Sejarah Pemikiran Ekonomi Ibnu Taimiyyah

Muamalah happens in life can’t be separated from a medium of exchange, especially money, money is one of the tools that regulate the setting of human needs, but money can be a source of injustice when the money is not used as the essence of money as a medium of exchange with different goods. Injustice will result if the money in Balance the goods or services whose value is below the intrinsic value of money or above the intrinsic value of money. Their government is as decision over power to determine prices to maintain stability of supply and demand to avoid the occurrence of inflation
And injustice.

Allaah granted his Prophet, sallallaahu 'alayhi wa sallam, qualities of perfection and noble characteristics which distinguished him from all other human beings. Consequently, he, sallallaahu 'alayhi wa sallam, combined all the possible virtuous human traits and was the best leading example in treating others with benevolence.


He, sallallaahu 'alayhi wa sallam, was a sublime example in his interactions with people, old and young, believers and disbelievers, the common people and close Companions.


He, sallallaahu 'alayhi wa sallam, would support the oppressed, aid the needy, persevere patiently despite the harm he faced from foolish people, face evil with goodness, meet people with a smiling and cheerful face and was unfailingly generous and kind when dealing with people. As soon as his enemies discovered his extraordinary personality and his exceptional manners, they immediately responded to his call and believed in the message he was preaching. One such person who came to believe in him told him after accepting Islaam:


" I swear by Allaah O Muhammad! There was no one on the face of the earth who was more detested to me than you. However, now your religion (the religion you are conveying) is the dearest religion to me. There was no land more hated by me than your land, but now it is the dearest part of earth to me."


In this book, you will come to know the Prophet, sallallaahu 'alayhi wa sallam, and how he dealt with different types of people, each according to their qualities and particular circumstances. You will know him as a husband, a father, a neighbor, a friend, as a buyer and a seller, a judge, and someone who gave jurisprudential verdicts. Allaah The Almighty sent the Prophet, sallallaahu 'alayhi wa sallam, as a slave and a Messenger and bestowed upon him the best manners and the most beautiful qualities. We have outlined some of the interpersonal interactions of the Prophet, sallallaahu 'alayhi wa sallam, in order to highlight how a person whose manners are in consonance with the teachings of the Qur'aan should be. By learning about his qualities and the way he, sallallaahu 'alayhi wa sallam, interacted with people, one would know how he dealt with people in their homes, in the market and other places in all walks of life. How did this unlettered Prophet, sallallaahu 'alayhi wa sallam, treat people whether they were relatives or strangers, virtuous or sinners, noble or evil? What benefit can one derive by studying his qualities and manners, that reflect his nobility, generosity and perfect manners? This book answers all these questions and more, and paints a vivid picture of the Prophet, sallallaahu 'alayhi wa sallam, who was sent by his Lord to perfect good manners.

Pemahaman terhadap pemikiran Machiavelli tidak bisa dipisahkan dari locus, lingkungan, dan peristiwa selama masa beliau hidup. Niccolo Machiavelli dilahirkan di Florence, Italia tanggal 3 Mei 1469. Ia terlahir dari keluarga bangsawan yang termahsyur, ayahnya adalah seorang pengacara yang terkadang menangani urusan publik di kota Florence. Machiavelli hidup dan besar dalam suasana politik yang dapat dikatakan tidak stabil dan penuh guncangan. Wilayah semenanjung Italia mengalami disintegrasi dan terpecah menjadi lima negara kota, yakni Milan, Venice, Naples, Negara-Negara Paus, dan Florence, yang dimana kelima negara kota tersebut saling bersaing satu sama lain. Keadaan yang muram ini berbeda jauh dengan keadaan ketika wilayah Italia mengalami zaman keemasan pada masaimperium Romawi kuno dulu. Keberhasilan imperium Romawi kuno dalam mengendalikan kekuasaan yang membentang dari Timur Tengah sampai ujung daratan Eropa selama berabad-abad dengan pusat pemerintahan di Kota Roma. Imperium Romawi kuno dapat sebegitu hebatnya karena kewargaannya dibangun di atas kebanggaan dan identitas kolektif yang menekankan pada watak kewiraan serta patriotisme yang mendalam.
Pada masa Machiavelli hidup, watak itu nyaris hilang akibat dilahap kepentingan- kepentingan faksional dan tujuan-tujuan jangka pendek yang bersifat terbatas. Sehingga Machiavelli menjadikan masa kegemilangan imperium Romawi kuno tersebut menjadi acuannya atau inspirasi Machiavelli dalam membangun kerangka filsafat politiknya. Karena itu, berdasarkan pengetahuan dan pengalaman yang dilalui sepanjang hidupnya, Machiavelli selalu terobsesi bagaimana cara menciptakan negara yang stabil yang didukung kepatuhan murni warganegara dan bukan kepalsuan semata. Ia seolah ingin menuangkan kembali kegemilangan masa lalu Romawi yang lenyap.
Ketika tahun 1498 dalam umur 29, Machiavelli diangkat sebagai anggota Canselor kedua, Republik Florence. Kedudukannya sebagai Canselor membawa Machiavelli masuk dalam Ten of War, yakni Majelis Perang yang beranggotakan sepuluh orang yang dipercayai untuk mengurus hubungan luar negeri dan diplomatik Florence. Tugas-tugas tersebut telah banyak memberikan ilham dan pengajaran bagi Machiavelli dalam menghadapi lawan diplomatik. Selama itu juga ia secara seksama memperhatikan berbagai watak, sifat, dan karakter para pejabat politik. Seperti bagaimana cara mereka menghadapi persoalan, menghadapi rintangan, tipu daya, serta keluar dari keadaan genting yang bersangkutan dengan politik.
Machiavelli juga menulis beberapa buku seperti  The Prince (Pangeran),  The Discorsi (Uraian), The Art of War (Seni Perang), dan The History of Florence (Sejarah Kota Florence). Bukunya yang paling terkenal adalah The Prince (Pangeran. Buku tersebut pada awalnya ditulis sebagai harapan untuk memperbaiki kondisi pemerintahan di Italia Utara, namun kemudian digunakan menjadi buku umum dalam berpolitik pada masa itu. The Prince atau Sang Pangeran menguraikan tindakan yang bisa atau perlu dilakukan seseorang untuk mendapatkan atau mempertahankan kekuasaan. Nama Machiavelli kemudian diasosiasikan dengan hal yang buruk untuk menghalalkan segala cara untuk mencapai suatu tujuan.

Pemikiran Machiavelli sepenuhnya mencerminkan hidupnya, zamannya, dan lingkungannya. Kekejaman dalam buku karyanya The Prince mencerminkan kekejamaan kehidupan politik yang disaksikannya maupun yang dialaminya. Dalam karyanya tersebut (The Prince) menggambarkan bila anda adalah seorang pangeran yang memerintah di suatu negeri, maka tujuan utama Anda adalah tetap memegang kekuasaan dan menjalankan pemerintahan demi keuntungan sendiri setinggi-tingginya.
Dari pengalaman tersebut Machiavelli mengambil kesimpulan bahwa keberhasilan dan kegagalan seorang pemimpin dalam menempa kejayaan ada pada satu garis tipis, bukan semata ditentukan oleh kekuatan militer dan kekayaan, tetapi juga keberaniannya menghadapi resiko marabahaya yang muncul. Dalam menilai dan menganalisis situasi, Machiavelli selalu mengambil metode historis komparatif yang membandingkan situasi yang dilihat dengan fenomena yang pernah terjadi dalam sejarah. Karena menurutnya sejarah adalah pengulangan masa lalu dan kita tidak akan pernah lepas dari kitaran sejarah.
Politik sebagai sebuah sistem dalam kehidupan manusia mempunyai porsi yang cukup penting hingga bisa dikatakan, tidak ada satu komunitas manusia di mana pun yang terlepas dari politik. Hal ini karena politik muncul secara alami atas dasar kebutuhan manusia mengenai pengaturan hidupnya dan menghindari konflik antar sesama manusia dalam menuju kesejahteraan bersama. Sistem dan konsep politik tersebut terpusat dalam masalah kekuasaan. Bila politik merupaka unsur alami dalam lingkup komunitas manusia yang disebut masyarakat, maka nilai-nilai masyarakat akan sangat berpengaruh dalam politik juga. Maka kekuasaan juga harus dibangun di atas nilai-nilai dan norma-norma tersebut.
Nilai-nilai dan norma-norma dalam masyarakat itulah yang akan mengikat setiap individu masyarakat. Meski setiap manusia memiliki kepentingannya masing-masing, namun  hal tersebut telah melebur dalam sebuah kesepakatan bersama ketika mereka sepakat dalam membentuk sebuah masyarakat, inilah yang disebut dengan general will. Dan dari norma- norma tersebut, membentuk sebuah pedoman dalam menentukan baik-buruk dalam kehidupan masyarakat dan inilah yang disebut dengan etika publik atau etika berpolitik karena sejatinya Machiavelli tidak memberikan solusi terhadap perbaikan kondisi masyarakat dan juga stabilitas politik karena apa yang ia sampaikan menyalahi sifat alami manusia ketika bersepakat dalam membentuk masyarakat, sehingga ia melihat manusia adalah musuh bagi manusia yang lain. Wallahu a’lam bis showab.

First published in American Chronicle, Buzzle and AfroArticles on 30th December 2010
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Here, I would like to merely ask the following question:

When Islam's worst enemies, namely the Zionist - fake Freemasonic regimes of England and France, permeate and penetrate an Islamic country from border to border and determine every aspect of its daily life and international position, does it really matter whether the local people pray five times per day, fast in Ramadan, and abstain from alcohol, pork and premarital sex?

In fact, it is ridiculous to think that Islam exists after the dissolution of the Ottoman Empire. In reality, there is no Islam anymore. There is only a fabricated ghost - a spiritual elementary useful for the Satanic needs of the Zionist & Freemasonic gangsters who use printed pages of the Quran to clean their ass or to perform sexual rituals on them.

Without a cultural, educational, scientific, military, socioeconomic, and imperial rule effectuated under total control by the indigenous Muslim population and elite, there is no Islam.

To believe that Islam can possibly exist in a fake country whereby the criminal Freemasonic gangsters of England, France and America, disguised as diplomats, academia, and cultural advisors, move free, contact anyone, bribe and corrupt whomever they like, plot along with their local lackeys, and promote their agenda for total control of the former Ottoman province, is not simply idiotic; it is a crime against the interests of all the indigenous peoples irrespective of their religion, origin, language and culture.

What Kemal Ataturk understood and all the filthy Satanic sheikhs of Mecca, Medina, Riyadh, Jerusalem, Amman, Damascus, Baghdad, Cairo, Algiers, Tripoli, Tunis, etc. cannot understand is the conclusion about the gradual collapse of the Ottoman Empire and the key role played by the Anglo-French Freemasons and Zionists in this ominous process, which spread terror and death throughout the Ottoman territories that the Satanic Western Zionist and Freemasonic mass media mendaciously and ludicrously call "Middle East".

From my last year’s correspondence with a London-based African Muslim Lady
Parts
I – About today’s Fake World
II – About today’s Prevailing Materialism and Total Lack of Spirituality
III – About the Global, Full, Deception
IV – About the Islamic Veil (Hejab)
V – About today’s desecrated, fake mosques
VI – Reminiscences from the war front between Iran and Iraq
https://megalommatiscomments.wordpress.com/2017/09/04/about-the-islamic-veil-and-the-related-false-dilemma-world-deception/

Of course, after the year 1291 (Fall of Acre), when the last Crusader was out of the Orient, the Islamic World recovered from the Crusades and the Mongol invasions, and continued to expand in terms of imperial power, advance in terms of civilization, and prosper in terms of economic recovery and wealth accumulation. But there were two main negative points that survived for some centuries, gradually spread across the entire Muslim World, and finally prevailed:

A - The introversion gained momentum among the populations, irrespective of the success of the armies and the caliphs. It was combined with a genuinely un-Islamic reductionism (I mean of course ontological reductionism) as Ibn Taimiya followers - in order to control the masses - diffused the pathetic opinion that Philosophy, Arts, Letters and Sciences are useless, because "only few things are necessary for man to gain the ticket to the Paradise": by hating and ignoring the "other" (which is a non-Islamic attitude and stance of life) and by preaching and diffusing this mindset, attitude and behavior, the followers of Ibn Taimiya addressed the fears, the sorrow, and the horror generated among the Muslims because of the Crusaders and the Mongols.

B - The bullying exercised by the masses that followed the theologians, who accepted Ibn Taimiya's heretic theological system, started having an impact in the long run and progressively all the scholars, scientists, artists, architects, mystics, and philosophers came under attack, got dispersed, and disappeared.

For the first time, around the years 1350-1400, within Islam was formed a driving force which was pushing toward ignorance, darkness, hatred and barbarism.
https://megalommatiscomments.wordpress.com/2016/03/25/brussels-terror-attack-due-to-western-ignorance-of-the-barbaric-darkness-of-ibn-taimiyas-theological-system-part-iii/

In three earlier articles entitled 'Integration of Muslims means Disintegration of Europe' (https://www.academia.edu/24267890/Integration_of_Muslims_means_Disintegration_of_Europe_-_by_Prof._Muhammad_Shamsaddin_Megalommatis), 'Reasons making Muslim Integration in Europe Impossible' (https://www.academia.edu/24268557/Reasons_making_Muslim_Integration_in_Europe_Impossible_-_by_Prof._Muhammad_Shamsaddin_Megalommatis), and 'The Impossibility of Muslims' Integration in Europe' (https://www.academia.edu/24270270/The_Impossibility_of_Muslims_Integration_in_Europe_-_by_Prof._Muhammad_Shamsaddin_Megalommatis), we stressed the importance of Moral Principles in politics, and we briefly analyzed twelve points - reasons that make the Muslims' Integration in Europe an unrealistic option.

To help the reader fast recapitulate the points, we enumerate them here: 1) Centuries long European Hatred of Islam, 2) Fallacious Academic – Intellectual Background and Fake Identity of Modern Europe (Hellenism), 3) Misperception of the World History through the Scheme West vs. East, 4) Execrable Disfigurement of the 'Other' (Orientalism), 5) Demolition of the Ottoman Empire, 6) Tragic Termination of the Islamic Civilization and Rise of Barbarism throughout the nominally Islamic territories, 7) Formation of Pan-Arabism / False Identity and Language for the colonized masses, 8) Methodic and Perverse Work of Obliteration of the Berber, Coptic, Aramaic and Yemenite Languages, Cultures and Identities, 9) Severe Distortion of the National Histories of the illegally detached from the Ottoman Empire Peoples, matched with a multi-target confusion of the World academia, 10) Distorted Representation of the Oriental and Islamic Past for average European, Western and World readerships, 11) Forged Disconnection of the Islamic Past from the Pre-Islamic Oriental Past, with catastrophic impact on both, colonized peoples and colonizing states, and 12) Anemic, Anodyne and Fallacious Western Doctrine of Islamology, as the most marginal and obscure doctrine of Orientalism.

In the present, fourth, article, we will focus on the most important point – reason of the Muslim immigrants' impossibility to integrate in the European, and in general in the Western societies.

Point 13 – Cataclysmically Disastrous Formation of Islamism by the Colonial West
First published in AfroArticles, American Chronicle, and Buzzle on 18th August 2007
http://www.afroarticles.com/article-dashboard/Article/Islamic-Terrorism--a-European-Creation-Monster-Impossible-to-Integrate/36766

Sikap Ibnu Taimiyyah dan Ibnu Qayyim Kepada Kaum Sufi
Diterjemahkan dari Mauqif al-Imamain Ibnu Taimiyyah wa Ibnu
al-Qayyim mim al-Shufiyyah, terbitan Dâr al-Imâm Ahmad, 2007
Karya Syekh Dr. Rabi‘ bin Hadi al-Madkhali
Ditulis dan diterjemahkan pada Syawal 1441 H yang bertepatan
dengan Mei 2020 M
Penerjemah: Abu Hamzah Rizki
Penyunting: Abu Iqbal Amin
Perancang Sampul: Abu Ibrahim Syobrian
Sikap Ibnu Taimiyyah dan Ibnu Qayyim Kepada Kaum Sufi.
Hak cipta ©Syekh Dr. Rabi‘ bin Hadi al-Madkhali, 2007.
Dipublikasikan kali pertama oleh Dâr al-Imâm Ahmad, Kairo

The reality of plurality in the context of humanity is something that Allah Almighty has desired, and the human task is to nurture and develop mutual respect and appreciation among people (tolerant). In this regard, the purpose of this study is to explore and explain exactly what kind of religious construction of kiai pesantren about pluralism and multiculturalism, the basis of references used, because it is related to the kiai's point of view in resolving social conflicts that sometimes occur in the community. The data research was collected through survey and depth interview with some kiai pesantren in East Java. Data analysis was conducted with qualitative narrative and through Forum Group Discussion (FGD). The result shows that the mapping of religious construction of kiai pesantren in East Java consists of (1) religious construction with inclusive and exclusive categories and (2) religious construction with exclusive categories.