scholarly journals Sejarah Pemikiran Ekonomi Islam dari Masa Rasulullah sampai Masa Kontemporer

2021 ◽  
Author(s):  
Sri Maghfirah
Keyword(s):  

Dari literatur-literatur yang telah diteliti oleh para pemikir ekonomi Islam, kita hanya mendapatkan sedikit buku yang secara khusus mengulas tentang ekonomi Islam. Salah satu ulama kontemporer yang memberikan idenya tentang ekonomi Islam adalah Muhammad al-Ghazali (al-Islam wa al-Auda’ al-Iqtis adiyah, Islam dan Kedudukan Ekonomi) dan Sayyid Qutb (al-‘Adalah al- Ijtima’iyyah fi al-Islam, Keadilan Sosial dalam Islam). Dari permasalahan tersebut maka ruang lingkup studi tentang ekonomi Islam sangat terbatas.

AKADEMIKA ◽  
2015 ◽  
Vol 9 (2) ◽  
pp. 189-201
Author(s):  
Ahmad Ubaidillah

Islamic economics as a doctrine recognized in Islam and a science Islamization project in the 21st century has shown astonishing progress.Throughout the history, there have been many Islamic-based financial institutions. On this stand, various higher education institutions have competed to launch such majors as Islamic economics and Islamic finance. However, there have been many criticizing, especially the geneology of the term "Islamic economics."This study aims to answer the questions: 1) when does the term "Islamic economics" appear according to Timur Kuran, the pioneer of Alternative-Critical School? 2), when does the term "Islamic economics" appear according to the Mainstream School in Islamic economics thought? This research is qualitative-descriptive while the unit of analysis is thematic one. In addition, the analysis technique used is taxonomy and critical discourse analysis. The source of data in this study is primary and secondary ones. The result of the research shows: 1) According to Alternative-Critical School, the genealogy of the term "Islamic economics" emerged in the 1940s at the end of colonial India. The term is first coined by Abu al-A'la Maududi. Other seminal contribution to Islamic economics literature is propagated by Sayyid Qutb (Egypt), and Mohammed Baqir Sadr (Iraq). The term "Islamic economics" is used by fundamentalist Islamic groups. 2) According to the Mainstream School, Maududi never coined the term "Islamic economics". The term "Islamic economics" no doubt emerged in the 20th century, but the idea has come into being since the early days of Islam and especially in the writings of Abu Yusuf, al-Mawardi, Ibn Hazm, and other Muslim intellectuals.Geneology


2006 ◽  
Vol 1 (1) ◽  
pp. 21
Author(s):  
Jean Butler
Keyword(s):  

Sayyid Qutb Ibrahîm Husayn Shâdhilî (d. 1966) betragtes gerne som én af den moderne islamismes åndelige fædre alene ud fra den betragtning, at det er i forlængelse af hans ideologiske indflydelse, at flere yderligtgående, islamistiske bevægelser ser dagens lys i 1970’ernes og 80’ernes Mellemøsten. Det er bevægelser hvis seneste, og givetvis mest ekstreme, udløber må siges at være al-Qâ‘ida-netværket under Osama bin Laden. Primært må Qutb dog anses for at være en forfatter, hvis meget anderledes fortolkning af Koranen – som en tekst der taler direkte til sin læser – har haft enorm indflydelse på den måde, hvorpå muslimer verden over læser Koranen i dag. Derfor er Qutb, og de tanker han gjorde sig om det menneskelige, det guddommelige, og det onde, også i høj grad relevant for os i dag.


2016 ◽  
Vol 22 (2) ◽  
Author(s):  
Bukhori Abdul Shomad
Keyword(s):  

Asbtrak: Fungsi etika pemerintahan adalah untuk me-wu¬judkan good governance and clean government dalam organisasi pemerintahan. Hal ini meru¬pa¬kan tuntutan bagi terselenggaranya mana¬je¬men pemerintahan dan pembangunaan yang berdaya guna, berhasilguna dan bebas korupsi, kolusi, maupun nepotisme. Berkaitan dengan hal tersebut, diperlukan sistem akuntabilitas, tran¬sparansi, keterbukaan dan aturan hukum yang baik sesuai dengan penerapan/tuntutan ke-bu¬tuhan pada seluruh jajaran aparat negara yang di¬bimbing oleh norma, nilai-nilai dan etika agama. Di sinilah, kontribusi penting dari pemikiran Sayyid Quṭb. Kata Kunci: etika, keadilan, sistem politik, syūrā.


Author(s):  
ASYRAF HJ. AB. RAHMAN

This paper discusses the nature of social justice as enunciated by Sayyid Qutb, an Egyptian prominent scholar in the 1960s. Failure of the political system, economic disparity, coupled with the British interference in many aspects of Egyptian socio-political life led to the so called ‘Egyptian disillusionment’ with the existing problems facing their country. Qutb’s notion of social justice is all embracing; spiritual and material life, and is not merely limited to economic justice. Together with other Egyptian intellectuals like Najib Mahfuz, Muhammad al-Ghazali, and Imad al-Din Abd al-Hamid, Sayyid Qutb managed to propose some alternative solutions in the form of writings including that of books and journal articles. Some major issues discussed in Sayyid Qutb’s works:’al-Adalah al-Ijtimaiiyah fil Islam, Ma’rakat al-Islam wal Ra’samaliyyah and his article al-Fikr al-Jadid, will then be analyzed as to see their importance in articulating some social solutions in a practical and realistic manner, in true accord both with the spirit of Islam and the contemporary human situation.  


1989 ◽  
Vol 25 (1) ◽  
pp. 31-50 ◽  
Author(s):  
William E. Shepard
Keyword(s):  

2021 ◽  
Vol 13 (1) ◽  
pp. 98-124
Author(s):  
Meir Hatina

Abstract Many studies have been devoted to the features of global jihad (also known as Salafi jihadism), its historical development, its difference from other Salafi groups, or its struggles with ideological rivals. Little emphasis, however, has been given to global jihadists’ ideological genealogy, and hence to locating them in a comparative perspective. How did they commemorate their formative heroes, such as the medieval jurist Ibn Taymiyya and mid-twentieth century ideologues, such as Sayyid Qutb, Abu al-Aʿla al-Mawdudi, ʿAbd al-Salam Faraj, Shukri Mustafaʾ, Marwan Hadid or Saʿid Hawwa? Were these figures still perceived as cultural heroes, or were they shunned? Did their writings continue to provide sources of inspiration, or were they replaced by new manifestos? An in-depth discussion of these questions, based on a textual analysis of jihadi sources, may shed further light on global jihadists’ ideological evolution and self-perceptions. It will provide an additional prism for analyzing modern Sunni militancy, and scrutinize the extent its protagonists’ treatises match past traditions or, alternatively, deviate from them in favor of cultivated traditions, thus advancing a dissident agenda.


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