis kebijakannya pada beberapa hal, berupa; (1) perintah mendistribusikan harta berupa zakat dari yang kelebihan dana (muzakki) kepada mereka yang membutuhkan (mustahiq), (2) pelarangan praktik eksploitasi (riba), (3) pemberian jaminan sosial atas mereka yang memiliki hak untuk mendapatkannya, (4) membangun kerjasama ekonomi baik antar individu, kalangan masyarakat maupun antar negara, (5) memberikan peran kepada lembaga pemerintah sebagai pengawas pasar sehingga akan terciptanya sinergi antar swasta/pelaku pasar yang akan mewujudkan keamanan, keadilan serta kemakmuran ditengah masyarakat.
Author : Syahdatul Maulida
Cari info tentang ekonomi syariah? Cek aja di website KSEI Progres
🎊🥇Begini Strategi BSI Dalam Transformasi & Inovasi Digital🥇🎊
Jakarta, CNBC Indonesia- Direktur Utama Bank Syariah Indonesia Tbk (BRIS) Hery Gunardi mengungkapkan strategi transformasi digital yang akan dilakukan perusahaan dan rencananya menjadikan mobile banking BSI menjadi sebuah super app. Transformasi ini dilakukan seiring dengan perubahan pola konsumen yang kini mengandalkan digital, serta terbatasnya mobilitas masyarakat di masa pandemi Covid-19.
“Digital atau online banking ini satu keniscayaan dalam perbankan, digitalisasi jadi jawaban yang harus dilakukan. Sekarang ini transaksi yang dilakukan dari electronic channel mencapai 85% , inilah yang membuat kami melakukan inovasi,” kata Hery dalam Economic Update CNBC Indonesia, Rabu (14/7/2021).
Inovasi yang dilakukan BSI terutama dalam layanan mobile banking, sehingga bukan hanya sebagai alat transaksi keuangan namun juga memiliki fungsi yang lebih lengkap. Hery mengatakan BSI telah meluncurkan fitur menarik berupa pembukaan rekening dengan biometric face recognition.
Dengan begitu nasabah tidak perlu datang ke bank jika ingin membuat tabungan. Inovasi ini diharapkan bisa menarik nasabah milenial untuk menabung dan menggunakan bank syariah untuk kebutuhan keuangannya.
“Selain improve stabilisasi mobile banking kami akan ada paylater, jadi ini semakin melengkapi fitur yang sudah ada. Bank Syariah Indonesia ini unik karena tidak seperti yang lainnya, kami ada fitur gadai dan cicilan emas. Jadi nasabah bisa gadai dan cicil emas lewat mobile banking,” kata Hery.
Selain itu, banyak fitur lainnya yang bisa dijadikan andalan nasabah seperti transfer, pembayaran, hingga QRIS. Hery menegaskan BSI Mobile Banking bisa dijadikan sebagai sahabat keuangan sosial bagi nasabah, dan ke depannya akan menjadi sebuah super app banking.
Dia menambahkan mobile banking BSI kini juga bisa terhubung untuk transaksi e-commerce maupun fintech, hingga layanan digital. Menurutnya di masa ini pihaknya terus mendorong open banking dan terhubung dengan yang lainnya. Dengan begitu layanan bank syariah bisa memberikan layanan yang sama baiknya dengan bank konvensional.
“Walaupun bank syariah hadir belakangan tapi bukan berati kita tidak bisa berikan layanan yang sama baiknya,” ujar Hery.
Bogor, Indonesia – Pada hari Sabtu, 19 Juni 2021 tepatnya dari pukul 20.30 – 23.15 WIB, KSEI Progres dalam hal ini Divisi DEAR (External, Affairs, and Relationship) mengadakan kegiatan Focus Group Discussion (FGD) sekaligus silaturahim dengan Ketua RW 004, Abah Junaedi. Kemudian dihadiri juga Ketua RT 001/004, Bapak Piping, dan Ketua RT 002/004, Bapak Hendra Ganak. Sementara ketua RT 003/004, Bapak Ahmad berhalangan hadir karena sedang ada kegiatan Family Gathering bersama warganya. Kegiatan ini berlangsung di wilayah RW 004 Desa Citaringgul, Kecamatan Babakan Madang, Kabupaten Bogor, Jawa Barat yang merupakan Desa Binaan KSEI Progres.
Tujuan dari agenda FGD Sabtu kemarin adalah pengurus KSEI Progres membawa rancangan program Desa Binaan selama 5 tahun (2021 – 2026) yang selanjutnya dibahas dan didiskusikan bersama pengurus RT/RW setempat. Terdiri dari 13 program, diantaranya;
🔶 5 Program Pendidikan 🔶 5 Program Lingkungan 🔶 1 Program Ekonomi 🔶 1 Program Kesehatan 🔶 1 Program Sosial Kemasyarakatan
Dari rancangan program yang didiskusikan, Alhamdulillah pengurus RT/RW setempat menyetujui rancangan tersebut dan akan dilakukan rapat internal lanjutan untuk membahas program desa binaan yang sudah disusun oleh mahasiswa atau pengurus KSEI Progres.
Sebelumnya, KSEI Progres Institut TAZKIA Bogor telah melakukan kegiatan penelitian di kawasan RW 004. Program riset ini membawakan tema penggalian potensi dan permasalahan desa binaan, serta potensi desa syariah yang bekerjasama dengan Divisi RnD (Research and Development) KSEI Progres. Jumlah responden penelitian ini sebanyak 30 orang atau masyarakat yang terdiri dari pengurus RT/RW, Tokoh Agama, Tokoh Masyarakat, Tokoh Pemuda, Kader PKK, dan sejumlah warga biasa. Penelitian tersebut dilakukan pada bulan Februari, Maret, dan April 2021.
Hasil penelitian tersebutlah yang kemudian diolah dan dijadikan sebagai sumber referensi dalam pembuatan dan penyusunan Blueprint Desa Binaan KSEI Progres.
Diharapkan dari adanya ikhtiar ini dapat menjadikan Desa Binaan KSEI Progres lebih terkelola dengan baik dan pergerakan mahasiswa dapat lebih berdampak bagi masyarakat setempat karena adanya inklusivitas dari perencanaan program yang matang yang sedang disusun hari ini.
Ditargetkan Blueprint Desa Binaan dapat rampung dan terbit di akhir Juli 2021 yang akan diresmikan langsung oleh Ketua KSEI Progres periode 2020/2021, Ach Rizalul Fitri menjelang kegiatan Musyawarah Besar berlangsung di bulan Agustus 2021.
Digital currency has become a trend in our society today. The existence of cryptocurrencies such as Bitcoin and Libra has challenged our financial system. As a result, the Central Bank as the government body who is responsible for conducting the monetary system is developing techniques to catch up with the trend itself so that it would not lose its authority over the financial system in a country. This is important because the shortcomings that come from cryptocurrencies have turned the world to another revolution of money. Thus, to understand more about the trend, it is important for us to begin our understanding about what is digital currency itself.
Digital currency – otherwise called digital money, electronic money, electronic currency or cyber cash – is a term used to include the meta-group of sub-types of digital currencies, including virtual currency, cryptocurrency, e-Cash, and Central Bank Digital Currency (Tan, 2020). Hence, digital currency is an electronic form of money.
What makes the difference between digital currency and the existing e-money such as DANA pay or OVO is that this currency has no physical form. Using the current e-wallet, people can easily change their account to physical Rupiah. However, in the case of digital currency, it can only be accessed through smartphones or other telecommuting devices but cannot be exchanged for cash (Rodeck, 2021).
The Bank of England have described a CBDC as electronic central bank (CB) money that: 1. Can be accessed more broadly than reserves; 2. Potentially has much greater functionality for retail transactions than cash; 3. Has a separate operational structure to other forms of Central Bank money, allowing it to potentially serve a different core purpose, and; 4. Can be interest bearing, under realistic assumptions paying at a rate that would be different to the rate on reserves. (Ward & Rochemont, 2019).
Some people might be confused in understanding the difference of central bank digital currency and private cryptocurrencies such as Bitcoin, Libra, and Ether. It is important to note that digital currency is a very wide range, hence, cryptocurrency is one of its kind. Cryptocurrency itself is a digital currency in which encryption techniques are used to regulate the generation of units of currency and verify the transfer funds, operating independently (Ward & Rochemont, 2019). Hence, even other currencies could borrow cryptocurrency technology as the medium to make their digital currency. What makes CBDC different with other private currency is perhaps the way they are issued. CBDC is a currency that is issued by the Central Bank whereas private cryptocurrency is issued by firms.
Furthermore, who issued the money would become the most vital matter as it determined the legality of the money itself. For example, the use of Bitcoin can only be used at merchants who accept those payments. Indeed, private cryptocurrency would be like the community currency such as dinar and dirham community. As for CBDC, once they are issued, they could be used nationally and globally because it has been legalized by the government.
In addition, the main reason for the issuance of private cryptocurrency is that it is based on a decentralized system that makes it hard for any government intervention. Our financial systems today mostly rely on the centralization where bank central has the authority to overview any transactions within the country to prevent any money laundering and other crimes. It also helps the Bank Central to keep stability of a nation’s monetary system. The willingness of people to be free from government intervention is one of the reasons that people start to use private cryptocurrency. This would open more opportunities for crimes to happen such as money laundering and corruption by government employees. As for this matter, it is a challenge for the Central Bank to prevent this risk from happening in the future. Hence, it is believed that CBDC can be a solution to keep control of the monetary system and make it balance as the impact of the widespread use of private cryptocurrency.
China has become one of the pioneers in implementing Central Bank Digital Currency. There are the needs for both domestically and internationally, also politics and economically towards the implementation of digital Yuan. Some of the domestic reasons why China issued digital yuan is to increase financial inclusion and as prevention of financial crime (money laundering, terrorist financing, and tax evasion) (Randhawa, 2020). As the country with the biggest population in the world, a large population in China, especially those in rural areas do not have access to banks. The issuance of digital yuan would help better financial inclusion for this population since CBDC is not limited for bank account holders.
Besides, in China, cash is reportedly used in many suspicious transfers of money. China’s cash in circulation of money at the end of 2019 was 7.7 trillion yuan, a 5.4% increase year on year, which means the absolute amount is on the rise even though a percentage of cash in circulation to nominal GDP declined to 7.8%. In addition to more stringent monitoring of large cash transactions, China promotes CBDC so that the government could have a better view on its money circulation as to strengthen countermeasures against crime, including illicit outflows of funds (Yatsui, 2020).
Furthermore, China Digital Currency Electronic Payment (DCEP) is a method to prevent the existence of an oligopoly market in digital payment by big private companies (Yatsui, 2020). Study shows that in terms of value, banks outperform non-banks in e-payments transactions because it handles large corporate payments, remittances, and payroll payments. However, in terms of volume, the non-banks far surpass the banks due to the rapid growth of small mobile payments. Of the total mobile payments, Alipay accounts for 55.4%, and Tencent affiliates, including WeChat Pay, for 38.5%. The oligopoly made by these two giant companies could lead to a situation where safety of payments is lost. In short, China DCEP would be a net to keep the use of digital payment in control.
People Bank of China (PBoC) has begun exploring the concept of a national virtual currency in 2014. Next, they include the application of blockchain technology in its 13th Five Year Plan in 2016. Subsequently, the PBoC established Digital Currency Research Institute in 2017, which is responsible for China’s digital currency development and testing to further its efforts in the development of the “Digital Yuan”. With the Coronavirus pandemic, it catalyzed the process of digitalization of Yuan. In April 2020, the PBoC confirmed that some state-owned banks are conducting internal trials of the digital currencies in four Chinese cities – Shenzhen, Suzhou, Chengdu, and Xiong’an – and is considering its usage during the 2022 Winter Olympics in Beijing.
China has also included some big merchants for testing DCEP. These include Starbucks, McDonald’s, and other major firms such as ride-hailing company Didi Chuxing, food delivery giant Meituan Dianping and streaming platform Bilibili. Those merchants are chosen because it can be explained by fact that they make transactions worth several billion dollars daily. For example, Didi Chuxing (ride hailing service) has a client base of about 550 million while Meituan Dianping (food delivery services) currently has almost 450 million customers and about 6 million companies using it to sell their products. Such volumes can significantly accelerate the popularity and subsequent adoption of the digital yuan (Tan, 2020).
The goal of China’s pilot program on CBDC is to test for the digital currency’s theoretical reliability, system stability, functional availability, process convenience, scenario applicability and risk management. Even though it is said that digital RMB is the unifying feature of the dual circulation economy by seamlessly linking both domestic and external components so they are safe from foreign interference, how long the testing period would be is still unknown. The adoption of digital currency is still a long journey for China and other central banks around the world.
As a leading country in implementing digital currency, there are many things that Indonesia could learn from China. This is with the background that Indonesia and China both have similarity in terms of its population of citizens and also the culture as Asian country. Some lessons that can be learned from China CBDC development are:
Firstly, a country must be advanced in technological development. The collaboration of government and researchers and technology experts will determine the success of the implementation of CBDC in most countries not limited to China. Indonesia could follow by establishing a research center under Bank Indonesia to explore the possibility of implementing CBDC in Indonesia. However, looking at the possibilities must also be backed up by the advancement of technology development. Some other fields that need to be encouraged to boost the research are experts in cryptocurrency, blockchain technology, cyber security and other technology that are related to them. China has done this earlier since 2014 by exploring national digital currency and finally established the Digital Currency Research Institute in 2017. In short, getting loads of research is crucial to implement the national digital currency and should be done immediately if Indonesia will follow other countries soon.
Secondly, implementing CBDC should be backed by the strong political policy in the country. Implementing CBDC will be such a breakthrough in our economy system. Hence, the involvement of government policy might be needed in order to make it develop smoothly. This is because the digital currency issued will be implemented both in national and international scope. As per today, most digital currencies are backed with each country’s currency because the US dollar has not issued their digital currency yet. As a result, there has to be a strong economy to back up their currency. China is able to have such an achievement because Yuan is a currency that is also used widely. Furthermore, it is also one of the currencies in international trade. This make the Chinese Yuan is able to stand independently to the US dollar. Hence, if Rupiah can be strengthened, then it could add up to make the release of Rupiah CBDC possible.
Lastly, in order for CBDC to run effectively, it needs collaboration from all both government and private firms especially in the time of its trial. All local firms should support the initiation of government in issuing CBDC by willing to try it as their method of payment. The involvement of big companies in the trial program will be good because it could help researchers a lot to know how CBDC will impact the economy faster. As it is done in China with some of its big corporates, Indonesia should also look forward to synergizing with other big companies in Indonesia. This is because the big amount of transactions that is done by big companies can be a factor to be observed by the researchers.
As it is reported by Bank Indonesia, Indonesia is not in a hurry to issue its CBDC (Bank Indonesia, n.d.). However, Indonesia is still in the phase of observing everything. Both possibilities and threats are considered to make sure that Indonesia has a strong framework that is based on good design and technology before it implements its CBDC. Learning from China digital Yuan, cybersecurity and infrastructure is something that still needs to be upgraded before Indonesia goes to the next phase in issuing its CBDC. This is because, in an archipelago country such as Indonesia, the access to internet for all regions is still minimum and it could be a point that could be taken for consideration while building the system. Currently CBDC is included as a way to implement Blueprint Sistem Pembayaran Indonesia 2025 (Indonesia Payment System Blueprint 2025) (Bank Indonesia, n.d.).
A report by Institute and Faculty of Actuaries mentioned that one of potential risks in issuance of CBDC is that there would be greater competition among commercial banks which in turn lowers the profitability and reduces the financial stability of commercial banks, especially in the economic downturn (Ward & Rochemont, 2019). To maintain the healthiness of the private banking sector and also for the economy of the nation as a whole, Indonesia should review the role of commercial banks in its economic system and design a CBDC framework that could benefit both the government and also the private banking sectors.
In conclusion, the rise of private cryptocurrency that is issued outside the central bank has become one of the most influential phenomena in shaping our economic system. The authority of central banks across the world has been challenged. Hence, in recent international monetary policy conferences the idea of Central Bank Digital Currency is introduced.
Indonesia, which intends to digitize its money, can learn from other countries before starting to develop its own digital currency. The advancement in technology, strong economic policy, and the collaboration between government and firms are three things that China has done in issuing its CBDC and become the pioneer in the field. Those three aspects, if taken as the base of building a CBDC, could also bring Indonesia successful in issuing Digital Rupiah.
Works Cited Bank Indonesia. (n.d.). Rupiah Digital/ Central Bank Digital Currency (CBDC). From https://bicara.bi.go.id/knowledgebase/article/KA-01038/en-us Randhawa, D. S. (2020). China’s Central Bank Digital Currency – Implications for ASEAN. Singapore: S Rajaratnam School of International Studies (RSiS)-Nanyang Technological University. Rodeck, D. (2021, April 1). Digital Currency: The Future of Your Money. From Forbes Advisor: https://www.forbes.com/advisor/investing/digital-currency/ Tan, J. (2020). Digital Currency – Lessons from China. The Future: Digital Currency, 3. Ward, O., & Rochemont, S. (2019). Understanding Central Bank Digital Currency (CBDC). A Cashless Society-Benefits, Risks and Issues (Interim Paper) (p. 8). UK: Institute and Faculty of Actuaries. Yatsui, T. (2020). Implications of China ‘s Digital Yuan Initiative – Potential Impact and Future Focal Points -. Mitsui & Co.
Wakil Menteri Pariwisata dan Ekonomi Kreatif Angela Tanoesoedibjo, mengajak generasi milenial dan generasi Z mengambil peran untuk ikut mengembangkan Pariwisata berkelanjutan.
Pemuda sangat diharapkan menjadi aktor utama dalam pembangunan bangsa. Karena generasi muda lah ujung tombak kemajuan nya. Oleh karena itu, kami mengajak generasi pemuda untuk ikut Webinar Nasional PRESENT 2021 dengan tema :
“Kontribusi Pemuda dalam Pengembangan Ekonomi Kreatif Syariah dan Pariwisata Halal Indonesia”
Menghadirkan Pembicara : Dr. Indra, M. Si (Direktur Pusat Studi Halal IAI TAZKIA) Taufan Rahmadi (Konseptor Strategi Kreatif, Pemerhati Pariwisata, Penulis Buku Protokol Destinasi)
Dilaksanakan pada 🗓️ Rabu, 23 Juni 2021 🕗 08.00 – selesai 📍 Zoom Meeting
In the period of February to March 2020, the global stock market experienced an extraordinary level of volatility. Ten different countries with the highest levels of the COVID-19 pandemic at that time experienced an increased risk level of 26.6% which then caused systemic losses for investors and the market in a very short time (Zhang et al., 2020). A pandemic is indeed an extraordinary event and relatively no one – especially economists – predicts its impact, however, this raises fundamental questions about the inability to predict the situation to be a fundamental problem or not. A decade earlier, to be precise in the period 2007-2008, we know that financial crisis emerged which even according to Thaler (2015), almost no economist had predicted. The majority of economists, especially those with Keynesian views at that time, ignored basic advice to anticipate the crisis and instead held the view that the US government should be able to take advantage of the combination of high unemployment and low-interest rates for infrastructure investment. If it turns out that the financial predictions are not so significant, then how do we explain the anomalies in the financial phenomena that occur?
Those phenomena, if we only refer to the classic financial paradigm, it is likely that we will fail to explain the phenomenon that occurs. The classic financial paradigm generally assumes that the market and humans behave completely rationally. In addition, financial institutions and their instruments which are designed for humans, are assumed to be based on the assumption that markets and humans are equally rational, so that in practice it is very dependent on human behavior but seems to ignore the definition of humans as complex creatures, which are certainly capable of being rational, but it is possible on the other side of the coin that humans are also capable of being irrational. In short, we are faced with the classic assumption that people generally know what is in their best interest, and they behave based on that knowledge. While a more realistic assumption is that people sometimes still experience confusion or an inability to read financial situations – such as not knowing certain financial terms, for example – even when people know what is best, there is still an opportunity to behave otherwise – such as a tendency to behave in a massive consumptive manner compared to investment.
In classic financial theory, let us highlight the Efficient Market Hypothesis (EMH) theory which has been the reference since the mid-1950s. Baker (2014) stated that the Efficient Market Hypothesis (EMH) theory assumed that market prices are a representation of all available information, which means this theory must first assume that the market and its actors behave rationally for making financial decisions based on relevant information about market prices. The simple logic that arises from this theory is that it should be, the possibility of price fluctuations in a short time, stock crashes, and generally, the financial crisis must be very low – due to the market and its actors will always act rationally. However, we are faced with a fact that is often irrelevant to this theory which is characterized by the occurrence of extraordinary financial events within a certain period as exemplified earlier. This is what later became one of the points of disagreement between classic finance and behavioral finance in their quest for a better understanding of finance and its theoretical underpinnings (Kleinübing Godoi et al., 2005).
Researchers have attempted to identify alternative approaches that take into account the influence of psychology and other social sciences to better interpret human behavior when making certain financial decisions. Later on, behavioral finance emerged as an alternative to classic finance in the late 1970s, which is highlighted by the major work of Kahneman and Tversky (1979). Behavioral finance investigates the role of psychology and other social factors in the decision making process. Behavioral finance has received great attention from academics, professionals, and practitioners. However, even though this theory is gaining popularity, it is still considered new. Much effort is needed to develop a framework for the study of behavioral problems in finance mainly because of the discrepancy of the assumptions made compared to traditional financial theory and the lack of sufficient research to find a replacement theory. Simply put, the fundamental difference that distinguishes behavioral finance and traditional finance is the way of looking at human nature in the context of the cognitive approach of determining financial decisions in any situation. This then creates a new thinking gap that needs to reveal whether humans, if based on a certain identity foundation – such as religious values, for example, will have a good significance to a domain in behavioral finance or not. In this case, Musse et al. (2015) explicitly criticize most of the existing literature regarding Islamic behavioral finance which still revolves around behavior patterns and preferences in the adaptation of certain Islamic-based financial products. They argue that there should be a comprehensive framework that applies a psychological theory that does not contradict the paradigm in Islamic teachings in a holistic manner. Meanwhile, in simpler terms, the application of the variables of religiosity, religious motivation, a religious obligation is often used as variables that influence financial decisions (Ibrahim et al., 2017; Kaakeh, 2018; Nik Abdullah & Abd Wahab, 2015). To answer this question, the way Islam defines humans and their nature is important to determine the right elements that are directly related to the fundamentals of behavioral finance.
The Dual-Process Theory in a Glance
Before discussing further how Islam defines humans and their nature, the embodiment of The Dual-process theory which is often used as the basis for the occurrence of phenomena in the concentration of behavioral finance is important to discuss first. In general, The Dual-Process Theory provides an overview of how the human mind works by focusing on the results of thoughts that are born from two different processes. The terms commonly used for both processes are implicit processes or thought processes automatically (unconsciously) and explicit processes or conscious controlled thought processes). This was then confirmed by Daniel Kahneman (2003) who divided the cognitive ability of the human brain to think and make decisions into two parts which are roughly differentiated by the concepts of reasoning and intuition. Among the researchers, there is substantial agreement about the characteristics that differentiate the two types of cognitive processes, for which Kahneman (2003) proposes a neutral label for naming the divisions as System 1 and System 2.
System 1 operates quickly, automatically, easily, associatively, regularly, unconsciously, and mostly emotionally; it is also closely related to habit, and therefore difficult to control or modify. When we think quickly, we react intuitively to stimuli. We tend to respond to things that happen in ways that don’t involve our conscious mind or our reasoning. While System 2 operation tends to be slower, serialized, painstaking, and requires deliberate thinking; the system is also relatively flexible and has the potential to follow applicable rules. It is this system that supports strategic thinking, structuring problem solving, long-term planning, and other conscious activities in our minds. This integration between system 1 and system 2 does not limit the components of the dual-process theory itself, for example, if we want to look at the concentration of the empathy gap, we will find a concept similar to system 1 – system 2, but with hot-state and cold-state in human cognition. Simply put, it is the integration between these two parts of human cognition that then forms perspectives, biases, and decisions in almost everything, including financial decisions.
Islamic Model of a Soul in a Glance
From an Islamic perspective, Islam introduces the concept of a comprehensive spiritual dimension which in its content we can categorize as the Islamic view of psychology (Haque, 2004). In general, Abdul Razak (2012), explains that the concept of human nature in Islam includes physical, social, psychological, and spiritual dimensions. In more detail, it is explained that human nature in Islam adheres to the concept that humans are Allah’s best creation, born with a fitrah (primordial nature), have dual nature (body and spirit), play a role as the khalifah of Allah on earth (Allah’s vicegerent). This writing will discuss a little deeper about dual nature in the concept of Islam. In order to be comparable fairly (although more references are needed to test this relevance), the concept of dual nature in Islam, especially in the spiritual realm, has several concepts that intersect with the dual-process theory.
In this context, Rothman & Coyle (2018) stated that there is general stigmatization that the word ‘self’ is an interpretation of the concept of the nafs in particular. This must then be understood with a concept based on modern psychology where the term ‘self’ is not limited to referring to non-material psychological concepts, but nafs in Islam refers to a spiritual entity that is part of the physical human being. In several references that discuss how Islam embodies human nature and certain psychological models, some researchers cited Ihya Ulumuddin by Imam Al Ghazali as a reference (Adam, 2016; Haque, 2004; Haque et al., 2016; Rothman & Coyle, 2018; Sabki et al., 2019; York Al-Karam, 2019). Imam Al Ghazali divides the human soul into four separate parts, namely the ruh, nafs, qalb and aql.
In a brief explanation, the concept of ruh is explained as the origin of life, as explained several times in the Qur’an (22:29; 32:9; 21:19). Ruh is considered as an unchanging and pure entity originating and will return to Allah (Rothman & Coyle, 2018). In the same source, the term nafs refers to the lower self, which is explained as that part of the soul that has an inclination to the world through desire – although in its classification there are quite significant differences between nafs muthmainnah, nafs lawwamah, and nafs ammarah. Nafs is also explained as an eternal and non-physical essence that gives life force to the human physical body. It is influenced by the mind, will, intellect, heart and other cognitive processes.
Then Rothman & Coyle (2018) explained that the qalb (heart) is the spiritual center of man and is the most important part of what determines the state of the soul. Qalb, represents the capacity of the human personality which enables people to know and understand the reality of things, make evaluative judgments, and filter out right from wrong. The qalb’s role as an evaluative decision-maker in the human psyche makes it the center of personality, along with other roles as a center of intellectual ability, understanding, affection, and emotion (Skinner, 2019). The qalb, when functioning properly, can enhance the positive tendencies of the human personality leading to a constant state of self-awareness and understanding. In Arabic, the word qalb comes from the root word qalaba (verb) which means turning. Its unstable and moving condition puts it in a situation where it will have a tendency or inclination to follow ruh or nafs (Abdul Razak, 2012). Then Aql, or often translated as intellect. The Arabic word for intellect is aql, and comes from the root word aqala, which means endowed with reason, intelligent, cultivated with reason, and comprehensive. Intellect in the highest sense is a great power that receives the revelation of pure light while in the lowest sense, it is the power of ordinary reasoning (Abdul Razak, 2012).
What is related to the previous discussion, is how the integration between the two parts of cognition (in this case the human spiritual dimension) is especially the integration involving the qalb and aql. Abdul Razak (2012) explains that the function of the qalb is the seat of knowledge that tends to achieve knowledge at the level of intuition, inspiration, and inspiration – with its abilities that do not take long and are natural. While the aql functions for reasoning and embodiment of perceptions that are motivated by certain senses to then be managed as information with its character that goes through several steps of reasoning, a relatively long time and others. This, if we examine more deeply, we do not find concepts that are in extreme contrast to dual process theory, especially in the role of cognition that underlies the formation of decision making and biases. Therefore, Al-Abbadi & Abdullah (2017) then explains that the use of instruments in behavioral finance – behavioral biases, for example – in general, can also be applied to the Islamic approach and related phenomena.
A Short Note
Behavioral finance in short is a study that involves elements of psychology and sociological influences in analyzing certain financial phenomena. The addition of the name Islam here is intended to specify the scope in which the related discussion includes Islamic finance. In general, Islamic behavioral finance can contribute in three distinguishing concentrations.
First, universal conditions in the formation of decision-making and biases based on Islamic financial and/or economic instruments related to them. The formation of decision-making, in this case, includes everything related to Islam which is still in the financial or economic context in general. The theory that is relatively general to be used in this case was born from the realm of psychology which was later adapted into economic and financial formats and instruments. In the context of forming intention – which will directly affect the decision – the theories used include the Theory of Planned Behavior, the Theory of Reasoned Action, the Agency Theory, Social Capital Theory, Regret theory, and other intention-forming theories. Several classical psychological theories mentioned earlier are generally closely related to social interactions, beliefs, expectations, and other factors that influence intentions so that in practice these theories can be used as a theoretical basis for placing variables in decisions that are directly related to Islamic finance. In this case, the use of this theory can be used to test or determine the level of intention – which leads directly to decision making – from decisions related to Islamic finance such as the intention to switch to Islamic banking, the intention to invest in one of the Islamic financial instruments, product selection certain Islamic financial institutions financial planning behavior is in accordance with Islamic and possibly other broad research topics. If the phenomenon being analyzed is related to investment, related theories such as Portfolio Theory, Social Practice Theory, Prospect Theory, and others can also be used (Kahneman, 2003). There are also other theories related to direct decisions such as Game Theory, Fuzzy Theory, and others (Vanderbei, 2020). For example, several studies related to this are the research conducted by Aziz et al. (2018) which discusses behavioral intention to adopt Islamic banking in Pakistan; Kundisch & Dzoienziol (2008) which discusses decision support in financial planning; Ibrahim et al. (2017) which discusses Islamic home financing products in Malaysia, Khan et al. (2020) which discusses behavioral intention to invest in Pakistan.
A next approach is an approach that tries to uncover the cognitive bias that occurs during certain financial events. Common cognitive biases include cognitive dissonance, regret aversion, overconfidence, confirmation bias, anchoring bias, fundamental attribution error, and other cognitive biases (Kahneman, 2003). The analysis used based on the cognitive bias will reveal the irregularities of classical financial theory that often occur and explain the unanswered phenomena if we only pay attention – from problem reasoning to solutions – which use classical financial theory standards. What happens is within the scope of human behavior specifically. Because the context adopted is Islamic behavioral finance, the observed events are also related to Islamic finance. For example, topics that examine the cognitive bias that occurs when Muslim investors prefer issuers that are not listed in the Indonesian Sharia Stock Index (ISSI) than those that have been registered, or the cognitive bias that occurs when Muslim consumers tend to ignore the halal logo when choosing a product when the product is sold. is outside the classification of food and drink. Simply put, every anomaly that occurs – which of course is still within the scope of Islamic finance – is embodied and reviewed with a cognitive bias approach. For example, several studies related to this are the research conducted by Kourtidis et al. (2011) which discusses psychological bias for trading investors; Todd (2020) which discusses behavioral bias regarding message framing in financial planning; Fiksenbaum et al. (2017) which discusses financial threats and financial behavior; Rasool & Ullah (2020) which discusses the behavioral bias for individual investors; Mahapatra & Mishra (2020) which discusses mental accounting in financial decision.
Second, the general conditions in the term of behavioral finance that are examined based on the main sources of Islamic teachings – the Quran and Sunnah – as well as additional sources – the works of scholars. As stated by Muslim scholars, more than a third (1/3) of the content of the Qur’an is a story. Followed by the Sunnah of the Prophet which is also the whole – from the life story to the specific laws and wisdom that was born because of it – is a story. Becoming richer in scientific treasures when mixing and matching the works of classical scholars who also tell stories, or at least are motivated and even then produce stories. All of these stories will continue to be a source of knowledge and produce new findings that are useful for wisdom seekers. For example, the development of Islamic financial planning as a field of study and concentration in the financial sector is based on the interpretation of the Qur’an Surah Yusuf: 46-49. This is according to Abdullah & Muhammad (2013), in Al-Quran Surah Yusuf: 46-49, Allah emphasizes the importance of good financial planning where people must save abundant wealth in seven good harvest periods and prepare for seven terrible years. This then underwent a new definition, namely Islamic financial planning is a process to achieve one’s financial goals with existing resources and remain measurable with sharia parameters to achieve falah. (Ahmed & Salleh, 2016). Furthermore, financial planning behavior that is in line with Islam – if it has been applied at the individual and collective level – will become an additional reference that can describe the financial situation or even start a welfare project that was born from the integration of Islamic finance, which started with massive financial planning in line with Islamic values. For example, several studies related to this are the research conducted by Ahmed & Salleh (2016) which discusses inclusive financial planning; Billah & Saiti (2017) which discusses Islamic financial planning for sustainable eco-growth; Abdullah & Muhammad (2013) which discusses ethical values in Islamic financial planning.
Then the Sunnah of the Prophet, which is so rich, can become a benchmark for financial behavior. The story of The Prophet PBUH which is rich in meaning has been proven to have produced many books on the analysis of historical sources that make it easier for us to follow it. Prophet Muhammad SAW is the noblest human being who is proven to be rich in his background and achievements, so that if we specialize in the realm of entrepreneurship, for example, we can find out how The Prophet PBUH did business and developed his business. In the context of lifestyle, we can find how The Prophet PBUH carried out daily activities which then ignite us to analyze certain patterns of consumptive behavior. Such great wisdom also includes his attitude towards his companions, enemies, and certain events. As a result, we can take lessons that are directly or indirectly related to behavioral finance such as entrepreneurial behavior, investment behavior, consumer behavior, management behavior, halal financial behavior, certain behavior in dealing with crises, and others. These topics of discussion regarding how the Prophet Muhammad behaved can then be used as a reference as a basis for Muslim behavior and even the approach described in the previous classification – decision formation and bias – can also be applied. For example, several studies related to this are the research conducted by Arslan (2009) which discusses Islamic business ethics based on the Qur’an and Sunnah; Choudhury (2010) which discusses socio-economic development from an Islamic point of view; Hossain (2014) which discusses the rationalization of consumption from an Islamic point of view.
The next is the work of the scholars. History records Islam as a religion that gave birth to many world thinkers who became the originators of modern civilization. We know that the work of Muslim scholars includes a comprehensive discussion of anything in the world, from fiqh-oriented, such as Imam Abu Yusuf’s book Al Kharaj to law-oriented positivism such as algebra and algorithms which are the result of Al Khwarizmi’s thinking. In the context that specifically discusses economic phenomena, we can find Al Maqrizi’s thoughts in his work Ighatsah al-Ummah bi Kasyf al-Ghummah (helping people by knowing the causes of his illness). This work is motivated by the economic crisis in Egypt in 806-809. During that period, Egypt experienced a period of the ebb. The economy, in general, is experiencing a decline, production and food reserves are not sufficient to meet the needs of the population, which over time is increasing. This resulted in the scarcity of necessities, which led to mass famine in Egypt, something that had never happened before. Al Maqrizi in his work analyzes in-depth the main causes of this incident and proposes relevant solutions. In today’s terms, what is happening is inflation, and Al Maqrizi has so comprehensively analyzed the causes that he even proposed relevant solutions long before John Maynard Keynes – the figure who is said to be the originator of the inflation theory – was born. This extraordinary event caused many lessons to be extracted, especially from the perspective of behavioral finance and/or behavioral economics. Starting from the pattern of community behavior depicted when facing a crisis to the formulation of policies for interested parties. For example, several studies related to this are the research conducted by Sunarso (2018) which discusses Al Maqrizi’s theory of money and inflation; Siregar et al. (2020) which discusses Al Maqrizi’s inflation theory and its application in the present; Fidiana et al. (2013) which discusses non-compliance behavior based on Ibn Khaldun’s framework.
Third, the general conditions in the term of behavioral finance that occur among Muslims, culture, habits, and things that underlie differences both in terms of different dimensions of place and different dimensions of time. This is because the Islamic world has become so vast that comparisons between certain criteria have become possible. The results of empirical research related to Islamic behavioral finance in a research object with certain characteristics, will not necessarily repeat the same results if the research is carried out on other research objects. For example, research conducted by Shah Alam & Mohamed Sayuti (2011) and Sherwani et al. (2018) discusses halal food consumption in Malaysia will not necessarily produce the same results in Indonesia, even though Indonesia and Malaysia are both labeled as countries with a Muslim majority. This example is only limited to geographical location as a differentiator, other distinguishing characteristics are still very possible to be studied further.
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Sumber daya di Indonesia ini tidak bisa dipungkiri, betapa banyak dan indahnya hingga lagu Koes Plus yang populer di zamannya ini mendeskripsikan alam dengan sejuta pesonanya, barisan bukit dan pegunungan yang menghijau, samudera luas, sawah-sawah yang terbentang luas bak lukisan Tuhan di atas bumi.
Bukan lautan hanya kolam susu……
Kail dan jalan cukup menghidupimu….
Tiada badai tiada topan kau temui….
Ikan dan udang menghampiri dirimu …
Orang bilang tanah kita tanah surga….
Tongkah kayu dan batu jadi tanaman…
Sumber daya alam Indonesia berupa emas, perak, nikel, tembaga, dan hasil tambang lain tersebar hampir di seluruh penjuru negeri. Negeri itu bernama Indonesia, negeri yang memiliki wilayah laut terluas (5,8 juta km2), pulau terbanyak (17,508) hingga dari ujung ke ujung sama dengan dari Dublin ke Moscow. Ia juga memiliki cadangan minyak mulai dari ujung Sumatera, Jawa Timur, Jawa Barat, Natuna, Kalimantan Timur, Maluku hingga ke Irian Jaya (www.fig.net, 23 april 2008). Dari sabang sampai merauke, sumber daya alam indonesia bertebaran sepanjang pesisir laut. Semua potensi alam ini membuat indonesia bisa bertahan hidup bahkan tanpa bantuan negara lain.
Sayangnya, negeri ini juga dikenal dengan negeri 1001 kasus, banyak masyarakat jauh berada di bawah garis kemiskinan, angkatan kerja masih banyak menganggur, disusul inflasi harga-harga yang melambung tinggi. Selebihnya yang masih gratis dan tak terkena dampak inflasi di dunia ini hanyalah bermimpi dan berkhayal Akibatnya, segudang berita kriminal menghiasi layar televisi dan media cetak. Baru-baru ini kasus lawas bersemi kembali (KLBK) dikalangan masyarakat, lagi-lagi kelangkaan minyak bumi. Ironis memang, bagaimana mungkin negeri lautan minyak, turut merasakan dampak kelangkaan minyak dunia?.Bagaikan anak ayam yang mati di dalam lumbung beras, kita adalah si empunya minyak tapi kita juga tuan yang tidak berdaya yang disandera di tanahnya sendiri.
Apa sebenarnya yang terjadi di negeri ini? Ada apa dengan Indonesia? Apakah karena kita terlalu yakin dengan teori kelangkaan ala Lionel Robbinsyang menggambarkan keserakahan manusia untuk memperoleh kepuasan material sebanyak-banyaknya dengan mengeksploitasi sumber daya alam yang sangat terbatas, sehingga akhirnya Tuhan memakbulkan doa berdasarkan keyakinan tersebut? ataukah kejadian ini ada sangkut pautnya dengan sumber daya manusia sebagai pengelola sumber daya alam itu sendiri? atau karena minyak di negeri kita telah habis dijual ke negeri asing antah barantah, sehingga yang tersisa hanyalah lumpur Lapindo?. Akankah kita terus dengan kondisi seperti ini sampai kita renta, lalu mewariskannya kepada anak cucu? Begitu banyak pertanyaan yang menjadi PR bagi kita bersama. Semakin lama semakin membingungkan seperti berada di dalam labirin yang panjang dan tak berujung.
Beberapa tokoh mencoba memberikan pandangan mereka dalam masalah ini. Menteri Energi Sumber Daya Mineral, Purnomo Yusgiantoro menegaskan kemungkinan ada dua hal yang menyebabkan kelangkaan minyak tanah. “Pertama adalah meski konversi minyak tanah sudah disosialisasikan, namun masyarakat kembali memakai minyak tanah. Kedua, minyak tanah kembali digunakan bukan hanya untuk keperluan rumah tangga tetapi juga untuk keperluan lain di luar kepentingan rumah tangga. (Republika, 25 Agustus 2007). Sumber lain mengatakan bahwa penyebab kelangkaan minyak adalah karena faktor tekhnis ketika supply BBM bersubsidi berkurang sehingga tidak dapat memenuhi kebutuhan lokal dan nasional. Meningkatnya harga minyak dunia sebesar 40% hanya dalam waktu empat bulan, menyebabkan kemampuan finansial Pertamina mengimpor minyak mentah dan BBM menjadi sangat terbatas. Akibatnya Pertamina tidak dapat memenuhi kebutuhan kilang minyaknya yang berdampak pada berkurangnya pasokan BBM.
Selain itu, faktor spekulatif dengan adanya BBM bersubsidi dan non-subsidi untuk industri berdampak pada disparitas harga. Ketika harga minyak bersubsidi lebih rendah dari pada harga minyak non-subsidi, sehingga pasokan minyak untuk masyarakat diselewengkan ke industri, akibatnya terjadilah black market atau pasar gelap. (Hidayatullah Muttaqin, www.jurnal-ekonomi.org)
Dari pendapat-pendapat di atas, jika kita menarik benang merah maka kita akan menemukan bahwa penyebab kelangkaan minyak di Indonesia, bahkan dunia, bukan karena sumber daya alam yang terbatas tapi ulah tangan-tangan jahil manusia. Demi menarik investor asing misalnya, pemerintah menaikkan harga dan mengurangi subsidi minyak. Bahkan sejak masa orde baru, hampir 90% sektor migas dikuasai pihak asing. Ini tidak hanya terjadi di Indonesia, di negara- negara anggota OPEC dan non OPEC, pemerintah mereka juga memberi keleluasaan pada investor asing untuk mengelola ladang-ladang migas. Negara-negara penghasil minyak (OPEC) yang memiliki 2/3 cadangan minyak dunia dan mengekspor 40 % minyak mentah dari ekspor dunia, tetapi mereka hanya memiliki 10% sarana pengolahan minyak. Sedangkan negara-negara maju menguasai 60% industri pengolahan minyak dunia yang mayoritas dimiliki beberapa perusahaan saja seperti Chevron, ExxonMobil, ConocoPhilips, Sheel, Texaco, BP, UNOCAL, dan Hallilburton. (Hidayatullah Muttaqin). Minyak-minyak tersebut diboyong ke negara-negara maju, perusahaan-perusahan multinasional dari Amerika, Inggris, Belanda, dan negara-negara maju lainnya. Akibatnya negara-negara berkembang penghasil minyak hanya bisa gigit jari.
Perspektif Islam dan barat (sekuler) dalam hal eksistensi alam ini sangatlah berbeda. Mereka menempatkan Tuhan di satu sisi yang sama sekali tidak tersentuh dengan alam semesta. Paham anthropesentris yang menyebabkan pembelaan terhadap hak-hak individu secara berlebihan, sehingga mereka mengatakan bahwa untuk memenuhi keinginan manusia yang tidak terbatas harus memanfaatkan sumber daya alam yang terbatas. Sementara dalam Islam, ketika kita masih saja mempertahankan rasionalitas kelangkaan sumber daya alam, maka sama saja dengan mengatakan bahwa betapa kikirnya Tuhan yang membatasi supply alam bagi manusia. Padahal, di satu sisi kita diperintahkan mengelola alam ini demi keberlangsungan kehidupan manusia. Teori ekonomi Islam tidak memandang manusia dan alam sedangkal itu, karena itu Islam tidak mengakui adanya kelangkaan sumber daya alam (scarcity).
Allah berfirman dalam surat Al-Baqarah ayat 284: “Kepunyaan Allah-lah segala apa yang ada di langit dan apa yang ada di bumi.” Lalu dalam surat Al-Baqarah ayat 29, “Dialah Allah yang menjadikan segala apa yang ada di langit dan di bumi untuk kamu semua.” Sumber daya yang habis akan melahirkan sumber daya yang baru, misalnya saja penggunaan minyak jelantah dan minyak dari buah pohon jarak telah menjadi tren alternatif. Keterbatasan pengetahuan dan kemampuan lah yang menyebabkan manusia menghubungkan antara eksistensi alam dan scarcity. Pada dasarnya, sumber daya yang telah disediakan tersebut sesuai dengan apa yang memang dibutuhkan manusia, tinggal bagaimana manusia itu sendiri menggunakan potensi akal yang telah diberikan Allah untuk mengelola dan memanfaatkannya sesuai dengan petunjuk-Nya. Bagaimana pengelolaannya secara teknis, sehingga menjadi manfaat atau mudharat, kembali kepada subjeknya, yaitu manusia itu sendiri.
Dalam kaidah ushul fiqh disebutkan bahwa hukum mewujudkan sarana untuk melakukan hal yang wajib adalah wajib. Hal ini berimplikasi pada perintah Allah kepada manusia muslim untuk terus belajar dan menggali ilmu pengetahuan sebanyak-banyaknya, termasuk dalam mengelola alam ini. Kemudian dalam surat Huud ayat 61, Allah SWT berfirman:
“Dan kepada Tsamud (Kami utus) saudara mereka Shaleh. Shaleh berkata: “Hai kaumku, sembahlah Allah, sekali-kali tidak ada bagimu Tuhan selain Dia. Dia telah menciptakan kamu dari bumi (tanah) dan menjadikan kamu pemakmurnya, karena itu mohonlah ampunan-Nya, kemudian bertobatlah kepada-Nya, Sesungguhnya Tuhanku amat dekat (rahmat-Nya) lagi memperkenankan (do’a hamba-Nya.)” Ayat tersebut menjelaskan posisi manusia sebagai khalifah di bumi ini yang diamanahkan untuk menjadi pemakmur dalam mengolah sumber daya yang telah disediakan Allah, bukan malah menjadi penghabis atau perusak alam. Sehingga kehidupan manusia dapat mencapai falah (kebahagiaan).
Apa yang terjadi di negeri kita adalah ketidakmerataan distribusi kekayaan alam, sehingga yang kaya makin kaya, yang miskin semakin melarat. Kasus-kasus yang terjadi di Indonesia, termasuk kelangkaan minyak bumi, adalah kisah usang yang tumpuk menumpuk, saling terkait seperti mata rantai, di mana ketika kita mencoba mengurai salah satu mata rantainya maka kita juga harus mengurai mata rantai yang lainnya, demikian seterusnya. Jika diibaratkan dengan penyakit, mungkin negeri kita ini telah terkena kanker stadium akhir, yang kita butuhkan sekarang adalah perawatan intensive dengan dokter ahli yang bijaksana dan berpengalaman. Siapakah kelak yang akan menjadi dokter cinta negeri Indonesia? Wallahu ‘Alam Bis Shawab.
Author : Fitriani
Cari info tentang ekonomi syariah? Cek aja di website KSEI Progres
Selama ini, di bangku sekolah hingga bangku kuliah pembahasan tentang bunga selalu menjadi materi utama dalam mata kuliah Ilmu Ekonomi. Bunga diyakini sebagai instrument paling penting untuk menyeimbangkan perekonomian bangsa. Dalam kurva IS-LM yang dikemukakan oleh Sir John R Hick (1937) dan dikembangkan oleh Alvin Hansen (1949), bunga is a main tool (alat paling utama) untuk mengontrol keseimbangan antara sektor riil (pasar barang) dan sektor moneter (pasar uang). Menurut Adam Smith dan Ricardo, bunga uang merupakan suatu ganti rugi yang diberikan oleh si peminjam kepada pemilik uang atas keuntungan yang mungkin diperolehnya dari pemakaian uang tersebut. Pada hakekatnya penumpukan barang atau modal dapat berakibat ditundanya pemenuhan kebutuhan lain, dan orang tidak akan berbuat demikian kalau mereka tidak mengharapkan suatu hasil yang lebih baik dari pengorbanan yang telah mereka lakukan. Dengan demikian, bunga uang adalah hadiah atau balas jasa yang diberikan kepada seseorang karena dia telah bersedia menunda pemenuhan kebutuhannya, Namun benarkah teori yang mereka kemukakan? Sudahkah Negara-negara mendapatkan kesejahteraan yang didambakan dengan adanya bunga? Masih segar dalam ingatan bagaimana krisis moneter telah meluluh-lantakkan sendi-sendi perekonomian Indonesia dan Negara-negara Asia lainnya.. Krisis ini bermula dari devaluasi Baht pada bulan Juli 1997 yang mengakibatkan kehancuran perekonomian Malaysia, Thailand, Filiphina, Korea Selatan dan Indonesia. Nilai tukar anjlok dan berdampak pula pada pasar saham di Hongkong, Stock Exchange Center di Eropa, USA, dan Jepang. (Setiawan Budi dalam Bunga Bank Haram, Yusuf Qardhawi).
Suatu perubahan yang demikian cepat dari fenomena Asian Miracle berubah menjadi Asian Financian Crisis atau krisis Keuangan Asia (Siregar, 2000: Tambunan, 1998).
Indonesia yang diyakini cukup mapan tatkala itu turut merasakan dampaknya hingga kini. Nilai rupiah menurun berkali-kali lipat hingga sempat menyentuh level sekitar Rp 15.000/$ pada Mei 1998 (Kardiman,IPB 2002). Tingkat inflasi mencapai 58.0% pada 1998 dan 20.7% pada 1999 (BPS). Jumlah penduduk miskin meningkat sebesar 13,96 % dari 34,01 juta pada tahun 1996 menjadi 47,97 juta pada tahun 1999. Pada periode yang sama (1996-1999) persentase penduduk miskin meningkat dari 17,47 persen menjadi 23,43 persen, (Diolah dari Susenas). Suku bunga meningkat tajam hingga menyebabkan terjadinya rush pada perbankan yang mendorong pemerintah untuk mengucurkan dana BLBI.
Pertanyaannya adalah kenapa dan bagaimana hal itu dapat terjadi?
Krisis ini berangkat dari sebuah permasalahan mendasar, yakni krisis kualitas lembaga-lembaga keuangan yang dipengaruhi oleh suku bunga sebagai sistem ribawi. Mengutip tulisan Setiawan Budi, salah seorang anggota DSN-MUI bahwa bunga berpotensi menjadi trouble maker (pembuat masalah) yang melahirkan tiga macam krisis, yaitu krisis keuangan dan moneter, krisis pasar saham, dan krisis perbankan yang semuanya berpengaruh negatif terhadap sektor riil. Berbeda dengan Bank Muamalat yang tidak menerapkan sistem bunga sehingga tidak terkena dampak krisis.
Berbagai literatur, artikel, dan lainnya yang telah ditulis oleh para pakar ekonomi terlebih muslim scholar membuktikan bagaimana bunga telah menjadi sumber kekacauan. Ada beberapa hal yang menyebabkan hal itu terjadi:
Ketidakadilan distribusi pendapatan dan kekayaan. Prinsip bunga yang memberikan hasil tetap (fixed Return) pada satu pihak (pemodal) dan hasil tak tetap pada pihak lawan (peminjam/pengusaha) jelas merupakan ketidakadilan dan dapat mematikan motivasi pengusaha. Distribusi pendapatan dalam bunga tidak didasarkan besar kecilnya keuntungan yang didapatkan oleh pengusaha atau berbagi kerugian jika mengalami kegagalan (risk Sharing). Yang ada hanyalah penggeseran risiko dari pihak pemodal ke pengusaha..(Priyonggo Suseno)
2. Sifat bunga yang eksploitatif terhadap pihak yang lemah (peminjam). Seorang peminjam tentunya seorang yang lemah dalam segi finansial. Ia membutuhkan dana segar untuk mengelola bisnis dan tetap bertahan hidup. Kondisi ini dimanfaatkan para pemodal untuk mengeksploitasi kekayaan para peminjam. Mereka dituntut untuk mengembalikan uang pinjaman yang keuntungannya masih belum pasti, sedangkan pemodal hanya menunggu keuntungan yang pasti datang apapun dan bagaimanapun kondisi bisnis mereka. Negara kita termasuk satu dari para korban eksploitasi IMF kepada Negara berkembang.
3. keuntungan yang lebih berpihak pada orang-orang kaya. Sistem bunga memiliki kecenderungan terjadinya akumulasi modal pada pihak bermodal tinggi. Semakin besar jumlah uang yang dipinjamkan atau ditabung di bank, maka semakin besar keuntungan yang akan ia raih dengan adanya sistem bunga. Meskipun jumlah penabung dengan jumlah kecil pada sistem perbankan konvesnioanal jauh lebih banyak daripada jumlah depositor besar, namun nilai total tabungan sangat kecil dibandingakn dengan nilai total deposito yang dihimpun sektor perbankan, dan hal ini berarti para deposan besar-lah yang menikmati keuntungan dari sistem bunga.(Priyonggo Suseno)
4. Alokasi sumber daya ekonomi tidak efisien. Prinsip dan sistem bunga membawa kecenderungan alokasi dana tidak didasarkan atas prospek profitabilitas usaha melainkan lebih pada dasar kemampuan pengembalian pinjaman (kolektibilitas) dan nilai jaminan (kolateral). Enzler, Conrad,dan Johnson (dalam Chapra,1996) menemukan bukti bahwa misalokasi capital stock telah terjadi di Amerika Serikat, ngara yang sangat mengagungkan suku bunga. Akibatnya, tujuan-tujuan ekonomi tidak akan tercapai. Dana-dana segar dengan jumlah yang besar mengendap di pasar modal dan pasar-pasar derivative, dan hanya sebagian kecil yang menyentuh sector riil. Geliat ekonomi melambat, dan kesejahteraan takkan tercapai. Umar Chapra secara tegas menyimpulkan dalam tesisnya (1996) bahwa sistem keuangan dan moneter yang berbasis suku bunga tidak akan efektif dalam mencapai tujuan-tujuan ekonomi tersebut.
5. Terhambatnya investasi. Sebenarnya bunga atau riba merupakan biaya sosial (social cost) investasi. Semakin tinggi tingkat bunga yang berlaku, maka semakin besar pula biaya yang ditanggung dalam investasi. Para investor hanya akan mamu melakukan investasi jika tingkat keuntungan yang diharapkan mampu menutup tingkat bunga invetasi, dimana dengan makin tingginya bunga akan makin sulit pula investasi dilakukan, dan pada sisi yang lain berdampak pula pada tingginya tingkat inflasi. (Priyonggo Suseno)
Point-point diatas menegaskan bahwa sistem bunga hanya akan berdampak buruk kepada perekonomian. Bunga adalah racun perekonomian yang akan menghancurkan, merusak, dan membunuh siapa saja yang meminumnya (menggunakannya).
Bunga (Riba) Dalam Pandangan Agama
Pandangan Nashrani
“Dan jikalau kamu meminjamkan sesuatu kepada orang, karena kamu berharap akan menerima sesuatu, apakah jasamu?orang-orang berdosa pun meminjamkan kepada orang berdosa, supaya mereka menerima kembali sama banyak. Tetapi kasihilah musuhmu dan berbuatlah baik kepada mereka dan pinjamkan dengan tidak mengharapkan balasan,….”( Lukas 6: 34-35)
Pandangan Yahudi:
“Janganlah engkau membungakan uang kepada saudaramu, baik uang maupun bahan makanan, atau apapun yang dapat dibungakan” (kitab Deuteronomy (ulangan) 23: 19).
Pandangan Islam
Islam melarang praktek bunga sebagai riba yang dilarang
Dalam Surah Ali Imron : 130
“Hai orang-orang yang beriman, janganlah kamu memakan riba dengan berlipat ganda dan bertaqwalah kamu kepada Allah supaya kamu mendapatkan keberuntungan.”
Dalam sebuah hadits yang diriwayatkan oleh Muslim:
“Dari Jabir berkata bahwa Rasulullah saw mengutuk orang yang menerima, orang yang membayarnya dan orang yang mencatatnya, dan dua orang saksinya, kemudian beliau bersabda:”mereka semuanya sama.”
Semua agama samawi (Yahudi, Nashrani, dan Islam) seluruhnya sepakat bahwa bunga/riba adalah haram. Disamping dampaknya sebagai racun perekonomian. Lantas, mengapa kita masih memujanya?
Author : Nasher Akbar
Cari info tentang ekonomi syariah? Cek aja di website KSEI Progres
