- Indonesia
PERENCANAAN EKONOMI DALAM PERSPEKTIF ISLAM
Abstract
Economic planning, the process by which key economic decisions are made or influenced by central governments. It contrasts with the laissez-faire approach that, in its purest form, eschews any attempt to guide the economy, relying instead on market forces to determine the speed, direction, and nature of economic evolution. By the late 1960s the majority of the world’s countries conducted their economic affairs within the framework of a national economic plan. Economic planning refers to any directing or planning of economic activity outside the mechanisms of the market. Planning is an economic mechanism for resource allocation and decision-making held in contrast with the market mechanism, where planning refers to a direct allocation of resources. Most economies are mixed economies, incorporating elements of markets and planning for distributing inputs and outputs. The level of centralization of decision-making in the planning process ultimately depends on the type of planning mechanism employed; as such planning need not be centralized and may be based on either centralized or decentralized decision-making. Economic planning can apply to production, investment, distribution or all three of these functions. Planning may take the form of directive planning or indicative planning. An economy primarily based on central planning is a planned economy; in a planned economy the allocation of resources is determined by a comprehensive plan of production which specifies output requirements. The Economic planning in Quranic perspective has faith and moral oriented as mentioned in Yusuf story in Holy Quran.
Kata Kunci: perencanaan ekonomi, ekonomi Islam, sistem Islam, Nabi Yusuf
- References
- Hamdiyah Zahran (1968) Muqaddimah fi TahkhtīD al-Iqti^ādiyyah wa al-Tanmiya. Kairo: Maktabah Ain Syam.
- MuWammad bin Abdul Mannan (t.th.) al-Iqti^ād al-Islāmī baina al-NaIariyah wa al-TaDbīq.
- Kairo: al-Maktab al-Mishri al-Hadīth.
- MuWammad Yunus (1986) MuWacarat fi al-TakhtīD al-Iqtishādi. Beirut: Dār al-Jāmi’iyah. Muhammad Ruwais Qalahji (1981) Mausū’ah Fiqh Umar bin KhaDDāb. Kuwait: Maktaba
- al-Falah.
- MuWammad al-Hanafi (1983) Badāi’ al-Šuhur. Kairo.
- MuWammad Syauqi al-Fanjari (1977) al-Madhhab al-Iqti^ād fi al-Islām. Jeddah: Maktabah
- Ukadh.
- Muhamamad Sayyid TanDawi (1984) al-Tafsīr al-Wāsith li al-Qur’ān al-Karīm. Kairo: MaDba’ah al-Sa’ādah.
- al-Nasafi (1998) Madārik al-Tanzīl. Beirut.: Dār al-Kalim al-‹ayyīb. Rasyid Ridha (t.th.) Tafsīr al-Manār. Beirut: Dār al-Ma’rifah.
- ‰alah al-Khalidi (1998) al-Qa^a^ al-Qur’ānī. Damaskus: Dār al-Qalam.
- Subhi Tadris (t.th.) Muqaddimah fi ‘Ilm al-Iqti^ād. Kairo: Dār al-Jāmi’ah al-Mishriyah al
- Iskandariyah.
- Sayyid Qutb (1982) Fī Šilāl al-Qur’ān. Kairo: Dār al-Shuruq.
- Umar Muhyiddin (1983) al-TakhDīD al-Iqt^ādī. Beirut: Dār al-Nahcah al-‘Arabiyyah.
- al-Zamakhsyari (1407 H) al-Kassyaf, Beirut: Dār al-Kitab al-‘Arabi.