Skip to content

Baca Lambat Atau Cepat?

September 23, 2010

Semalam, waktu pulang dari Mid Velley bersama Rahimi, saya membaca satu rencana yang sangat bermanfaat. Rasa tidak puas sekiranya manfaat ini tidak saya kongsikan bersama pembaca sekalian.

Oleh: Aidil Khalid*

Sebelum saya membaca pengalaman kreatif Sasterawan Negara Datuk (Dr) A Samad Said (Pak Samad) yang ditulisnya sendiri bertajuk Dari Salina Ke Langit Petang, saya selalu merasakan bahawa kadar pembacaan saya yang begitu lembab adalah satu kelemahan.

Kalau biasanya buku yang berketebalan 100-200 muka boleh dihabiskan orang dalam masa kurang lebih tiga atau empat jam, saya perlu mengambil masa sekurang-kurangnya dua hari sebelum mampu mengkhatamkannya. Saya pernah bertanya kepada seorang rakan yang begitu pantas membaca. Buku setebal 600 halaman dihabiskannya dalam tempoh satu malam sahaja. Jawabnya, “Aku baca sekali lalu. ASebab itu cepat.Selepas itu biasanya aku akan ulang-ulang membacanya banyak kali.”

Dari situ saya dapat melihat perbezaan antara saya dengan dia. Saya membaca begitu lembab seperti kura-kura. Namun setelah selesai membacanya, saya tidak akan mengulang baca kembali sekurang-kurangnya buat beberapa tahun kerana dalam tempoh pembacaan itu, saya membaca berulang kali beberapa ayat dan perfenggan sebelum meneruskan ke perenggan yang berikutnya.

Natijahnya, untuk menghabiskan sekurang-kurangnya sebuah buku seminggu, saya perlu menghabiskan banyak masa ‘berkurung’. Alangkah jimatnya waktu saya sekiranya dapat membaca dengan kadar yang cepat seperti orang lain.

Setelah membaca gaya pembacaan Sasterawan Negara kita yang keempat, ternyata pembacaan yang lambat tidak semestinya satu kelemahan.Malah boleh juga jadi satu kelebihan. Pak Samad mengatakan:

“Memang sejak dahulu lagi cara pembacaan saya amat lambat.Saya tidak membiarkan naluri ingin tahu yang melonjak-lonjak mengganggu kenikmatan saya ‘melihat’ atau ‘merasa’ sesuatu pemandangan atau beberapa potongan dialog. Saya sedia membaca berulang kali pelukisan sesuatu tempat itu hingga membiarkan perjalanan cerita tersekat atau terbeku beberapa ketika. Saya mengambil masa yang cepat untuk membaca 3 suku bahagian novel Jaws, tetapi sehingga sekarang – hampir setahun belum lagi menyelesaikan kesudahan kisah Jaws itu.”

Pak Samad menyambung lagi:

“Satu lagi kecenderungan saya sewaktu membaca ialah menyalin semula bahagian-bahagian yang menarik hati saya, khususnya bahagian pelukisan atau pewarnaan tempat, watak dan keadaan, apabila saya menyalin semula bahagian-bahagian yang menarik daripada buku itu, saya lebih ingin mengingatkan pemandangan-pemandangan, watak-watak dan sesuatu keadaan atau iklim dalam sesebuah novel.”

Dan menurut Pak Samad, kecenderungannya yang begitu teliti dalam membaca sehingga proses membacanya menjadi lambat ternyata telah membentuk peribadinya sebagai seorang sasterawan yang begitu teliti dalam melukis cerita:

“Kecenderungan ini, akhirnya membentuk saya menjadi seorang yang terlalu perihatin,” kata sesetengah pengkritik; terlalu melukiskan benda kecil sedekat-dekatnya.”

Bagi saya kadar pembacaan adalah bergantung kepada keperibadian masing-masing. Baca lambat atau baca cepat, itu bukan persoalannya. Yang lebih penting bagaimana kita memanfaatkan gaya pembacaan itu agar menyebelahi kita tidak kira pembacaan lambat atau cepat.

Tokoh sasterawan klasik, William Shakespeare misalnya dikatakan mempunyai gaya pembacaan yang sama sekali bercanggah dengan gaya Pak Samad. Shakespeare membaca dengan kadar yang sangat cepat. Misalnya, andai dia membaca sebuah kisah sejarah, dia akan membacanya sekali lalu sahaja. Dia tidak ambil pusing soal fakta sejarahnya atau yang lain-lain. Yang diutamakan adalah watak-watak dalam kisah tersebut.

Dan setelah habis membacanya sekali lalu, dia akan mencapai pen dan kertas, lalu menghidupkan kembali watak-watak yang dibacanya tadi oleh imiginasinya sendiri.

Peter Ackroyd menulis dalam Shakespeare: the Biography:

“This suggest one method by which he worked. He took up a copy of Fasti, read it quickly, and then put it down without further reference to it. He needed only the raw materials to excite his imagination.. The history is not, however, what interest the poet. Shakespeare concerned with the play of feeling between the two protagonists, as Taruin prepares himself to rape the lad and then, after the deed, slink it away…”

Nah! akhirnya, membaca lambat atau tidak, ada kelemahan dan kebaikkannya. Terserah bagaimana kita mencerna dan memanfaatkannya.

*Aidil Khalid merupakan pelajar undang-undang UiTM Shah Alam dan turut bergiat aktif dalam penulisan puisi, cerpen atau novel.

Advertisements

Soalan-Jawapan Praktikal berkaitan Dengan Sistem Kewangan berasaskan Dinar

September 2, 2010

Question by Asif Syiraz…

We hate banks because of their heavy involvement in usury. But some financial services which banks provide are entirely legitimate, e.g. safekeeping of money, (warehousing), and facilitating internal payments through checks (transfer of ownership of warehouse items), and external payments (physically transfering gold from one bank to another) in a secure manner. I assume charging a fee for these services is also halal.
 
If the above is true, then it means that irrespective of whether you call them banks, or baitul maal or anything else, some kind of financial service providers would be a necessity in a modern dinar-backed islamic financial system. I believe e-dinar aspires to be one such institution.
 
Since dinar economy is still in its infancy, (or toddlerhood :), I am experiencing a few difficult issues related to its practical implementation, about which I could not find a precedence. So I would love it if someone can enlighten me on these.
 
What is the long vision for the Gold Dinar
 
There are many fiat currencies in the world, each identified by its issuer, and the market price of each currency is different because the “trustability” of each issuring authority is percieved differently by the public. Hence their competing, and fluctating prices. So there is a canadian dollar and an american dollar, an iraqi dinar and a kuwaiti dinar.
 
The important thing is, market price of each currency is different.
Less important thing is its reason i.e. issuing central bank’s stature.
 
Now, for the Gold Dinars, we see that they too will be produced at different places, by different issuers (National government replaced by Amirate and central bank replaced by Mint). Now here too, each issuer will face different circumstances, supply rates, labour costs and hence minting charges.
 
Here too, the important thing is that market price of dinar coins would be different. Less important thing is its reason i.e. minting costs instead of the perception of issuing authorities’ ability to meet its debt.
 
Whenever there exist multiple sets of items in market, which have different market prices, exchange rates develop between them. Not only for currencies, but also for commodities e.g. Barni dates are priced different from regular ones, and Basmati rice are priced different from short grain.
 
1. Is the long term vision of the Gold Dinar that there will exist mutliple regional flavours of Dinars (just like regional currencies), and well-known liquid exchange rates, determined by market forces, will exist between them?
 
2. Or is it that somehow, all issuing authorities will collaborate with each other to issue coins at fixed prices?
 
3. Or is it that there will be only one global issuring authority?
 
4. Or is it that magically, inspite of different market prices in terms of external currencies, people will voluntarily start exchanging them at same price by respecting their gold content alone and ignoring their brand?
 
Value of Electronic Payments
 
The second problem is regarding the nature of the dinar-based financial institution.
 
We all know that banks operate on fractional reserve. We disapprove of this, not because of its eventual impracticality (bank failure) but because of the principle involved. Now let us imagine a time when the Dinar has become a ubiquitous currency, and is used everywhere for transactions, and many more financial service providers come into play like e-dinar.
 
When used at large scale and in businesses, efficient payment processing woud require electronic payment services like e-dinar. Now we said that in a truly Isamic form, such institutions would be more like warehouses, storing our commodity money, rather than like banks.
 
But efficient payment processing services through financial institutions is something we have become used to, and these will need to be simulated in a successful implementation of dinar backed system.
 
But there is a crucial difference in the way we are used to such services, and the way they are being offered by e-dinar.
 
In regular banks, 10 dollars in hand (cash) are exactly equivalent to dollars in bank and a 10 dollar check and a 10 dollar bank draft . And they are interchangable. Deposit 10 dollars and now you have 10 dollars balance. Withdraw from your 10 dollars balance, and you have 10 dollars in hand. Electronic and physical payment mechanisms work hand in hand, and compliment each other.
 
On the other hand, dinars stored in e-dinar are not equivalent to dinars in hand. If you pay 10 dinars in cash to someone, its value is different from paying 10 dinars out of e-dinar. This is like saying that a 10 dollar check is actually 9 dollars of cash. Such a difference in business environment would be pure chaos.
 
A dinar for e-dinar is 4.25 grams of a chunk of gold at the top right corner of a 10 oz gold bar. A dinar for me is the WIM issued coin I hold in my hand. The two are not the same. Which one is the real dinar at whose benchmark I start pricing all my products?
 
Reserve Responsibility
 
The third problem is a more principled objection. eDinar claims that they have 20% of their bullion in coin form at all times. This is basically a “fractional reserve” of coins. Just like bank failures are a possibility but practically never occur, here is a scenario which will surely never occur in real life, but still is a theoretical possibility: If all of edinar customers require it to redeem coins, how will it do that? They do have 100% allocated gold to cover the dinar weight, but they cannot disburse them, unless their bars are converted to coins. Does this represent a true “warehousing” model of an Islamic financial institution? If I store my coins with e-dinar, (like I go and deposit cash in a bank), the electronic form of that deposit will imediately depreciate in value and be reduced to fractional ownership in a gold bar. Is this the correct model for a durable long term implemenation?
 
Looking forward to guidance from everyone.

Answered by Umar Vadillo…

For these answer to be of any use we need some common terminology. So let us start with some definitions. Banks, no good. Banks involve not only usury but as an institution is not acceptable in many respects one of which is the creation of credit. Financial services, that is services derived from credit activity, are no good either. Money and credit must remain separated.

In Islam we have wadiah, the contract of safekeeping, it is not a financial service, since the wakil keeping your property has no right to use it or lend it to others. You give him your property he returns it to you for a fee. Payments through a wakil are known and permitted provided that the legal restrictions are taking into account. To ask someone holding your property in ‘amanah to pay in ‘ayn on your behalf to some other person is known and acceptable. The legal restrictions are more cumbersome when it comes to pay some other person using dayn (a debt or an IOU).  The legal restrictions refer to the limits of transferring debts (see al-Muwatta). Essentially the limits consist of eliminating the possibility of the sukuk (the receipt) to circulate as the specie itself, that is the possibility of the sukuk turning into paper money as we know it today (which is Riba, see al-Muwatta). The transfer of debts (dayn) requires the cancellation of the previous debt by the original issuer: the issuer must be present during the transfer (it is invalid in his absence) and it must be proven his capability to pay (the issuer must have the verifiable funds).

Baitul Mal is the treasury of the Amir. The Amir collects and disperses funds as he wishes. You cannot open an account in the Baitul Mal. It only holds one account, that is the Amir’s. You can open an account in the form of a wadiah, safekeeping. You can open an open an account with a wakil, who will perform any duty you ask him to. So, here we have two basic institutions we can refer to: Wadiah and Wakala, that can be translated as, Safekeeping and Agency. I am not aware of any other way in which you could have an account with someone else. How about ‘amanah?

‘Amanah is trusting in general and is more generic than Wadiah or Wakala. Wadiah is an ‘amanah with the specific purpose of safekeeping. Wakala is an ‘amanah with the purpose of safekeeping plus making payments or selling on behalf of the owner.

The “Dinar economy” is in its infancy. The infancy must be interpreted as the fact that the full implementation of the Dinar requires the existence other institutions (of Muamalat) that they are still missing. The complete implementation of the Dinar (its maturity) will depend on the full implementation of Muamalat. This is similar to building a house, you start from the foundations, then you do the ground floor, then the first floor and then you put the windows and the roof. You need a plan of construction.

 You also need to know what you want to build. Even though on the beginning the foundations don’t look like a house, the architect must have in mind the idea of the full house. Since I started this movement to return to the Gold Dinar and I have been doing most of the thinking, I can call myself the architect, some people call me the “Father of the Gold Dinar”. My model is the ‘amal of the ahl al-Madinah. My sources are the Muwatta of Imam Malik and particularly important, the Mudawanah of Sahnun. This is nothing to do with madhhab, this is to do with ‘Amal, that is, practice. 99% of what you called Dinar economy is my doing. If something is wrong is my fault. If something is right is because I managed to interpret well the ‘amal of Madinah. And Allah knows best.

What is the long vision of the Gold Dinar?

The full implementation of Muamalat according to the original sources.
Fiat currencies are not our way. They are part of banking, they originate from banking and we endure them as a result of the elimination of freedom represented by the crowning of capitalism in our constitutions through three main elements: Central Banks, National Debt and Legal Tender. Constitutions are part of the New World Order envisioned by XVIII humanists. Historically constitutionalism is anti-Khalifate and therefore anti-Islam. Needless to say, Islamic constitutions are like Islamic banks, a complete absurdity.

That the majority of ulema today take this status quo for granted does not disarm the purity of our objectives, it only shows that we are living in dark days. When I started this movement of the Dinar there was nobody who knew or cared about the Dinar, now there are millions. When the light comes the darkness disappears. For defending the return of the Dinar I was called naïve, utopian and all kind of other things. Many of those people have now joined me, others are now silent. I say: Fiat currencies are haram, Central banks are haram, Islamic banking is haram, National Debt is haram, Legal Tender is haram, and Constitutions that enshrine those elements are haram.  And Allah knows best.

Many still disagree with me on those grounds (above) and therefore what follows is irrelevant for them. My concern is not what is haram but what is halal. In search of the halal we return again and again to the practice of Madina. It is impossible to understand the ‘amal of Madina if what is in your mind is the present ‘amal of capitalism. To understand you have to divorce yourself from the present way of doing things and you have to walk the streets of Madina, only then you might understand.

The second element to understand is “what comes before what”, that is, the order of priorities and for that you need to think like an architect. You need to sense what is the primordial core and what is secondary. That is what led me to write about the Core Mechanism of Islamic Trading: Dinar and Dirham, Markets and Qirad. It is all in black and white.
When you intend to replace a system such as capitalism with something entirely new such as Muamalat you need to understand priorities but also the boundaries.

Even though you are starting with something small you cannot compromise the meaning what is halal and what is haram. Therefore if you do something and you want to differentiate it by calling it Islamic it must be Islamic, rather than “almost Islamic” or “our intention is Islamic”. This is not acceptable. If we feel that we still need banks in the initial stages, then we use them, but we should call them “Haram Banks”. Then we are clear. Islam is not negotiable.
Now we can progress. The Idea of Replacing: “National Government replaced by Amirate”. Well, be careful that we don’t fall into nationalist fallacies. The Amirate must be of Dar al-Islam. “Central bank replaced by Mint”: these two institutions have nothing to do with each other. They are totally different. Instead of replacing, we should think in terms of building or growing from zero. This is more like planting a seed and seeing it grow until it becomes a tree, rather than replacing the fruits of the tree.

I decided to start with the Dinar. This is the seed. The first thing is to get gold and mint the coins. There you have the first Mint. I called it Islamic Mint. We had several Mints. Then I decided to create World Islamic Mint as a guarantor of the standards. The standards of Madinah: the mithqal and 7/10 of the mithqal. Then it came the question of the alloys. The Dinar of Madinah was not 999.9 because they did not have the metallurgic capabilities of today. The intention though was to create a pure gold coin, but they couldn’t as we can today. So the ‘amal was a coin mixed with silver (they could not separate silver from gold in those days), but the intention was a pure coin. Should we make a 24k coin or a 22k -as we decided? A 24k coin is too soft and wares out rapidly in circulation. Wearing out is critical because if it falls bellow certain weight is no longer a Dinar. The average life of a 22k gold in circulation is about 15 years, the average life of a 24k gold coin in circulation is about 3 years. The conclusion is obvious. If you mixed pure gold with 10% silver the coin doubles in strength, if you mix it with 10% copper its strength is 20 times bigger. WIM decided to make the standard 22k with a mix of silver and copper (50/50). That is ijtihad.

There is no place for ijtihad regarding the weight, the weight is the mithqal. But what is the mithqal? WIM says 4.25 gr. Since we could not measure 72 grains of barley accurately, we took our weight from non circulating original Dinars that are still preserved in museums. We took the best coins and average their weights. The result: 4.25 gr.

Coins require to be identifiable and as much as possible they should not be counterfeited easily. The first line of defense against counterfeiting is quality. We need to mint at the best quality possible so the number of possible counterfeiters is diminished. Second you introduce security features. They are of two kinds: visible to the naked eye and non-visible. Cost is important, so you need to introduce them according to necessities with the hope of being ahead of counterfeiters. This concern is fundamental for the Mint. It is a responsibility.

The good news is that there are security features that are impossible to counterfeit. WIM has an implementation plan to introduce them gradually without incurring an excessive cost on the final user. Some of the security features are expensive to implement in relatively small quantities.

Bear all those elements into account and you can have a hundred different dinars with different “flavours”. What you cannot expect is people, especially shops, with a list of one hundred different standards and one hundred different prices. Imagine how to deal with mutual exchange of coins. So, the answer to your first question.

1. Is the long term vision of the Gold Dinar that there will exist mutliple regional flavours of Dinars (just like regional currencies), and well-known liquid exchange rates, determined by market forces, will exist between them?

WIM has a single global standard and all the coins have the same design and security features. WIM just recently, made the first change in standards, the Kelantan Dinar has all those features, including new security features. All of the WIM coins will follow this standard by Jan 2011. The old WIM coins will be re-minted into the new standards or will be taken out of circulation. The network of WIM shops with the sticker “We accept Dinar and Dirham” will only accept the new standard coins. E-Dinar will only accept and use the new WIM standards from Jan 2011.

WIM will therefore have a single global standard. All the other coins are seen as gold material. Imam Malik in the Muwatta speaks of coins that are “popular” and coins that are “not popular.” Acceptance is the ultimate text. Nobody can be forced to accept coins that they do not want and do not trust.

Coins will have the value that people decide to give them. And nobody can change that, and nobody should not change that.

2. Or is it that somehow, all issuing authorities will collaborate with each other to issue coins at fixed prices?

That is precisely the job of WIM, we coordinate between all the mints that subscribe to our principles.

WIM establishes what we call a Recommended Retail Price, which means that all the coins have the same ‘recommended’ price worldwide. The advantage is that we can interexchange the coins one to one without exchange fee. This radically increases the acceptability and functionality of our regulated coins.

3. Or is it that there will be only one global issuing authority?

Because of the security features you need to limit the number of minting houses. WIM accredits Mints if they fulfil minimum conditions of quality and can technically introduce the security features. We are in negotiation with a number of them.

4. Or is it that magically, inspite of different market prices in terms of external currencies, people will voluntarily start exchanging them at same price by respecting their gold content alone and ignoring their brand?

People are the ultimate market makers. Mints and WIM can only make claims in regard to the quality of the coins they produce, nothing more and nothing less.

Pricing is to do with what you have in front of you. Imam Malik differentiates three types of gold and silver objects: nuggets (material), coin, and jewelry. Material and jewelry are exchanged without measure. That is to say, the value of a piece of jewelry does not depend on its weight. Same applies to material. Only coins (of the same standard) do.

What makes the coin coin is their ability to function as a means of payment. Thus there is a difference between coin and bullion. There is also a difference in price. We are at a moment in history when we are just starting to use gold and silver coins as means of payment, therefore it is logical to conclude that the value of the coins will depend on their increasing ability to serve as means of payment.

The job of WIM is to increase those functionalities. The job of the people is to price them according to whether that ability is reasonably performed or not. WIM might strive with its standards to improve functionality, but the ultimate price is only established by the users.
 
Value of Electronic Payments

Payment systems in general have to also follow Islamic Law. The basic legal structure of payment systems is the Wakala. This is the model. Electronic payment system refers not to electronic currency, but electronic means of communicating with the Wakil. The means of payment are the physical coins.

The expression back by gold could be misleading, if it is not understood that the payment is made with physical coins that must be present. If we call e-dinar to the unit of payment it must be understood that the payment is made with physical dinars. The e-dinar unit cannot circulate independent of the physical coin.

If you think about the E-dinar project as a building then these are the steps. First the question of the repository:

1) A central repository with a central Data Base
2) Multiple repositories with a central Data Base
3) Infinite repositories with a central Data Base

Essentially the idea is to disperse the stock and avoid as much as possible central repositories. Each step requires a process. On the beginning you build the payment system on a singular repository. It is the easiest. The decentralisation of the repositories has an impact on transfer fees, since it becomes unnecessary to transport gold if you live near a repository.

The Second issue is the type of accounts:
1) Bullion
2) Bullion and coins
3) Only coins and only bullion

The idea is that you progressively eliminate the bullion and transform it into coins as the demand for coins increases. When we started E-dinar, hardly anybody demanded the coins in redemption of their accounts. 99% percent of customers demanded redemption in bullion. This gradually changed as the physical coins gained acceptability on the ground. Consequently E-Dinar has been changing the stock to meet demand.

Since the introduction of the new WIM standard and the stickers, WIM demanded E-dinar to move to the next stage and from Jan 2011 E-Dinar will have “only coins” accounts and “only bullion” accounts. The new accounts will be in display by November this year and will be in full functionality during December, according to what I heard from E-dinar chairman, Dr Habib Dahinden.

With the new accounts available in Jan 2011, all e-dinar units are exchangeable with dinar coins only, one to one. Fees are applicable depending on location of the repository (thus decentralisation), but only in case of redemption and thus the logic of multiple repositories.

It follows that the price of the e-dinar is identical to the dinar. And it follows that the use of e-dinar through a smart card or mobile telephony bears the same value as a physical dinar except the coin is safekept in the nearest repository. There is a fee for the acceptance of the e-dinar unit which is beared by the shop under the terms and conditions of the agreement, but this fee is ridiculously small: 1% or maximum 0.015 e-dinar (for e-dinar transactions), max. 0.5 e-dirham (for e-dirham transactions), whatever the lowest.

Reserve Responsibility

The best reserve system is to hold the dinar in your pocket. Given the fact that some users demand to hold accounts with a wakil in order to facilitate their payments then we need a payment system. Repositories are best the nearer they are to the user. And therefore a payment system should try to come as close as possible to the user.

When you deposit your money with a wakil you must trust him. If you do not, do not do it. The trustworthiness of the wakil is based on his reputation as granted by the community and his performance. Rasulullah, salallahu alaihi wa salam, was well known amongst his people as the AMIN (the trustworthy one).

At the moment e-dinar is an internet based electronic payment and exchange system that facilitates transactions which are 100% backed by physical gold and silver. From Jan 2011 you will see something like this: e-dinar is an internet based electronic payment and exchange system that facilitates transactions which are 100% backed by physical dinar and dirham. And you will also see a differentiation between bullion accounts and coin accounts. The issue has been explained earlier.

WIM has responsibility to inspect E-dinar systems and to award them with being a WIM payment system. If you notice WIM has not yet given its WIM logo to E-Dinar, it will only happen after Jan 2011.

Allah is our Lord. He is the Master of everything in the Heavens and the Earth. He is our Protector and our Guardian. His people are known to Him and they are measured by their actions. Rasulullah, sallalahu alaihi wa salam is our model, we follow his steps and that of his Companions. There is a clear sign for the people who follow him, that is Victory, for Victory is the sign of the selected who abide to the Commands and fulfil them. And Victory belongs to Allah.

P/S: Baca dengan teliti dan cuba fahami secara ikhlas mahu memahaminya.  Tidak faham, boleh bertanya.

Tentang Amzar Golden Enterprise

August 19, 2010
tags:

Pelancaran Dinar-Dirham Kelantan pada 12 Ogos 2010 yang lepas merupakan satu acara bersejarah buat umat Islam seluruhnya, kerana buat pertama kali dalam sejarah, sejak kejatuhan Khulafah Uthmaniyyah, sebuah kerajaan menjalankan tanggungjawab dengan menempa dinar dan dirham untuk kegunaan rakyatnya sebagai medium penukaran.

Berikutan dengan itu, kini adalah fasa untuk memperkembangkan lagi kefahaman dan aplikasi penggunaan dinar-dirhan sebagai medium pertukaran.

Kewujudan Amzar Golden Enterprise adalah merupakan lanjutan kepada peristiwa bersejarah tersebut, sebagai platform untuk menyebarluaskan lagi kefahaman masyarakat tentang Muamalat Islam dan elemen-elemen utama dalam perdagangan menurut Islam.

Antara perkhidmatan yang ditawarkan ialah:

1) Bengkel memahami Dinar-Dirham, kepentingannya dalam kehidupan seorang Muslim serta aplikasinya dalam kehidupan Muslim masa kini.

2) Menjual karya-karya yang dapat memberi kefahaman tentang Dinar-Dirham dan Muamalat Islam.

3) Menjadi pengedar Dinar Emas dan Dirham Perak.

Sebarang pertanyaan, boleh hubungi:

Encik Aliff bin Basri

Telefon: (014-8632101)

Email: aliffbasri@gmail.com

Pasca-Pelancaran Dinar dan Dirham kelantan: Sedikit Perkongsian Mendasar

August 16, 2010

Musafir ke Kelantan pada Khamis lalu, sempena pelancaran Dinar dan Dirham kelantan di Kelantan Trade Center, Kota Bharu, meninggalkan 1001 nostalgia yang tidak boleh dilupakan. Bermula dengan cara bagaimana proses hendak ke sana, pengisian selama saya di sana, sehinggalah dalam perjalanan saya pulang ke Kuala Lumpur pada hari Jumaatnya.

Salah satu pengalaman sepanjang berada di Kelantan ialah diskusi-diskusi ringkas tetapi mendasar, antara saya bersama Prof umar Vadillo, berkenaan dengan perjuangan meletakkan semua kerangka Muamalat Islam ditempat asalnya. Beberapa diskusi berlaku, bukan sahaja antara saya dengan beliau, tetapi juga meliputi bersama beberapa orang pemuda dari Selangor, kedah, Palestin, Singapura dan beberapa lagi negara lain.

Diskusi kali ini, prof Umar menekankan aspek tujuan, asas, dan fokus utama, mengapa isu Muamalat Islam ini perlu di perjuangkan. Selama hampir 3 jam diskusi, beliau menekankan kepentingan perjuangan ini adalah sebagai tanda keimanan kita kepada Allah swt. Sebagai tanda rasa cinta dan kesungguhan serta ‘kegilaan’ kita kepada Allah swt. Sebagai tanda ketaqwaan kita kepada Allah swt. Ini penyebab utama, mengapa Muamalat Islam ini diperjuangkan.

Beliau tidak menafikan, terdapat manfaat-manfaat lain yang akan diperolehi apabila penggunaan dinar-dirham berlaku dalam masyarakat, seperti kalis inflasi, menjaga kekayaan yang diperolehi, keadilan dan sebagainya. Tetapi yang lebih utama daripada itu adalah sebagai tanda keimanan dan keyakinan kita terhadap ayat-ayat Allah yang menceritakan perihal penggunaan dinar-dirham sebagai medium pertukaran zaman berzaman.

Saya melihat perkara ini dari dua sudut. Sudut pertama adalah dari sudut pengkajian berterusan untuk memastikan peng-implimentasi-an sistem ekonomi berasaskan emas dapat dilaksanakan dengan baik, menggunakan mekanisma-mekansima tertentu. Dari sudut lain, saranan daripada al-Quran yang berulang kali menyebut perihal penggunaan dirham (sebagai contoh) dalam kisah-kisah al-Quran, seperti kisah Ashabul Kahfi, Nabi Yusof AS dan lain-lain kisah, merupakan satu hikmah yang perlu dirungkai oleh umat Islam khususnya dalam usaha memahami mengapa penggunaan dinar-dirham ini menjadi wajar diletakkan pada tempat asalnya.

Sejak pelancaran Dinar dan Dirham Kelantan pada minggu lepas, bersamaan dengan 2 ramadhan 1431H, pelbagai pihak merespon isu ini melalui kaca mata masing-masing, hujah masing-masing berdasarkan pembacaan, perbincangan, pembelajaran dan diskusi masing-masing. Ini adalah petanda positif kerana masyarakat Malaysia mula cakna isu pengembalian dinar-dirham sebagai medium pertukaran. Tidak kurang juga banyaknya respon-respon yang terbit atas dasar jahil terhadap apa yang diperkatakan, terutama yang berstatus ‘menteri’, kerana ia mencerminkan ketidak-layak-kan seseorang itu berada di kedudukan antara yang tertinggi dalam ekonomi negara Malaysia ini.

Sudah sampai masanya, kita mengambil perhatian untuk mengkaji lanskap sistem ekonomi baru bagi bersedia menghadapi kejatuhan dan kebobrokan sistem kapitalis-liberalis yang semakin komplikated(contohnya: dari segi inovasi instrumen kewangannya) sehingga memaksa para eksekutif syariah institusi-institusi kewangan ‘terpaksa’ mengikut arus ‘islamisasi sistem kewangan’ (terma yang sebenarnya saya tidak suka guna) semasa.

Perkara yang saya pelajari dalam hal ini, ialah keperluan kepada persediaan kendiri dalam usaha mencari solusi kepada permasalahan ekonomi dan kewangan semasa dengan menjadikan keimanan, ketaqwaan dan rasa cinta pada Allah sebagai asas pertama dan penting untuk merealisasikan kesinambungan perjuangan ini.

Satu perkara yang penting juga untuk ditegaskan ialah, perjuangan dinar-dirham ini bukan semata-mata emas dan perak itu sendiri, tetapi sebagai tanda keyakinan atas kebijaksanaan Allah swt dalam menjelaskan perihal dinar-dirham sebagai medium pertukaran.

Lagi satu, pengimplimentasian dinar-dirham ini hanya merupakan langkah pertama daripada beberapa langkah seterusnya yang akan membawa kepada perubahan lanskap ekonomi semasa.

Perjalanan masih jauh, kerja para ‘alim-ulama’ yang ahli semakin diperlukan untuk merealisasikan perkara ini, oleh itu, bagi sesiapa yang ingin turut serta dalam dalam perjuangan bersifat intelektual ini, amat digalakan dan ia adalah peluang untuk kita semakin mengenal Allah!

 

 

Akar Permasalahan Inflasi dan Kemiskinan

August 8, 2010

Kewujudan sistem perbankan Islam adalah bersifat ‘membantu’ perbankan konvensional dalam usaha melebarkan lagi ‘jajahan’ mereka ke atas umat manusia, terutamanya umat Islam.

Suatu yang agak pelik dan bisa membangkitkan kemarahan abila pernyataan seperti ini dikeluarkan. Dan pada masa yang sama, saya jamin ramai yang menentang dengan pelbagai alasan. Antaranya, kita masih belum ada satu sistem yang jelas untuk aplikasikan sistem dinar emas, kita mengambil jalan jauh dan payah untuk bermula dari bawah, dan macam-macam alasan lagi yang bersifat pesimis.

Idea untuk menukar sistem kewangan fiat masa kini kepada sistem berdasarkan emas (commodity items) adalah idea dan gagasan yang bersungguh-sungguh digalas oleh gerakan yang dipanggil Murabbitun yang diketuai oleh Syeikh Abdul Qadir As-Sufi. Dan ia diteruskan secara agresif dan komited oleh anak muridnya, Prof Umar Vadillo.

Idea Tun Mahathir Mohamad berkenaan untuk menjadikan emas sebagai medeium penukaran untuk aktiviti import-export malaysia dipengaruhi oleh saranan Prof Umar Vadillo. tetapi selepas itu, tiada tindakan diambil, sehinggalah kerajaan Kelantan mengambil inisitif untuk memulakan pengeluaran dinar emas dalam kuantiti yang agak terhad.

Walau bagaimanapun, ia merupakan satu permulaan yang baik.

Di Malaysia, secara agresifnya, gerakan untuk meneruskan agenda memerangi riba hingga ke akar umbi, dilaksanakan oleh Prof Umar Vadillo, Hajah Nik Mahani dan disokong 100% dari sudut implementasinya di Kelantan oleh Datuk Paduka Husam Musa.

Dibelakang mereka, ramai para pengikut yang diberikan hidayah oleh Allah untuk melihat situasi monetari pada hari ini dari sudut yang berbeza.

Tidak dinafikan juga, usaha-usaha syarikat-syarikat dan individu-individu atau kumpulan-kumpulan yang menyedari sistem kewangan konvensional pada hari ini sebenarnya bersifat menindas dan sangat memberi kesan negatif kepada sosio-politico-economic pada hari ini, lalu menyedikan tawaran menjual emas sebagai salah satu usaha untuk ‘menyimpan kekayaan’ mereka.

Jika ditanya, dimana tempat untuk menyimpan kekayaan yang terbaik, saya akan menyarankan agar simpan sebahagiannya dalam bentuk emas (sebagai simpanan.. Bukan sebagai PELABURAN). Dan sebahagian lagi dalam bentuk wang biasa sebagai kecemasan.

Usaha ini sangat penting untuk mengelakkan si penyangak-penyangak kewangan mengambil kesempatan dengan melakukan spekulasi ke atas matawang dan juga regulasi matawang yang dilakukan oleh Bank Negara Malaysia melalui dasar-dasar monetari-nya.

Kepada para ilmuan yang benar-benar ikhlas mahu memberi manfaat kepada ummah, adalah lebih penting kalian berusaha menyelesaikan isu untuk mengeluarkan umat islam daripada riba yang terhasil daripada ‘fractional reserve banking system’ daripada meneruskan agenda semasa islamisasi kewangan semasa yang semakin merumitkan dan semakin menyukarkan proses ‘purity’ ke arah mendekati objektif Syariah. Rasa sedih bila ilmuan Islam digunakan untuk sedaya-upaya berusaha menjustifikasikan sesuatu produk kewangan itu halal atau tidak. Tiada satu angka yang jelas untuk membenarkan hal ini, tetapi ia wujud pada hari ini.

Harapan saya, moga anak-anak muda dalam pelbagai bidang, terutamanya yang mengaji dalam bidang ekonomi dan kewangan, dapat bersikap kritis terhadap sistem masa kini yang sebenarnya tanpa sedar menindas umat manusia.

Baik yang perbankan Islam mahupun yang konvensional. (rujuk: Real Money, oleh Prof Kameel Meera, UIAM).

Apapun, saya yakin, masyarakat akan bangkit dan berusaha menegakkan hak mereka satu hari nanti. Dalam masa 5 tahun dari sekarang, bahkan mungkin kurang dari tempoh tersebut.

Wallahu ‘alam.

Sekitar Forum di UIAM

July 28, 2010
tags:

Malam tadi, saya hanya sempat ke Main Audi IIUM untuk menyaksikan forum antara pemuda-pemuda parti-parti politik tanah air, hanya sekitar 4o minit yang terakhir sahaja.

Saya tidak pasti, apa mauduk utama perbincangan mendasar yang berlangsung pada malam tadi, tetapi dari persoalan-persoalan yang ditimbulkan oleh audien dan jawapan-jawapan yang diberikan (terutamanya), lebih bersifat membangkitkan soal isu-isu semasa.

Satu perkara yang menarik perhatian saya dalam forum pada malam itu, sekitar 4o minit sebelum berakhir, ialah berkenaan dengan isu meletakkan ‘benchmark‘ Malaysia sebagai sebuah negara yang ‘competitive’.

Ketika ini, Malaysia merupakan sebuah negara yang mahu menuju ke arah negara maju. Persoalannya, maju dari sudut mana yang mahu ditonjolkan? Bahkan, istilah ‘maju’ itu sendiri harus diperjelaskan dengan baik.

Malaysia juga mahu membangun dari pelbagai sudut, apa definisi pembangunan yang dimaksudkan oleh para pemimpin sekalian?(termasuk para pemimpin dikalangan Pakatan Rakyat dan juga Barisan Nasional)

Satu perkara penting sebelum memulakan mauduk perbincangan, proses mendefinisikan mauduk perbincangan seharusnya menjadi fokus utama, agar sebagarang penggunaan istilah yang berulang kali dapat difahami maksud yang terkandung didalam setiap perkataan yang dilafazkan.

Ini kerana setiap perkataan mempunyai maksud yang tersirat, yang hanya mampu difahami jika ia dijelaskan definisnya terlebih dahulu.

Sebagai contoh, faham Pembangunan. Apa yang dimaksudkan oleh pembangunan yang mahu dibincangkan?

Faham Pembangunan ada diterangkan secara penjang lebar oleh Prof al-Attas dan seterusnya dihuraikan dengan lebih mendasar oleh anak muridnya Prof Wan Mohd Nor di dalam bukunya “Pembangunan di malaysia).

Ada peluang, akan saya kongsikan perihal faham Pembangunan menurut Islam, yang sebenarnya lebih benar menggunakan istilah Pengislahan. Ia lebih tepat.

Banyak idea besar dan releven yang diberikan oleh Prof Wan Mohd Nor Wan Daud, sama ada dalam bidang ekonomi mahupun pendidikan. Adalah satu yang merugikan jika ilmuan seperti beliau tidak diambil hikmah daripadanya.

Wallahu ‘alam.

Kenaikan Harga Gula dan Minyak: Satu Saranan Penyelesaian

July 16, 2010
tags:

Penulisan kali ini berkaitan dengan isu kenaikan harga minyak dan gula, yang merupakan barang asasi rakyat, baik yang kaya, sederhana ataupun yang miskin.

Saya tidak pasti perkara ini berlaku atau tidak, tapi harapan saya sangat tinggi kepada kepimpinan Pakatan rakyat untuk mereka berjumpa dan bermuzakarah bagi mencarikan jalan penyelesaian ekonomi ini bersama dengan Prof Ahamed Kameel Meera Mydin (UIA), Hajah Nik Mahani dan juga antara aktivis utamanya ialah Prof Umar Ibrahim Vadillo.

Percayalah, kenaikan harga ini akan terus berlaku selagi mana ekonomi kita berasaskan kepada sistem ekonomi neo-liberalis-kapitalis. Asasnya ialah menggunakan hutang sebagai saranan memacu ekonomi.

Percayalah, walau Pakatan Rakyat (PR) menjadi kepimpinan negara sekali pun, PR tetap berpotensi untuk menaikkan harga bagi mengurangkan perbelanjaan susidi yang harus ditanggung kerajaan.

Kepada pemuda-pemudi penggerak Islam yang anti-BN, moga kita semua tidak semberono mengeluarkan hujah yang akan datang terkena jua pada kita. Sikap mengeluarkan hujah bersifat emosi tanpa memahami sesuatu amuduk adalah sikap yang sangat berbahaya. Bahkan mampu mencipta fitnah pada diri dan gerakan Islam itu sendiri.

Ketika inilah, datangnya kepentingan ahli gerakan untuk menjadikan pencarian ilmu sebagai budaya hidup. Ilmu itu adalah dua, iaitu Ilmu Ma’rifatullah dan juga Ilmu Pengetahuan. Ilmu ekonomi ini adalah sebagaian daripada Ilmu Pengetahuan yang harus di hadam secara serius oleh sebilangan umat Islam dan juga wajib dihadam oleh para pemimpin dan bakal pemimpin ummah.

Idea-idea Prof Umar, Hajah Nik Mahani, Prof Kameel Meera dan lain-lain cendekiawan Islam harus diambil peluang untuk didekati dan diselami ilmu yang mereka ada. Hentikan prejudis dan prasangka-prasangka yang dangkal dan menampakkan kejahilan yang ketara jelasnya.

Proses mengembalikan ekonomi menurut etika Islam yang telah digariskan adalah menjadi tanggungjawab penting, kerana ia melibatkan keadilan rakyat. Ini adalah AWLAWIYYAT YANG TIDAK BOLEH DIKESAMPINGKAN.

Tulisan kali ini, saya tidak tahu siapa yang akan membacanya. Apapun, saya amat hargai jika ia diambil sebagai satu saranan untuk kita memperbaiki keadaan ummah pada hari ini. Kepada yang membaca, sampaikanlah kepada pihak yang berkenaan. Saya hanya mampu suarakan diperingkat orang biasa, rakyat dan ahli biasa.

Wallahu alam.