Sistem ekonomi Islam di dunia

:*Ini adalah sub-rencana [[sistem ekonomi Islam]] dan [[dunia Islam]].

*'Perekonomian Islam dari segi amalan,*' atau dasar [[ekonomi]] yang disokong oleh kumpulan-kumpulan mengaku [[Islam]], berbeza-beza di sepanjang sejarah panjangnya. Konsep Islam tradisional berkenaan dengan ekonomi termasuk:
**zakat* - "cukai sesetengah barangan, seperti tuaian, dengan tujuan mengagihkan cukai ini kepada tujuan yang telah ditentukan, seperti bantuan kepada yang memerlukan."
**Gharar* - "pergantungan nasib ... iaitu kewujudan sebarang unsur ketidakpastian dalam kontrak (yang menidakkan bukan sahaja insurans malah peminjaman wang tanpa penyertaan terhadap risiko)".
Konsep-konsep ini, seperti yang lain dalam [[Syariat Islam|hukum]] dan [[fiqh]] Islam, datangnya daripada "preskripsi, anekdot, contoh dan ucapan Nabi Muhammad, dihimpun bersama dan disistemkan oleh pengulas mengikut kaedah induktif safsatah."  Kadangkala sumber lain seperti [[urf]], (adat resam),  *aql* ([[akal]]) atau [[ijmak]] (kesepakatan [[ulama]]) turut digunakan. Sebagai tambahan, hukum Islam telah membangunkan bahagian hukum yang berpadanan dengan undang-undang sekular [[kontrak]] dan [[tort]].

==Ekonomi Islam awals==
===Pembaharuan awal di bawah Islam===


Some argue early Islamic theory and practice formed a "coherent" economic system with "a blueprint for a new order in society, in which all participants would be treated more fairly". Michael Bonner, for example, has written that an "economy of poverty" prevailed in Islam until the 13th and 14th centuries. Under this system God's guidance made sure the flow of money and goods was "purified" by being channeled from those who had much of it to those who had little by encouraging [[zakat]] (charity) and discouraging [[riba]] ([[usury]]/[[interest]]) on loans. Bonner maintains the prophet also helped poor traders by allowing only tents, not permanent buildings in the market of Medina, and not charging fees and rents there.

===Corporate social responsibility in commerce===
[[Social responsibility]] and [[corporate social responsibility]] in [[commerce]] was stressed in [[Islamic sociology]]. The development of [[Islamic bank]]s and [[Islamic economics]] was a side effect of this [[sociology]]: [[usury]] was rather severely restrained, no [[interest rate]] was allowed, and investors were not permitted to escape the consequences of any failed venture—all financing was equity financing (*Musharaka*). In not letting borrowers bear all the risk/cost of a failure, an extreme disparity of outcomes between "partners" is thus avoided. Ultimately this serves a social harmony purpose. Muslims also could not and cannot (in [[shariah]]) finance any dealings in forbidden goods or activities, such as [[wine]], [[pork]], [[gambling]], etc. Thus [[ethical investing]] is the only acceptable investing, and [[moral purchasing]] is encouraged.

==Legal institutions==


===Agensi Hawala===


The *Hawala*, an early [[informal value transfer system]], has its origins in classical [[Sharia|Islamic law]], and is mentioned in texts of [[Fiqh|Islamic jurisprudence]] as early as the 8th century. *Hawala* itself later influenced the development of the [[Agency (law)|agency]] in [[common law]] and in [[Civil law (legal system)|civil laws]] such as the *aval* in [[Law of France|French law]] and the *avallo* in [[Italy|Italian]] law. The words *aval* and *avallo* were themselves derived from *Hawala*. The transfer of [[debt]], which was "not permissible under [[Roman law]] but became widely practiced in medieval Europe, especially in [[commercial transaction]]s", was due to the large extent of the "trade conducted by the Italian cities with the [[Muslim world]] in the Middle Ages." The agency was also "an [[institution]] unknown to Roman law" as no "individual could conclude a binding contract on behalf of another as his [[Agent (law)|agent]]." In Roman law, the "contractor himself was considered the party to the contract and it took a second contract between the person who acted on behalf of a principal and the latter in order to transfer the rights and the obligations deriving from the contract to him." On the other hand, Islamic law and the later common law "had no difficulty in accepting agency as one of its institutions in the field of contracts and of obligations in general."

===Amanah Waqf===


The *waqf* in [[Sharia|Islamic law]], which developed in the [[Islamic Golden Age|medieval Islamic world]] from the 7th to 9th centuries, bears a notable resemblance to the English [[trust law]]. Every *waqf* was required to have a *waqif* (founder), *mutawillis* (trustee), *qadi* (judge) and beneficiaries. Under both a *waqf* and a trust, "property is reserved, and its [[usufruct]] appropriated, for the benefit of specific individuals, or for a general [[Charitable organization|charitable]] purpose; the corpus becomes [[Inalienable rights|inalienable]]; [[Estate (law)|estates]] for life in favor of successive beneficiaries can be created" and "without regard to the law of [[inheritance]] or the rights of the heirs; and continuity is secured by the successive appointment of trustees or *mutawillis*."

The only significant distinction between the Islamic *waqf* and English trust was "the express or implied reversion of the *waqf* to charitable purposes when its specific object has ceased to exist", though this difference only applied to the *waqf ahli* (Islamic family trust) rather than the *waqf khairi* (devoted to a charitable purpose from its inception). Another difference was the English vesting of "legal estate" over the trust property in the trustee, though the "trustee was still bound to administer that property for the benefit of the beneficiaries." In this sense, the "role of the English trustee therefore does not differ significantly from that of the *mutawalli*."

The trust law developed in [[England]] at the time of the [[Crusades]], during the 12th and 13th centuries, was introduced by Crusaders who may have been influenced by the *waqf'' institutions they came across in the Middle East.

After the Islamic waqf law and madrassah foundations were firmly established by the 10th century, the number of Bimaristan hospitals multiplied throughout throughout Islamic lands. In the 11th century, every Islamic city had at least several hospitals. The waqf trust institutions funded the hospitals for various expenses, including the wages of doctors, ophthalmologists, surgeons, chemists, pharmacists, domestics and all other staff, the purchase of foods and drugs; hospital equipment such as beds, mattresses, bowls and perfumes; and repairs to buildings. The waqf trusts also funded medical schools, and their revenues covered various expenses such as their maintenance and the payment of teachers and students.

## Classical Muslim commerce

## Lihat juga
*Dow Jones Islamic Fund
*Dow Jones Islamic Index
*Islamic Economics and Finance

;Bank
*Islamic Development Bank
*Bank Islam Malaysia
*Bank Muamalat Malaysia
*Dubai Islamic Bank
*Islamic Bank of Britain
*Meezan Bank Limited

## Rujukan

## Bacaan lanjut
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* Waleed Addas (2008).  Methodology of Economics: Secular versus Islamic