scholarly journals KONSEP FISKAL ISLAM DALAM PERSPEKTIF HISTORIS

2016 ◽  
Vol 4 (1) ◽  
pp. 33
Author(s):  
Ali Murtadho

<p><em>Fiscal policy is not synonymous with Islam taxation / tribute that made the king / emperor , nor synonymous with modern fiscal policy born of the failure of the free market mechanism. Referring to public finance policy at the beginning of the Islamic era, Islamic fiscal policy is a practical representation of the mission of the Islamic economic system oriented religiosity , justice and wealth distribution.</em></p><em>Not only deal with the fiscal revenue and expenditure of state revenue but also about the mission of fair distribution of wealth . Jizya, kharaj and ghanimah is a fiscal instrument in accordance with the circumstances at that time for the mission fair distribution of wealth . Based on the concept of fiscal Islam , then the application of fiscal policy now must somehow form could lead to a fair distribution of wealth towards a comprehensive community welfare ( falah ), not just the budget deficit </em>

2017 ◽  
Vol 11 (2) ◽  
pp. 499
Author(s):  
Fahrur Ulum

This article discusses the issue of brotherhood in Islamic economic system. The goal of Islamic economics is to create advantages (falâh}) for all economic man. To achieve this goal, Muslim economists have agreed to set up the philosophical pillars of Islamic economic system which consists of tawhîd, ‘ibâdah, khilâfah, and ukhuwwah. One of the important challenges to deal with is how to place the idea of brotherhood as a pillar of Islamic economic system that is applicable in economic activities which then lead to equal advantages. Muslim economists argue that Islamic economic system has led economic man to possess altruistic personality. This is not only related to the problem of consumption but also to that of production. In addition, the distribution of wealth specific in Islamic economic system has resulted in brotherhood. The spirit of brotherhood has inspired the effort of distributing wealth economically and non-economically towards shared advantages. Specific wealth distribution in Islamic economics is by placing human as economic being and social being alike. Therefore, brotherhood is implemented in market and non-market economic activities. The implementation of brotherhood is not only in the form of cooperative but more than that is to be oriented to efforts of empowering economic man.


2019 ◽  
Vol 4 (2) ◽  
pp. 156
Author(s):  
Telsy Fratama Dewi Samad

Distribution is one of the economic topics that is necessary to be discussed, mainly the distribution of wealth because it concerns the effort to achieve prosperity for all levels of society in a country through equitable distribution of wealth. In this article, we will discuss the concept of wealth distribution both from conventional perspective, which is based on capitalist ideology and from the perspective of Islamic economics. As the public understanding about capitalism, it is one of the economic comprehension carried by the Father of Economics "Adam Smith" which emphasizes the individual freedom in managing assets without government intervention. Capitalism has led to injustice and income inequality in the community, causing conflict and creating permanent poverty for the citizens of society. Islam refers the process of distribution of wealth following Islamic principles. Islam prevents the accumulation of wealth in certain small groups and promotes the distribution of wealth to all levels of society. This research is descriptive qualitative based on the study of literature such as books and other literature that are relevant to the problems considered by the author. The purpose of this study is to understand the concept of wealth distribution based on Islamic economic and capitalist economic perspectives. The result of this article concluded that the capitalist wealth distribution system should be replaced by the Islamic economic system that emphasizes the value of freedom as well as the behaviour of human based on religious teachings and the value of justice in ownership.


2014 ◽  
Vol 20 (2) ◽  
pp. 466-481 ◽  
Author(s):  
Jess Benhabib ◽  
Alberto Bisin ◽  
Shenghao Zhu

We study the dynamics of the distribution of wealth in an economy with infinitely lived agents, intergenerational transmission of wealth, and redistributive fiscal policy. We show that wealth accumulation with idiosyncratic investment risk and uncertain lifetimes can generate a double Pareto wealth distribution.


2019 ◽  
Vol 5 (2) ◽  
pp. 135
Author(s):  
Khairuddin Wahid

If the teachings of neoclassical economic systems minimize the role of the state in the market, and conversely the teaching of socialist economic systems maximizes the role of the State in the market, Islamic economic systems teach that markets, countries and individuals are in balance (iqtiṣād / equilibrium). This means that for Islamic economic systems, the State is in a unified system. However, Islamic economic systems guarantee a free market mechanism, where sellers and buyers are free to compete fairly in terms of equity. To guarantee the sustainability of this market fairly, from the outset the Messenger of Allah saw attention to the market by conducting an investigation into the market. This sunna is preserved by friends and the Islamic world, which in turn is transformed into an institution of ratio. After observing the objectives, principles, and characteristics of Islamic economic systems, it turns out that the existence of this market watchdog is a necessity, as a logical consequence of the Islamic economic system it self.


2013 ◽  
Vol 15 (03) ◽  
pp. 1340016 ◽  
Author(s):  
SYLVAIN BEAL ◽  
AMANDINE GHINTRAN ◽  
ERIC REMILA ◽  
PHILIPPE SOLAL

The river sharing problem deals with the fair distribution of welfare resulting from the optimal allocation of water among a set of riparian agents. Ambec and Sprumont [Sharing a river, J. Econ. Theor. 107, 453–462] address this problem by modeling it as a cooperative TU-game on the set of riparian agents. Solutions to that problem are reviewed in this article. These solutions are obtained via an axiomatic study on the class of river TU-games or via a market mechanism.


1980 ◽  
Vol 11 (2) ◽  
pp. 45-49
Author(s):  
G. Jan Hupkes

The early 1970s marked a turning point in mankind's economic fortunes and the author takes 1974 as an 'artificial' vantage point from which to look back, but also forward. Several forces led to the shocks of the seventies: the breaking down in the discipline of the international payments system, rising inflation, the oil crisis, the West's loss of strategic military initiative to the East. The author outlines what ought to be done to improve the economic outlook for the 1980s: The international payments system must be placed on a more stable and disciplined footing, inflation must be controlled by balancing of national budgets, the energy crisis must be contained by reduction of oil consumption via the price mechanism. In South Africa the economic watershed year was 1976; two years later than that of the world economy in general. Since then a policy of strict financial discipline has led to a record surplus in balance of payments, which together with new emphasis on the importance of the free market mechanism and increasing energy self-sufficiency, promises a better economic future for South Africa than for many other countries.Die vroee 1970s was 'n keerpunt in die mensdom se ekonomiese lotgevalle en die skrywer neem 1974 as 'n 'kunsmatige' uitsigpunt vanwaar hy terug kyk, maar ook vorentoe. Verskeie magte het gelei tot die skokke van die sewentigs: die aftakeling van die dissipline van die internasionale betalingstelsel, stygende inflasie, die oliiekrisis, en die Weste se afstand van strategiese militere inisiatief aan die Ooste. Die skrywer dui aan wat gedoen moet word om die ekonomiese vooruitsigte vir die 1980s te verbeter: Die internasionale betalingstelsel moet op 'n meer stabiele en gedissiplineerde grondslag geplaas word, inflasie moet deur die balansering van nasionale begrotings beheer word, die energiekrisis moet via die prysmeganisme deur verminderde olieverbrulk beteuel word. In Suid-Afrika was die ekonomiese waterskeidingsjaar 1976; twee jaar later as die van die wereld-ekonomie in die algemeen. Sedertdien het 'n beleid van streng finansiele dissipline gelei tot 'n rekord surplus op die betalingsbalans, wat saam met nuwe klem op die belangrikheid van die vrye markmeganisme en toenemende energie-selfvoorsiening, 'n bater ekonomiese toekoms vir Suid-Afrika as vir baie ander lande beloof.


1989 ◽  
Vol 3 (2) ◽  
pp. 73-93 ◽  
Author(s):  
Robert Eisner

Whatever the real or imagined ills of the economy, the news media, most politicians and a fair proportion of the economics profession are quick to point to the culprit: “the budget deficit.” No matter that few appear to know or care precisely what deficit they are talking about or how it is measured. No matter that few bother to explain in terms of a relevant model just how government deficits may be expected to impact the economy. No matter that few offer any empirical data to sustain their judgments. I believe there are serious problems with our fiscal policy. These relate to fundamental national priorities and the provision of public goods, now and for the future. But the current size of the federal deficit is not “our number one economic problem,” if indeed it is a problem at all.


2011 ◽  
Vol 28 (1) ◽  
pp. 9 ◽  
Author(s):  
Rohana Othman ◽  
Nooraslinda Abdul Aris ◽  
Rafidah Mohd Azli ◽  
Roshayani Arshad

The global financial crisis that devastated many of the worlds financial systems in a manner never seen before exposed the glaring weakness in risk management and interest-driven policies. The crisis brought the collapse of several iconic financial institutions once perceived to be too strong to capitulate. The crisis engulfed one economy after another from corporations to eventually bring about the collapse of governments of countries reeling from the impact of the crisis. Asset values plummeted and the crisis clearly demonstrated the fragility of the western capitalist system and the free market economy. The Islamic economic and financial system is anchored on universal honorable values, ideals and morals - honesty, credibility, transparency, co-operation and solidarity. These fundamental values uphold stability, security and safety in any financial transactions. Of paramount consideration is that the Shariah prohibits any economic and financial transactions that involve usury, lying, gambling, cheating, unsubstantiated risk or uncertainty (gharar), monopoly, exploitation, greed, unfairness and taking other peoples money unjustly. Another key aspect to the philosophy behind the Islamic financial system is money issued must be fully asset backed. It is impermissible to allow money to be traded for money except at par. Islam is not just the prohibition of riba and zakah (alms); it is a comprehensive system to fulfill societys basic necessities (food, clothing and shelter). History has demonstrated that Islam has the capacity to deliver and has succeeded in providing a viable economic system.


The women entrepreneurs play a very vital role in the economy of a country. The small enterprises run by women entrepreneurs at micro-level make a great contribution in the market by introducing various innovative ideas, products and services for the people. On the other hand, women face issues in accessing education, training and other services because the free market mechanism does not provide isolated openings for women. Women have to compete for and work in the same existing and regulatory framework as their counterpart does so. The situation compels a deeper understanding of the gender prejudices that has become the confining factors for women in accessing and availing business opportunities and active participation. In Pakistan, society several societal, cultural, traditional and religious elements have made the environment more complicated for women, particularly in the field of business sector. The existing environment is a legacy of patriarchal system that believes in no women participation in the outer world. In other words, women in such societies have no say in decision making and are not allowed to have economic independence.


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