Your Honor, the Minister of Religion of the Republic of Indonesia together with all his staff

Your Honor, the Chancellor of IAIN Palu

Your Honor, the entire committee of the AICIS conference
and All of the happy audience

Assalamu'alaikum wr wb

First of all, let me say how glad I am to see so many of you gathered here to attend this conference
that has become the tradition of the Ministry of Religion of the Republic of Indonesia and until
now, this conference has reached the eighteenth period.
Your presence here is a reflection of your interest in this conference and I am sure that your
presence will all contribute to the value of today's discussion.
Please allow me to thank bapak Miski, bapak Muhammad Alfatih Suryadilaga, bapak Ja'far
Assagaf, and bapak Ahmad Maulidizen who had to fulfill the invitation for becoming the members
of this Chair.
In this Chair, we have four papers that I have no hesitation in describing as extraordinary, and it
is an honor for me to welcome them as the writer: bapak Miski, bapak Muhammad Alfatih
Suryadilaga, bapak Ja'far Assagaf, and bapak Ahmad Maulidizen, the leading academics in their
own campus.
The theme is chosen for this year's conference is - ISLAM IN SOUTHEAST ASIA AND THE GLOBAL
WORLD: Text, Knowledge, and Practice - and the subtheme is chosen by this Chair is Qur'an,
Hadith and Contemporary Interpretation. For adopting the subtheme, this Chair chooses the title:
DIVINE MESSAGES, CONTINUITY, CONSISTENCY, AND HUMAN WELFARE
PANEL DESCRIPTION: History literature of economics theory usually jumps in medieval Europe.
The economic thinking produced by Islamic thinkers is eliminated, perhaps even absent. Though
all parties noted that there is a medieval Islamic civilization that later led to modern civilization
or the century of enlightenment. The contribution of Islamic Economics thought has always been
deemed non-existent; the source of modern thought is always referred to as the thinking of
Greek and the Bible. It is mentioned that the origin of Economics is the Greek-Bible and
philosophy - without mentioning the contribution of the Muslim Philosopher to the development
of economic studies.
Adam Smith is the main character of conventional economic thinking. Starting with Adam Smith
we recognize the theory of economic motives, the invisible hand, the free market, and the like.
Long before Adam Smith brought the liberal economic theory that had spawned colonialism, 13
centuries earlier Prophet Muhammad pbuh had given to all humanity in solving the problems of
human life one of them in the management of the country's economy.
In managing state assets, Islam has divided the purchase of property into 3 parts. The first is
individual ownership. Islam advocates for every human to meet the needs of primary, secondary
and tertiary, based on the guidance of the Sharia that has been set. The second is public
ownership. The results of this management are returned to the public in the form of public
facilities such as the construction of roads, bridges, construction, and financing of schools and
hospitals. Therefore, the role of the state becomes important because it relates to its function as
the protector for its people. The third is state ownership, i.e. property which is the right of all
Muslims.
The distribution arrangements of such assets are left to the head of state. Examples of state
ownership are zakat and other sources. All such property will be given to the head of state in the
management of the country to be distributed, proportionally, to the whole community in order
to realize their welfare. This panel presents an example of solving various economic problems
facing Muslim communities. By looking at a number of verses from the Quran, Hadith, and Fiqh,
four papers from this panel present a narrative conclusion that the sources of Islamic teachings
have many solution's concepts and are empirically proven to solve economic problems faced by
Muslim communities.
If we look at the issues to be discussed today, they started from Economic Quranic text that tried
to be interpreted by using Ricoeur's Hermeneutical Model, as the first paper; the paper belongs
to bapak Miski. The second paper titled Hadith of Ihya 'Al-Mawat And Its Contextualization in
The Perspective of Islamic Economics and Contemporary Context in Indonesia. This paper tried
to seek the Economic Hadith that has relation to the perspective of contemporary context in
Indonesia. This paper belongs to bapak Muhammad Alfatih Suryadilaga. The third paper titled
The Analogy of Muzāra’ah Hadith with Fisheries Sector and Its Contribution to The Welfare of
Indonesia Fisherman. The same as the second one, this paper tried to search the Economic
Hadith that has the connection to the perspective of contemporary economic of Indonesia. This
paper belongs to bapak Ja'far Assagaf; and the fourth paper titled The Concept of Muzāra‘Ah
and Its Implications on Socio-Economic of Society in Cianjur, West JAVA. This fourth paper
focuses more on the implications of the application of the concept of Islamic economics in the
lives of everyday farmers.
Within the limits of the review and findings obtained, this Chair has been given the opportunity
to present the papers to all of you today. For all the shortcomings we apologize and I have already
spoken for too long, so without further ado I will give the floor to bapak Miski as the first
presenter to present his paper.
To the audience, I congratulate you on enjoying this discussion and I thank you for your attention.