Social Entrepreneurship And Community Transformation Based On Islamic Tasawur

Abstract

Human are made to live in community in nature. Life alone is unlikely because human nature and needs comes together naturally with its process of life. Entrepreneurial and its activities as part of Islamic Sharia’ is not merely for profit alone. Even entrepreneur offers charity services to community by fulfill their needs to get desired goods and services. This article will further describe about theoretical issues of ideas on standard basis which has been established by al-Quran and Hadith and Islamic scholars. Based on maqasid al-Shari’ah, the economy development in Islam is more stressed on human wellbeing (al-falah), better life (hayat tayyibah), concern on brotherhood (ukhuwwah) and socio-economy justice (’adalah) and also balanced satisfaction (qana’ah) whether in material and spiritual dimension. Human as agent in economy development, caliph as well as trustee need to work based on certain capacity to achieve it while being one is a test from Allah S.W.T. Hence, devoted to human is not the end of world for Islamic entrepreneurs. Meanwhile the absolute measure for this commercial is not limited to self satisfaction (entrepreneurs and customers) but include pleasure to work done, endowed by Allah S.W.T

Keywords: Social entrepreneurshipcommunityIslamic entrepreneurhuman welafreservant of Allah SWTIslamic tasawur

Introduction

Human resources is one of determinant factors to the economic and community growth. Human role as active agent can be classified to three different dimension which are entrepreneurs, labours and consumers. Entrepreneurial existence and its role is holistic which is very dominant and significant in process development for individual, community as well as to the nation. Generally, the peak of entrepreneurial innovation is considered able to triggered revolutionary changes especially in economy development and human civilization. Entrepreneurship is not only producing creative and innovative individuals but also fulfilling consumer’s dream and need as well as triggered employment opportunities. Indirectly, it is also raises the status of a community and area, thus contributing to the per capita income of the country. Meanwhile in Islamic context, entrepreneurial activities are required because the human’s ability and energy are limited while their dream and need are varies. Therefore, through various contract of purchase as required, the needs can be fulfilled based on their ability. Thus, this commercial field is considered as basis in community development as it can influence the economic development process and can lead to social transformation to the society and nation.

Problem Statement

Islamic tasawur stated that, career as entrepreneur is one of the best area to venture into. Muslims have been called to pursue and persevere in entrepreneurial activities (Yusuf al-Qaradhawi, 1972; Shahadah al-Natur, 1996). This form of encouragement refers to the highest recognition by Shara‟ upon the sincere and honest entrepreneurs. Abi Sa'id narrated that Rasulullah s.a.w has said that

The honest, trustworthy merchant will be with the Prophets, siddiqins and martyrs”. (1987).

This hadith puts the merchant to highest level which will be in the same position with the prophets, siddiqin and the martyrs in the hereafter. Rafiq Yunus al-Misri (2007) explains, to be able to reach this level (truthful and honest) proves to be difficult for business activities often misused and mixed with lies, fabrications and other negative elements. Thus, when they succeeded in passing through all these negatives elements to become trustworthy and sincere entrepreneurs, their dignity will also get raised to be with the prophets, siddiqin, syuhada’ and salihin.

In the meantime, there is also a provision in Islam that suggest to work with others in exchange for a fixed salary. However, the true encouragement geared towards entrepreneurial development. The al-Quran also clearly stated in encourage Muslims to “always trying to find, using all the resources in the world and creating new opportunities for the same purpose” (Refers to surah al-Jathiyah (45):12-13, al-Hijr (15):19-22, al-An‘am (6):141, al-Najm (53):39, al-Nur (24):37, al-Jumu‘ah (62):9 and al-Tawbah (9):24). Understanding behind these verses is not merely working with others, but also includes agriculture, mining, commerce, business, manufacturing and other economic activities which ilustrates entrepreneurship’s functions (AbulHasan M. Sadeq, 1990).

In addition to generalize verses, there are also several verses in al-Quran which specifically mentioned the word business or al-tijarah (Surah al-Baqarah (2):282, al-Nisa’ (4):29, al-Tawbah (9):24, al-Saf (61):10, al-Fatir (35):20, al-Jumu‘ah (62):11) also the word purchase or al-bay' (Surah al-Baqarah (2):253 and 275, Ibrahim (14):31, al-Nur (24):37, al-Jumu‘ah (62):9) in specifically. Allah S.W.T forbids His servants to eat from property of others in a wrong way, but they are obliged to consume from property of others through business according to Shari’a. While the form of business is meant not to refer to activity in particular place alone, but there is encouragement to extend the area from one to another although with force across the sea (Surah al-Fatir (35):12).

Yusuf Kamal Muhammad et al. (2001): states that encourage on entrepreneurship not only based on this commercial activity have been allowed by Allah the Almighty during and after they perform Haj (Surah al-Baqarah (2):198), but it is also viewed as jihad for the cause of Allah (surah al-Muzammil (73):20). Prophet Muhammad pbuh was also asked about the most afdhal job? He replied, “The result of a man's business with his hands and a mabrur purchasing” (Ahmad bin Muhammad bin Hanbal (1993). Meanwhile, Yusuf al-Qaradhawi (2001) conclude that, if business is left effortlessly surely the life will stop and most of the living will die. In other words, this activity is not merely an effort to gain profits while adding capital and effort or as a mechanism of exchanging essential needs, but it is part of worship in offering social services to the community and to build the civilization for the future Muslims.

Furthermore, career as entrepreneurs based on Islamic tasawur is not merely to seek profits for self-sufficiency and family life. In fact, what is more important is entrepreneurs offers charity services to the community by meeting their needs to get the essential goods and services as desired. At the same time, the role is to trigger the economic transformation and to determine the socio-economic achievement of a society and nation. Hence, this commercial activity is not only an individual needs but also as a social obligations which contained in religious bond.

Research Questions

In general, Islamic social entrepreneurship is still based on the concept of entrepreneurship itself. The difference is in terms of beliefs, goals, approach and appearance. Islamic social entrepreneurship makes the basics of al-Din as the main fundamentals to translate into human behavior so that any changes made do not slip from the foundation of religion. Thus, the question arose of how the concept of Islamic social entrepreneurship itself?

Purpose of the Study

Tasawur Islam emphasizes that this commercial activity is not only required by individuals, but it also determines the socio-economic achievement of a society and country. However, if this comersial careers is associated with Islam, all their behaviour should be done in a holistic manner based on the Islamic guidelines. Thus, Islamic social entrepreneur not only contains the dynamic and competent features, but also emphasizes the integration with spiritual elements. This article focuses on the concept of Islamic social entrepreneur in Islam.

Research Methods

Description of this article will focus on the question of theoretical concept is based on the standards set by the Qur'an and Hadith and Islamic intellectual scene in order at least one day there is the ability to form not only of thought, even the discipline social entrepreneurship itself based on ethic in Islamic tasawur.

Findings

System of Islamic economy is ‘syumul’ which is able to indicate overall and consistent changes in entrepreneurial field. Islamic entrepreneurship not only be able to form the personality of entrepreneurs, but also be able to educate and teach everyone involved in the matter.

Muhammad Nejatullah Siddiqi (1981) stated that, this world possession is a necessity because every human being needs to pass this worldly life before reaching the hereafter. This world life is more a test, while everything given to man is the trust that will be held accountable before Allah S.W.T based on his performance in this world. In other word, man also able to reach level of perfection by managing all of possibilities.

Conclusion

Human beings are naturally different from each other in terms of strength, knowledge, practices, work and so on. This natural belief makes the work done by man are different with each other. Hence, human beings unable to live life alone, selfish and greedy. Instead of, they need to be tolerant, to help each other, be affectionate and be cooperative in order to improve the needs of the community. Traders are successful because of consumer’s spending, while consumers are prosperous because of traders who acts as intermediaries. The need of mutuality requires entrepreneurs to interact with other party to lead them to excel. The development of economy in Islam is a concept of comprehensive and multi-dimension in which it encompasses of economic and non-economic affairs and also qualitative and quantitative. The spiritual and socio-economic development in society moves integrated to ensure man’s life is always in the right path. This concept is parallel to Islamic tasawur which disagree that the perfection and protection can only be achieved through the destruction of relation between individual’s emotion and the world. Islamic shari’a is syumul, which rejects the call of monasticism instead being realistic by promote economic activity for the society’s welfare without neglecting the hereafter.

Acknowledgments

This study received funding from Research Acculturation Collaborative Effort (RACE), Ministry of Higher Education.

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