Saya juga berpendapat sama dengan miftahalzaman.
Lebih jauh, sifat yang ideologis tadi ditumpangi oleh kepentingan-kepentingan
sektoral dan golongan sehingga menjadi politis. Diskusi yang bermuara pada
diskusi kemaslahatan menjadi berhenti sehingga alih-alih membawa kepada
kemaslahatan, malah mengarah pada perpecahan.
Jika diteliti lebih lanjut,
sebetulnya pemahaman banyak teman-teman ttg ekonomi "syariah", malah berangkat
dari ketidakpahaman sistem ekonomi secara kaffah. Padahal sistem ekonomi itu
IMHO termasuk sunnatullah juga seperti hukum-hukum fisika.
Ttg bunga dan kewajiban membayar hutang,
1. bunga itu kan indikator kinerja ekonomi termasuk di dalamnya efisiensi
ekonomi. Kl. semakin tinggi efisiensi semakin rendah bunganya. Termasuk
efisiensi akibat keberadaan aktivitas "rente" yang mengakibatkan ekonomi biaya
tinggi, spt. pungutan liar, komisi, suap, penimbunan, rantai distribusi yang
terlalu panjang dll.
Buktinya bunga di negara-negara maju itu sangat rendah dibanding negara2 yang
mengaku Islam.
IMHO, menghilangkan riba dalam masyarakat modern itu bukan sesederhana
menghilangkan "artefak-artefak yang dianggap sebagai riba", tapi memperbaiki
perilaku hidup kita untuk mendapatkan kehidupan dari apa yang diusahakan dan
dikontribusikan bukan sekedar dari mengeksploitasi "kesulitan orang lain",
"kesempitan" dengan "kemudahan" yang dimiliki. Dan banyak perilaku kita yang
sebetulnya bersifat riba walaupun misalnya semua bank menggunakan konsep
"syariah".
2. Dalam sistem konvesional, ada konsep menyatakan diri "bangkrut" artinya
tidak dapat memenuhi kewajiban terhadap kreditor. Jadi ada saja cara bagi yang
tidak beruntung untuk lepas dari kewajiban.
Tentu saja lepas kewajiban ini harus dibuktikan secara legal. Masak gak mampu
bayar utang tapi mobilnya banyak, rumahnya mewah. Toh Islam juga begitu
mementingkan perkara membayar hutang ini bukan?
Kalo semuanya sudah habis, ya lepaslah kewajiban itu.
Salam
Ary
----- Original Message -----
From: miftahalzaman
To: wanita-muslimah@yahoogroups.com
Sent: Sunday, April 11, 2010 4:18 AM
Subject: [wanita-muslimah] Re: MUI, Muhammadiyah, Majmaul Buhuts dan Lajnah
Daimah Haramkan Bunga Bank. Mengapa NU tidak?
Soal bank "shariah" ini, sepertinya intinya hanya berangkat dari pemahaman
sederhana bahwa riba = bunga. Jadi apa saja yang pakai bunga itu haram,
walaupun jauh lebih ringan daripada menggunakan cara lain. Sebaliknya, meskipun
dengan sistem lain lebih berat (termasuk apa yang dinamakan ekonomi "shariah"),
itulah yang harus diberlakukan daripada memakai sistem menggunakan bunga. Jadi
bukan masalah memberatkannya yang jadi persoalan, tetapi sekedar ada bunga atau
tidak. Suherman Rosyidi, misalnya, mengambil analogi berikut : meskipun harga
daging sapi jauh lebih mahal dan berat untuk didapat daripada daging babi yang
jauh lebih murah dan lebih mudah didapat, tetap saja daging babi haram. Selain
itu, apa saja yang tidak pernah ada presedennya dalam sejarah Islam di Timur
Tengah, maka hal itu dianggap tidak "Islami", dan karenanya tertolak. Untuk ini
Suherman mengatakan : "Ulama-ulama dulu tidak pernah ada yang membahas soal
bunga bank".
Ekonomi "konvensional" selalu dikatakan lebih tidak manusiawi daripada
ekonomi "Islami". Misal, cara bagi hasil vs. bunga yang terus harus dibayar
meskipun usaha si pengambil kredit bangkrut. Dikatakan juga bahwa dalam ekonomi
Islam investasi hanya ditanam di sektor-sektor yang "halal" atau "subhat".
Tidak mungkin ditanamkan, misal, di pabrik bir, peternakan babi, atau bisnis
kasino. Padahal, sistem dengan bunga sekalipun kan bisa saja dibuat "manusiawi"
dan tidak memberatkan. Misal, bunganya sangat kecil sekali dan tidak ada
paksaan untuk membayar kalau memang sedang tidak mampu. Soal investasi di
bidang apapun kan bisa saja melibatkan kebijakan yang lain. Meskipun
menggunakan sistem ekonomi "kafir", kalau otorita membuat larangan investasi ke
sektor-sektor "haram" dan "subhat" kan ya sama saja.
Ide ekonomi shariah ini berangkat dari cara baca tekstualis terhadap teks
kitab suci dan sikap menolak terhadap inovasi dari luar yang tidak pernah ada
presedennya dalam sejarah sendiri. Apa yang disebut ekonomi shariah sebenarnya
lebih bertujuan pengukuhan identitas, daripada pertimbangan kemanfaatan. Dia
lebih bersifat ideologis, bukan ekonomis.
--- In wanita-muslimah@yahoogroups.com, "ah-mbel-ah" <eyang_mbelge...@...>
wrote:
>
> Serba shariah adalah sebuah mbel yang supergedes. Nanti bisa-bisa (agar
selalu bernuansa shariah) poligami juga bisa diwajibkan dengan alasan
'mencontoh kanjeng nabi'.
>
> Lelucon yang beredar tentang gagasan shariah ini di antaranya adalah (1)
panti pijat bershariah, (2) kasino bershariah, (3) preman bershariah (FPI), (4)
rokok berbasis pada shariah, (5) kekerasan dalam rumah tangga berbasis shariah
dan sebagainya.
>
> Berikut ini adalah artikel menarik tentang nde mbel of nde gedes of nde
bank shariah itu:
>
>
http://www.theglobeandmail.com/servlet/story/RTGAM.20080125.wcomment0125/BNStory/National/home
>
> Banks are helping sharia make a back-door entrance
>
> TAREK FATAH
>
> It seems only yesterday that Premier Dalton McGuinty declared: "There will
be no sharia law in Ontario." Many of us, who witnessed the medieval nature of
manmade sharia laws in our countries of birth, heaved a sigh of relief back in
September of 2005. We thought this was the end of the attempt by Islamists to
sneak sharia into a Western jurisdiction. We were wrong.
>
> The campaign to introduce sharia is back. Last time, the campaign took a
populist approach, invoking multiculturalism. This time, the pro-sharia lobby
is dangling the carrot of new niche markets and has the backing of Canada's
major banks. Such icons of the corporate world as Citibank NA, HSBC Holdings
PLC, and Barclays PLC have endorsed sharia banking and have started offering
Islamic financing products to a vulnerable Muslim population.
>
> In May, 2007, The Globe reported that "Several Canadian financial
institutions are preparing sharia-compliant mortgages, insurance, taxi
licensing and investment funds to help serve the country's fastest-growing part
of the population." Recently, the Toronto Star's business section reported that
an unnamed bank may offer sharia loans as early as this summer; Le Journal de
Montreal disclosed that Canada Mortgage and Housing Corporation(CMHC) was also
getting in on the act. Stephanie Rubec, spokesperson for the CMHC, said the
Crown corporation had launched a tender worth $100,000 to study Islamic
mortgages for Muslim Canadians. Could she be oblivious to the fact that almost
all Muslim Canadians currently have home mortgages through banks and don't feel
they are living in sin? In fact, CMHC has gone a step further: It has quietly
entered into a partnership with a Saudi company, AaYaan Holdings, to develop
sharia-compliant mortgage-lending systems.
>
> The origin of Islamic banking has its roots in the 1920s, but did not start
until the late 1970s and owes much of its foundation to the Islamist doctrine
of two people - Abul Ala Maudoodi of the Jamaat-e-Islami in Pakistan and Hassan
al-Banna of the Muslim Brotherhood in Egypt. The theory was put into practice
by Pakistani dictator General Zia-ul-Haq who established sharia banking law in
Pakistan.
>
> Proponents of sharia banking rest their case on many verses of the Holy
Koran that outlaw usury, not interest.
>
> Verses that address the question of loans and debts include:
>
> Al Baqarah (2:275): God hath permitted trade and forbidden usury;
>
> Al Baqarah (2:276): Allah does not bless usury, and He causes charitable
deeds to prosper, and Allah does not love any ungrateful sinner.
>
> Every English-language translation of the Koran has translated the Arabic
word riba as usury, not interest. Yet, Islamists have deliberately portrayed
bank interest as usury and labelled the current banking system as un-Islamic.
Instead, these Islamists have created exotic products with names that are
foreign to much of the world's Muslim population. This is where they mask
interest under the niqab of Mudraba, Musharaka, Murabaha, and Ijara. Two
authors, both senior Muslim bankers, have written scathing critiques of sharia
banking, one labelling the practice as nothing more than "deception," with the
other suggesting the entire exercise was "a convenient pretext for advancing
broad Islamic objectives and for lining the pockets of religious officials."
Why Canadian banks would contribute to this masquerade is a question for
ordinary Canadians to ask.
>
> Muhammad Saleem is a former president and CEO of Park Avenue Bank in New
York. Prior to that, he was a senior banker with Bankers Trust where, among
other responsibilities, he headed the Middle East division and served as
adviser to a prominent Islamic bank based in Bahrain. In his book, Islamic
Banking - A $300 Billion Deception, Mr. Saleem not only dismisses the founding
premise of sharia and Islamic banking, he says, "Islamic banks do not practise
what they preach: they all charge interest, but disguised in Islamic garb. Thus
they engage in deceptive and dishonest banking practises."
>
> Another expert, Timur Kuran, who taught Islamic Thought at the University
of Southern California, mocks the very idea. In his book, Islam and Mammon: The
Economic Predicaments of Islamism, Prof. Kuran writes that the effort to
introduce sharia banking "has promoted the spread of anti-modern currents of
thought all across the Islamic world. It has also fostered an environment
conducive to Islamist militancy."
>
> Dozens of Islamic scholars and imams now serve on sharia boards of the
banking industry. Moreover, a new industry of Islamic banking conferences and
forums has emerged, permitting hundreds of sharia scholars to mix and mingle
with bankers and economists at financial centres around the globe. In the words
of Mr. Saleem, who attended many such meetings, they gather "to hear each other
praise each other for all the innovations they are making." He gives examples
of how sharia scholars only care for the money they get from banks, willing to
rubberstamp any deal where interest is masked.
>
> No sooner had CMHC announced its plans to study sharia-compliant mortgages,
than an imam from Montreal's Noor Al Islam mosque offered his services to
Canada's banks, claiming Muslims are averse to conventional mortgages because
"it goes against their beliefs," a claim that would not withstand the slightest
scrutiny.
>
> Other academics who have studied the phenomenon have reached similar
conclusions. Two New Zealand business professors, Beng Soon Chong and Ming-Hua
Liu of Auckland University, in an October, 2007, study on the growth of Islamic
banking in Malaysia, wrote: "Only a negligible portion of Islamic bank
financing is strictly 'profit-and-loss sharing' based. ? Our study, however,
provides new evidence, which shows that, in practice, Islamic deposits are not
interest-free." They concluded that the rapid growth in Islamic banking was
"largely driven by the Islamic resurgence worldwide."
>
> In the name of Islam, deception and dishonesty is being practised while
ordinary Muslims are being made to feel that their interaction with mainstream
banks is un-Islamic and sinful. As Mr. Saleem asks, "If Islamic banks label
their hamburger a Mecca Burger, as long as it still has the same ingredients as
a McDonald's burger, is it really any different in substance?"
>
> Tarek Fatah is the author of Chasing a Mirage: The Tragic Illusion of an
Islamic State, to be published in March.
>
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