Contemplate the Future Syariah Banking

By: KH. Ma'ruf Amin
(Chairman of the Board of Executive DSN-MUI)

There is a form of sharia banks struggle of Indonesian Islamic thought in the economy (fikrah iqtishadiyyah) who want the keuang-an institution that operates in accordance with Islamic sharia. Reality shows that the current world economic system dominated by economic thinking jahiliah (fikrah al-iqtishadiyyah al-jahiliah), which is based on the system ribawi. With the practice of sharia in the form of economic institutions, such as that being run by Sharia bank at this time, not in order to restore (ruju 'wal' audah) the economic order of fikrah al-iqtishadiyah ar-ribawiyah to fikrah al-iqtishadiyyah al-islamiah ( Islamic economic thought). Because, according to Imam al-Jashshas, iqtishadiah system ar-ribawiyah has been canceled and forbidden by Allah since the advent of Islam.
In this case, the role of the Indonesian Ulama Council (MUI) can not been more. MUI vessel scholars as Indonesia, have had a role in the birth mengarsiteki sharia bank in Indonesia. As a moral responsibility, MUI akan always precede the sharia banking in Indonesia. Under guard as this form of ad-dien hifdz, namely the defense of misuse of religious practice. In this case, the need to restrict the fence so that the road is still in the corridor sharia. Here, the fatwa issued by the Syariah Council of the National Assembly-Ulama Indonesia (DSN-MUI), as a beacon in the beacon-to guide operations of financial institutions sharia (LKS), especially in the sharia banking industry. Fatwa-Fatwa issued by the DSN-MUI, will be absorbed by the next policy (regulator), such as Bank Indonesia (BI) for the sharia banking industry, the Ministry of Finance for the insurance industry and pawnshops sharia, Bapepam LK for the capital market and mutual funds sharia, and the Ministry of Cooperatives and SMEs for the Cooperative Financial Services Sharia (KJKS). In addition, the existence of the practice under guard sharia banking in Indonesia, represented through the Board of Supervisors Sharia (DPS) is in each bank syariah.
Currently, the existence of sharia banking are still young (shaghir). Age is still a dozen years. If there are people who compare the age of conventional banks, such comparison is not balanced. Because, in terms of age, the conventional banks have long known by the Indonesian people. So reasonable, if more people to deal with conventional banks. From here, there is need to work hard to mendakwahkan Sharia bank to the public. Dakwah including this part of the education (Tarbiyah) to the community to recognize and join in battle (shaf) of those who practice Sharia economy.
If dibandingakan with what is done by the Prophet Muhammad Saw, mendakwahkan in the Islamic community to Makkah at the beginning of Islam, the sharia banking sosialiasasi to the public at this time, indeed much easier. Because, at this time already available media propaganda and media socialization variatif and more comprehensive. However, there are fundamental differences that have not been found in the process of sharia banking mendakwahkan, the touch of a world not yet been found, such as that run in the propaganda of the Prophet Muhammad Saw. Propaganda methods used in the Prophet Muhammad Saw disseminating Islamic community to terms with the power of God. Call-called by the Prophet Muhammad Saw bil presented with the wisdom, the teachings of Islam so that it can be rahmatan lil 'alamin.
Bercermin with the propaganda methods used by the Prophet Muhammad Saw, does not have one if we, the parties want the sharia banking industry as rahmatan lil 'alamin, the propaganda methods of the Prophet Muhammad Saw as a reference (marja') in the process of socialization to sharia banking middle middle of the community. I believe that socialization to sharia banking community can be run like what I have done the Prophet Muhammad Saw, for that sharia banking is part of the teachings of Islam itself. If we realize this is by Muslims of Indonesia, mendakwahkan that sharia banking is part of the practice Islamic teachings, insyaallah this responsibility not only dipikul by MUI, BI Sharia Banking Directorate, Center for Communication Economics Sharia (PKES), but the responsibility of the (mas 'uliyah) of Muslims, to participate mendakwahkan sharia banking community to another.
At this time, felt all right, if the mosque as a strength of Muslims in Indonesia. Or mosque built a musholla (or suraus Langgar) is a gathering place where Muslims, either for worship or other social events. Moreover, every Friday, Muslims men, carrying prayer jum'atan charged, as an obligation. Thousands of the mosque and built a musholla of Sabang in Aceh and Merauke in Papua, it can be used as a medium for propaganda mensosialisasi-kan sharia banking. In addition, millions of Muslims gather every Friday is a media propaganda to deliver an efficient propaganda message on sharia banking.
On the other hand, the socialization of sharia banking can be done through educational institutions that already exist, namely with the lesson materials to introduce sharia banking as part of the local. Both educational institutions managed by the Ministry of Religious Affairs or the Ministry of Education. Or institution affiliated to one of the Islamic organizations, such as Nahdhatul Ulama, Muhammadiyah, Persis, Mathla'ul Anwar, Jam'iyat Khair, etc.. This will provide stock for the young generation to understand sharia banking in the future. This generation is expected to hold the relay rod of sharia banking in the future.
In addition, we realize there are many challenges faced in the development of sharia banks. This reality (al-waqi'iyah) need to disikapi with full wisdom. Important issues, related to the existence mendakwahkan syariah banking located on several factors, including (i) the need to increase the propaganda and education to the community, (ii) the need for additional funds in propaganda activities, and (iii) the need for institutional synergies.
During this time, disseminating propaganda sharia banking is often conducted by several non-profit institutions, such as the Center for Communication Economics Sharia (PKES). Although, there is an impression what the PKES still considered alone (munfaridan). Like in (ghozwah), PKES alone to combat attacks from the conventional. Therefore, in future we need to support the activities for which this is done by PKES. On the other hand, the exposition area dakwah very wide, from Sabang to Merauke, it is still not affordable to all. Still requires a great effort to sharia banking mendakwahkan to entire Indonesia.
In addition, in the process of disseminating propaganda sharia banking, still requires ammunition that is not small. Whether, in the form of labor or funds. Thus, the necessary synergies to accelerate development of the institutional sharia bank in Indonesia. Finally, I hope we endeavor to become a record bounty of worship in the sight of Allah Azza Wa Jalla. Wallahu 'natural showab bus.