Part VI
There are 4 (four) characteristics of Islamic economics, namely fair, commensurate growth, moral, and civilized. 1. Fair According to the Qur’an and hadith, justice is not merely the result of social agreement. In summary, fair is defined as a condition that there is a balance or proportion among all constituents of the economic system, equal treatment of individuals (non-discriminatory) both in compensation, the right to a decent life, and the right to enjoy development, as well as the allocation of rights, rewards, and relief based on contributions. which are given. 2. Growing worth it Equal growth economy reflects equal economic growth with the country’s economic fundamentals, namely balanced growth between the financial sector and the real sector, by the production capacity and purchasing power of the people. Economic growth does not have to be high or fast, but stable and sustainable. Overexploitation of resources can encourage high economic growth in the short term, but it is not sustainable. Therefore, economic growth must pay attention to the balance of nature and the environment as well as the sustainability of intergenerational development (Kamaruddin & Soemitra, 2022). 3. Moral A moral or noble character is shown by the awareness and understanding of every member of the community toward the common interest and long-term interests which are more important than individual interests. The moral of Islamic economics is based on the awareness that comes from the teachings of Islam, that the willingness to follow the instructions of Allah SWT, the willingness to sacrifice self-interest and prioritize the interests of other parties will essentially lead oneself to true success, namely the success of the world and the hereafter. 4. Civilized The Islamic economy is civilized, that is, an economy that upholds the noble values of the nation such as traditions and culture handed down by ancestors as long as they do not conflict with Islamic morality.Goals of Islamic Economics The ultimate goal of Islamic economics is the same as the goal of Islamic law (maqashid alsyari’ah), which is to achieve happiness in the world and the hereafter through a good and honorable life order (hayyatan toyyibah). Maqashid al-Shari’ah is realizing human welfare which lies in the maintenance of 5 (five) basic benefits, namely religion (aldien), soul (al-nafs), intellect (al- ’aql), offspring (al-nasl), and wealth (al-maal). The five benefits are tools that are needed for the continuation of a good and honorable life, and if these five needs are not met, then humans will not achieve real prosperity. Conclusion Based on the explanation above, it is clear that the development of Islamic economic practices in various aspects is so rapid it is very necessary to prepare the younger generation of Islamic economics who can maintain and continue the existence of Islamic economics. The government’s increasingly good and accommodating support for the development of Islamic economic practices, especially the issuance of the Sharia Banking Law and the State Sharia Securities Law in 2008 gave new, brighter hope for the future of Islamic economic practice in Indonesia. Therefore, the availability of superior human resources that support the development and expansion of Islamic economic practices in Indonesia is a necessity. In that context, many educational institutions have competed to prepare human resources according to the needs of industry and business which are the implementation of the Islamic economic system. With these efforts, God willing, the future of Indonesian Islamic economic education in the future will be more prospective thanks to the support of the wider aspects of Islamic economic practice and positive government support in the form of regulation and guidance.Based on this conception, the role of the state becomes very important in applying Islamic economics. Without the state, Islamic economics will not be able to contribute to solving economic problems and establishing a just economic structure. Likewise, without Islamizing the state, Islam cannot be the axis of economic policy and development. Monitoring Desk
