Economic and sosial in khulafa Al-Rashidun period PDF

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Economic sources and social during the khulafa Al-Rashidun period...

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Economic Resources The development of the country requires a strong and stable economy. A country with a strong economic sector and strong economic resources is able to have an impact on national development. Therefore, it is not surprising that a country or civilization develops as a result of the country's source of income. According to history, the main source of a country is from crops or the sale and purchase of goods. Not focused on that, the country has also issued mechanisms to help its population to grow further and rapidly. For countries that sit close to water resources, it has a very positive impact where they can make their country as a port that generates lucrative income for the country and even the people to enjoy together. Unlike countries where they are far from water sources, they are more focused on markets or trade centers in big cities. Not to be missed is the Islamic government built by Rasullullah. If we unravel the history of the past. The trade situation during the pre -Islamic era in Makkah and some Islamic countries was very deplorable where they made the practice of cheating scales, extortion and high usury to traders and sellers. Then came Islam to bring the light of truth and justice. Islamic economic institutions based on the Shari'ah brought by Rasulullah have changed the economic landscape of ignorance which was considered the dark age at that time. We see first that the community of Quraysh and the people of Makkah consist of those who are almost 90% traders and merchants. They are great in this aspect and not only men but women. If we look at Saidatina Khadijah who is one of the successful businesswomen, if we follow her wealth, 2/3 of the contents of Makkah. The same goes for what Rasulullah brought. He has been taught the basics of this economy since childhood. During his adolescence he was spent trading. His sincerity in trading has yielded enormous returns and that quality is needed by all Muslims. When he became the head of state,

he completely abolished the system that had given harm to the society and replaced it with Islamic muamalat. Baitul Mal was built to manage the economic affairs of the Muslim Ummah under the rule of Rasulullah. This Baitulmal serves as a gudung or in this era is called as the ministry of finance which is responsible for managing the financial inflows and outflows of Muslims. Earnings of income through zakat imposed on Muslims, jizyah on non -Muslims and the collected war property.. But it needs to be filtered and really comes from a halal source. There are also the proceeds of the baitul mal come from the donations of rich people. When Rasulullah carried out his duties as the head of state, he gave a lot of war to protect the treasury to the very trusted and also those who are smart. Although he has the right to the baitul mal where he prefers not to take it because some are more entitled to get it.But the treasury is not as busy as the time of their friends and successors. This is because according to Muhammad (1989) 1, he said that Rasulullah will distribute everything that is collected and spent in the way of Allah without delay.On the other hand, during the Khulafa Al Rashidin era, the development of the baitulmal and the economy was actively growing due to the increasing number of Muslims and also some expansion of power carried out by the successor of Rasulullah. The appointment of Abu Ubaidah Al Jarrah2 as the first trustee of the Islamic state to take care and administer is a good action by Saidina Abu Bakar because he is very knowledgeable and trustworthy. In Umar's time, the conquest of states such as Syria, Iraq and Egypt contributed to the increase in national revenue from the collection of various sources. This necessitates a more systematic system of baitulmal. So with that Saidina Umar has created a diwan which means an office to record money going in and out, along with those who are entitled to receive baitulmal money along with the rate that 1 Haji Muhammad (1989), Kajian Mengenai Pentadbiran Pengurusan Harta Baitulmal Dan Waqaf Negeri Kelantan, 1979-1989, UIAM PRESS, 3-7

2 Kharidatul Mudhiiah.2015, Analisis Sejarah Pemikiran Ekonomi Islam Masa Klasik, qtishadia, Vol 8, No. 2, 195-207

needs to be given. In detail, this council must also record the time the treasury money is handed over to those in need. The source of national income in the time of Rasulullah was more zakat, jizyah, and collecting war property. But at this time the resources were not so many because the Muslim ummah at that time was not many. Compared to the time of the Khulafa Al -Rashidun, it is growing and needs to be better governed. The expansion of the empire has yielded more deposits and is able to accommodate the country as well as government employees. Thus, the treasury of the Islamic state as a result of zakat, jizyah and some types of taxes imposed has had a positive impact on the Islamic economy. In addition, the structuring of the baitulmal and dynamic management has placed the baitulmal as one of the bodies that govern Islamic economic affairs and has helped launch the Islamic economy in the Islamic empire.

Education The education system is one of the important aspects in building a country because if we look at education it is one of how a country is to continue to grow with Progress.We can see that a good education can produce intelligent people who are able to lead civilization and the world. Education carries a wide meaning. Almost every civilization has its own meaning and system of education. In Arabic, education is termed as ta’lim, tadris, tarbiyah or ta’dib, which is to teach, preserve or impart knowledge. There are also Islamic scholars who present themselves in this field. They stated that there are two areas that need to be emphasized, worldly and ukhrawi. Islamic theories can be seen and studied and among them are Ibn Khaldun, al-Ghazali Abdul Ghani al-Nawawi and many more. Al-Mawardi suggested that the knowledge of the world and the hereafter should be combined for Islamic education. Al-Ghazali also talks about the theory

and practice in Islamic education to achieve the ideal level of becoming a true Muslim. The rise of Muhammad bin Abdullah, a new era began in the era of education. This education is based on revelation. The five verses in Surah al-Alaq are signals and commands that are revealed in the field of education. “Read with (mention) the name of your Lord whocreated (1) He has created man from a lump blood (2) Read and your Lord is the Most High Generous (3) Who teaches man by intercession kalam (4) He does to man what he does not he knows (5) ”(Surah al-Alaq, 96: 1-5).

Islamic early education is the education of the Quran. It was initiated by Rasulullah and continued by the Khulafa Al-Rashidun. In the early days of education in the time of the Khulafa al-Rashidin, no specific measures were created to coordinate Islamic education in more complex levels. At that time, the Islamic empire was rained down with false prophets. Therefore, the repeated effort made immediately after the appointment of Saidina Abu Bakr was to book the Qur'an into a mushaf. No uniform education system was created. But, the friends continued Islamic education by teaching children. From there, the existence of kuttab 3 became the center of Islamic education. Kuttab which previously taught writing and reading, was added with a special kuttab-kuttab (katatib) for studying the Qur'an. The time of Caliph Abu Bakr al-Siddiq: With the compilation of the Qur'an in the form of mushaf, the Islamic education system became more systematic and orderly. Although there were doubts at first, eventually the Qur'an was codified and became the foremost and preserved source of reference. The time of Caliph Umar alKhattab: Caliph Umar al-Khattab strongly encouraged the spread of knowledge among Muslims. The existence of kuttabs almost throughout the Islamic empire symbolized the grandeur of Islamic education at that time. The friends were sent to all Islamic colonies as a measure to 3 Noor Firdaus.2020, Kurikulum Pendidikan Islam Para Sahabat: Satu Sorotan, https://www.researchgate.net/publication/339647079 ,214-218

educate Muslims and spread Islam throughout the world. Education is wide open, both in terms of the world and the hereafter. During the time of Caliph Uthman ibn Affan, the rewriting of the Qur'an according to Rasam Uthmani paved the way for the coordination of Islamic education at the international level, all Muslims in particular. Caliph Uthman ibn Affan had also contributed a large part of his wealth to be spent in the way of Allah, helping to expand Islamic education especially financially. However, if seen in the time of Saidina Umar, the development of knowledge is greater because he sees the importance of knowledge more than anything else. He encouraged the spread of Islamic knowledge but it was necessary to follow the Quran exactly. Coinciding with the title he received which is the separator between right and wrong. He always ensured that the Islamic knowledge taught was based on the Qur'an and also the Sunnah. This clear attitude proved that Umar al-Khattab was a good student and deepened the knowledge of Islam from the heart and not the intellect alone. For that reason, he wants every Muslim to be a student and teacher of this sacred knowledge. During the reign of Umar al-Khattab, he sent friends and scholars as representatives of knowledge in mosques throughout the Islamic empire. It is said that in the year 17 AH, he sent teachers to every Islamic province to teach in mosques. In the time of Umar alKhattab, the Hijri Calendar was also created. This calendar helped the expansion of knowledge at that time because the plans and structure of proposals to do something could be arranged in an orderly manner. This was agreed and discussed in the council of knowledge. The existence of a council of knowledge also helps when it can be done through deliberation and consensus. The progress of knowledge at that time was seen in the form of effort and careful planning. Saidina Umar was not only knowledgeable for himself, but also encouraged to seek that knowledge together with his friends and other Muslims.

Infrastructure and standard living of people The development of a country is also focused on how its infrastructure and the lives of its people are managed. Leaders who carry out their mission well will make the country and the people prosperous. A leader who cares about the affairs of his people has given his full energy to build the needs and facilitate the affairs of the people. Similarly, in the time of Caliph AlRashidin where the infrastructure and standard of living of the people were emphasized. The use of the mosque as a center to gather and receive education and also as a place to receive Islamic teachings during the time of the Prophet was continued and developed by these Caliphs. In the time of Saidina Umar, we see the expansion of the Prophet's mosque is very appropriate because at this time the number of Muslims is increasing and it needs to be improved and also enlarged. Moreover, During the same period, Saidina Umar had made it obligatory to build mosques in every province or area conquered by Islam and areas that had a Muslim ummah at that time. The expansion of power by Saidina Umar has caused Islam to spread more widely and indirectly has increased the number and economic status of the Muslim ummah. Move to the place of residence, access to the road and so on. The Khulafa Al-rashidun did not leave it alone, they built houses for the people, provided roads for trade as well as roads around the city and housing and not to forget the bridges to connect one district with another. Apart from that, the development of irrigation and water suppliers is also emphasized because it is a basic need for every citizen. There are some districts or places that do not have a good water system so this caliph has given ideas and manpower to build a basic expansion for water. For example, Caliph Uthman bin Affan built water canals and irrigation to be delivered to all the people under his rule.

Furthermore, the development of the standard of living of the people also became one of the essence of the caliph's priorities. They not only care about the national economy but also the people's economy. If we look at the time of Rasulullah and Saidina Abu Bakar, the economic livelihood of the people at that time was more about trade and buying and selling. This is because the Arabs are accustomed to being traders and ranchers, traders. They have been educated since childhood to run the ape that their ancestors did. However, when Saidina Umar took over the caliphate to replace Saidina Abu Bakr, he established several councils that served as government officials. This has indirectly provided employment opportunities to the people. The appointment of governors and the military has also given employment opportunities to them indirectly it has improved the socio -economy of the people. The expansion of power plays a role where it can have an impact on the management of the empire. If we look at the capacity of the people and the government, then it is appropriate for the leader to pay full attention to the institutions of government and create some offices and job opportunities as representatives to take care of the empire. Finally, how did these caliphs take care of minorities in the places they colonized. Taken from the story of the 4pact of Umar where this agreement was signed in Jerusalem between Islam and some religions that can be said to be a minority in the Islamic caliphate empire. This content lays down the guidelines and ape allowed by Islam against this minority group. It is very important to take care of them because indirectly they are between the people and the people of the Islamic empire as well. The rights given are not the same as Muslims but they are given the flexibility to profess their religion and practice as long as they do not interfere with other religions. This treaty has been one of the foundations for these infidels to occupy the Islamic state and was adopted by some countries in the 19th century. It is clear that minorities are not 4 Jacob Marcus.1938, The Jew in the Medieval World: A Sourcebook, 315-1791, (New York: JPS, 1938), 13-15

excluded even they are protected in terms of security and also their interests. Islam does not waste anyone who sits under the auspices of the Islamic state and their interests will also be taken care of.

Conclusion In conclusion, we see that the development of Islamic politics and economy after the death of Rasulullah is positive even though it is not as big as what the empire did after the Khulafa Al-Rashidun. These 4 caliphs have carried out the task of leading the Islamic state after the death of Rasulullah with their own system. Their contributions in various fields have provided a shift to the evolution of other administrations. They put the people before themselves. The education given and provided by them for the young and children has succeeded in producing scholars as well as future leaders. The expansion of power and the administrative system has succeeded in bringing Islam to grow larger and many people embraced Islam.The conquest of some very strategic territories has been able to have an impact commensurate with what can be had in those territories. The construction of the baitulmal and several diwan has enabled the Islamic economy to be better and more efficiently managed. Not to forget, they also take great care of the needs of the people and also the people under them. The provision of infrastructure that enables the people to benefit as well as traders has given confidence to the people to sit under the auspices of this caliph. Let us not forget the minority group who sit under the auspices of this caliph. They are given certain choices and conditions and in return for welfare they will be well cared for and governed. Evidence is also widely seen based on historical records. So the administration of Caliph Al-Rashidun was comprehensive and had an impact on the world to this day. They have continued what was left by Rasulullah by leading the Muslim ummah towards this world and the hereafter.

References Haji Muhammad, Kajian Mengenai Pentadbiran Pengurusan Harta Baitulmal Dan Waqaf Negeri Kelantan, 1979-1989, UIAM PRESS, 3-7 Jacob Marcus, The Jew in the Medieval World: A Sourcebook, 315-1791, (New York: JPS, 1938), 13-15 Kharidatul Mudhiiah, Analisis Sejarah Pemikiran Ekonomi Islam Masa Klasik, qtishadia, Vol 8, No. 2, (September 2015), 195-207

Noor Firdaus.2020, Kurikulum Pendidikan Islam Para Sahabat: Satu Sorotan, https://www.researchgate.net/publication/339647079 ,214-218

Usman, Ermawati. 2006. Ekonomi Islam Solusi Bagi Sistem Ekonomi. Jurnal Hunafa, Vol. 3 No.2. hal.141-148...