Jurnal Riba Dalam Ekonomi Islam. Allah has given the guidance in the form of Islam for Muslim to take and lead all the aspects of life including the economic activity. The goal is to achieve falah in kaffah by not doing some economic activities that are in violation as prescribed by Islam. Riba is an additional retrieval, either in a sale and purchase transaction or lending in a false or contrary to the principle of muamalah in Islam.
So, this study is aimed to identif yIslamic economic system and the prohibition of riba in historical perspective. From the results of this study is expected to be a good reference for the reader to understand the Islamic economic system and riba in the future. Sistem Ekonomi (Islam) dan Pelarangan Riba dalam Perspektif Historis.
In technical term, the usury is often defined as the taking of capital interest in wrong way. There are some ideas in describing of the usury, but commonly it is explained as taking the interest, whether in business transaction or in loaning wrongly and it is ought to be in contradiction with the Islamic principle of transaction.
This concept of usury has been practicing since the Romeage, Greek, Jahiliiyah and even after coming of Islam, the taking of money interest is still done by people. Right now, the social ethics has been changed to social economic.
The money interest is not only prohibited by Islam, but also by Jewish and Christianity. This prohibiting can be looked up in Holy Qur'an, Prophet Tradition, and other Holy Book of Jewish and Christian.
The resistance of usury practice is so hard, for its negative effects to the society, moral spiritual, social life and economic field. In Islamic perspective, the usury is will make the unstable and broken of economic system, so it must be prohibited. The Islamic economy offers and suggests to the human being to do the real and productive effort through the infestation and leaving the usury.
Riba is an economic activity that is prohibited by the Qur’an. On the other hand, bank interest that become one pillar of the existence of financial institutions is rated synonymous with usury. Financial institutions have become a pillar of economic growth.
First, the prohibition of riba in the Qur’an have preceded other forms of restrictions are more morally intolerable that broadly impacts a major disadvantage in the community. On the other side of the Qur’an strongly encourages the public Makkah to help the poor and orphans around him.
Second, the prohibition of riba in the Qur’an has relevance to the real sector of the economy. Therefore, the economy based on usury will naturally ignore the underlying transaction which is the basis of the real sector. As a result of the investors (capitalists) certainly fortunate while the money manager/entrepreneur is still no clarity, so that the position is unbalanced, unjust. The usurious economic system can lead to gaps world community economic growth constantly.
Diskursus mengenai riba lama diperbincangkan baik dalam tataran akademik maupun pada kitab-kitab. Akan tetapi, hingga saat ini masalah riba masih saja terjadi diberbagai aktivitas ekonomi, baik dalam aktivitas jual beli, hutang piutang, maupun transaksi-transaksi dalam ekonomi Islam, riba tidak hanya dipandang sebagai hal yang haram untuk dilakukan.
Tulisan ini membahas secara intensif dan komprehensif yang jauh mengupas diskursus telaah sendiri tentang riba dan hal-hal yang terkait di dalamnya, seperti mengupas aspek kebahasaan, dari al-Qur’an maupun al-Hadis. Fiqih Wa Madzhab Al-Arba’ah, jil II, Cairo: Maktabah Tsaqafah, 2012, cet-II al-Bahuti, Manshur bin Yunus.
Al-Mufrodat Fi Garib Al-Qur’an, Tk: Maktabah Nazar Musthafa al-Baz, t.th Abdul Aaziz Muhammad Azzam, Fikih Muamalah, Jakarta: Amzah, 2014, cet ke-II, Ahmad Wardi Muslih. 2010 Haitami, Syarah Kabir, jilid 4, Lebanon-Beirut, Dar al-Kutub Ilmiyah, 1997, cet I Hendi Suhendi, Fiqh Muamalah, Jakarta: PT Raja Grafindo Persada, 2007 Husain Bin Umar, Bugyah Al-Mustasyidin, Semarang: Al-Alawiyah, T.Th.
ta’lil al-ahkam fi Tasyri’at al-Islamiyah, Tanta: Dar Basyyir li al-Tsaqafah wa al-‘ulum, 2000, cet ke-I syafe’I, Rachmat.
