Towards Rahmatan lil 'Alamin Economy (Analysis of Ukhuwah Islamiyah and Ashabiah for Economic Development in Medina)
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IQTISHODUNA: Jurnal Ekonomi Islam
E-ISSN: 2443-0056, P-ISSN: 2252-5661
Accredited Sinta 2 Number 148/M/KPT/2020
Volume 10 Issue 1, April 2021 | Page: 059-076
DOI: doi.org/10.36835/iqtishoduna.v10i1.955
Towards Rahmatan lil ‘Alamin Economy (Analysis of Ukhuwah
Islamiyah and Ashabiah for Economic Development in Medina)
Moh. Syarifudin1, Nur Kholis2*
1Departement of Islamic Economics, Faculty of Islamic Economics and Business, Fakultas
Ekonomi dan Bisnis Islam, Institut Agama Islam Negeri Fattahul Muluk Papua, Jln. Merah
Putih Buper Yabansai Heram Kota Jayapura Papua 99224, Indonesia
2Departement of Islamic Economics, Faculty of Islamic Economics and Business, Universitas
Islam Negeri Sunan Ampel Surabaya, Jl. Ahmad Yani No. 117 Surabaya 60237, Indonesia
Abstract: Islam provides fundamental sources for human development, including ukhuwah
Islamiyah, ashabiah and rahmatan lil ‘alamin. These concepts are strategic in developing the
economy of the state. The current article aims to analyze the economic development in Medina
carried out by the Prophet Muhammad. The authors employed a qualitative method through
narrative reviews of the extant literature. The study shows that before the hijrah of the Prophet,
Medina was already a multicultural and heterogeneous society with many prolonged conflicts..
The Prophet devised a strategic approach to build the Medina economy and society. Ukhuwah
Islamiyah was used to unify differing, often conflicting cultures, beliefs, and ethnicities to form a
strong brotherhood. Ashabiah was applied to tighten the glue among society members, creating
high social solidarity. Upon the perfection of Medina, the apostolate of rahmatan lil ‘alamin leads
to a universal, inclusive, and sustainable economic development.
Keywords: Ashabiah, economic development, Medina, rahmatan lil ‘alamin, ukhuwah Islamiyah
Article History:
Received: January 7, 2021; Accepted: January 25, 2021; Published:
April 1, 2021
*Corresponding author: e-mail nurkholis@uinsby.ac.id
Paper type: Conseptual paper
Cite this document: Syarifudin, Moh., AND Kholis, Nur. " Towards Rahmatan lil ‘Alamin
Economy (Analysis of Ukhuwah Islamiyah and Ashabiah for Economic Development in
Medina)" IQTISHODUNA: Jurnal Ekonomi Islam [Online], Volume 10 Number 1 (April 1, 2021)
Abstrak: Islam menyediakan sumber fundamental bagi pembangunan manusia, misalnya ukhuwah
Islamiyah, ashabiah dan rahmatan lil ‘alamin. Konsep-konsep ini sangat strategis dalam membangun
perekonomian negara. Artikel ini bertujuan untuk menganalisis pembangunan ekonomi di Madinah yang
dilakukan oleh Nabi Muhammad. Metode kualitatif digunakan melalui tinjauan naratif dari literatur
yang tersedia. Studi ini menunjukkan bahwa sebelum hijrah Nabi, Madinah telah menjadi masyarakat
multikultural dan heterogen dengan banyak konflik yang berkepanjangan. Nabi merancang pendekatan
strategis untuk membangun ekonomi dan masyarakat Madinah. Ukhuwah Islamiyah digunakan untuk
menyatukan budaya, kepercayaan, dan etnis yang berbeda untuk membentuk persaudaraan yang kuat.
Ashabiah diaplikasikan untuk mempererat ikatan antar anggota masyarakat, sehingga tercipta solidaritas
sosial yang tinggi. Dengan kesempurnaan Kota Madinah, kerasulan rahmatan lil ‘alamin menjadi
strategi pembangunan ekonomi yang universal, inklusif, dan berkelanjutan.
Kata kunci : ashabiah, madinah, pembanguan ekonomi, rahmatan lil ‘alamin, ukhuwah islamiah
Copyright © 2021, IQTISHODUNA: Jurnal Ekonomi Islam | 59
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Volume 10 Issue 1, April 2021
INTRODUCTION the Medina society with various
Medina was known as Yathrib conflicts, heterogeneity, and ill-
before the advent of Islam.1 As a part managed social, economic, and
of the Middle Eastern nation political conditions. A unique
experiencing setbacks and strategy was needed to make his
deterioration in the appreciation of apostolic mission successful and
divine and humanitarian deeds, it bring significant changes to Medina.
was a conflict-ridden city and has The concept of ukhuwah
not been systematically and Islamiyah (brotherhood in the shade
adequately organized, both in of the flag of Islam) based on the
politics, society, and culture. The Qur’an and the Sunnah is a strategic
society is heterogeneous in terms of concept to face challenges in Medina.
ethnicity, leading to a prolonged Uniting various thought patterns
conflict between the two main tribes and activities of community life
in Medina: the Aus and the Kharaj.2 based on brotherhood is one of the
Differences in beliefs and faiths keys to dakwah strategy and the
of the native Medina and the Jewish development of Medina.3 Problem-
immigrants were also contributors to solving from the roots and social
the conflict in Medina. The absence potentials with equality is a concept
of a social, cultural, political, and conveyed by the figure of Islamic
especially economic order has sociologist Ibn Khaldun. He
brought the people of Medina to be proposed that ashabiah (potential
like a forest with all its problems. fanaticism/community loyalty to a
The stronger and winner in a war particular group of descendant, clan,
will become the ruler with all its ethnicity, and religion) is an essential
consequences. factor in mobilizing community
The prolonged conflict, natural solidarity in social, political, and
conditions, and weak Economy in economic fields.4
Medina have brought its citizens The concept of ukhuwah
trapped in poverty and Islamiyah binds and unites human
underdevelopment. The condition of thought patterns and activities
society like this is a challenge for the within Islamic brotherhood, which is
Prophet Muhammad’s arrival in this binding and universal. It is the door
city. It was not easy for Allah’s to a strategy for settlement and
Messenger to preach and develop management of the plural and
multicultural of Medina society. In
1A. Sulaiman Abdo and John Bagot
Glubb, “Medina,” Encyclopedia Britannica, 3Ali Anas Nasution, “Persaudaraan
accessed March 19, 2021, dalam Perspektif al-Qur’an,” HIKMAH:
https://www.britannica.com/place/Medin Jurnal Ilmu Dakwah dan Komunikasi Islam 7,
a-Saudi-Arabia. no. 2 (July 2013): 142.
2Yusno Abdullah Otta, “Madinah Dan 4Hakimul Ikhwan Affandi, Akar Konflik
Pluralisme Sosial (Studi Atas Sepanjang Zaman: Elaborasi Pemikiran Ibn
Kepemimpinan Rasulullah),” Jurnal Al- Khaldun, Cet. 1. (Yogyakarta: Pustaka
Syir’ah 8, no. 2 (2010): 486. Pelajar, 2004), 105.
60| Copyright © 2021, IQTISHODUNA: Jurnal Ekonomi Islam
http://ejournal.iaisyarifuddin.ac.id/index.php/iqtishodunaMoh. Syarifudin, etc: Towards Rahmatan lil ‘Alamin Economy (Analysis of Ukhuwah Islamiyah and
Ashabiah for Economic Development in Medina)
principle, ukhuwah Islamiyah is often Meccan leaders to commit murder
interpreted as synonymous with the drove the Prophet to migrate to
concept of ashabiah, which makes Medina. The determination of
religion the main factor in generating Rasulullah’s migration to Madinah
synergy in community development was because there were already
with the solidarity of the Muslim some people who have performed
community. However, the debate bai’at aqobah who are unknown to
arose when it came to making other nations.7 Their arrival was
religion a source of loyalty and three waves; the first wave in the
solidarity. In the study of tafsir and 10th prophetic year with some
hadith, many argue that ukhuwah professing conversion to Islam, the
Islamiyah should focus on fellow second wave in the twelfth prophetic
Muslims. Besides, the concept of year with 12 men and one woman,
ashabiah seems to divert fanatic and the third wave in the thirteenth
solidarity and loyalty from a clan, prophetic year with 73 people and
ethnicity, and the descendant to committed to supporting,
religion (Islam). maintaining and ready to sacrifice
This study aims to discuss the his soul, body, and property for the
concept of ukhuwah Islamiyah, Prophet and Islam. In the next
ashabiah, and rahmatan lil ‘alamin in period, when the pressure on the
economic development as performed Muslims in Mecca was more
by the Prophet Muhammad in extensive, the Prophet ordered 150
Medina. The article contributes to the Muslims to migrate to Medina in two
formulation of the Islamic economic months. The companions of Ali ibn
development strategies applied to Abi Talib and Abu Bakr As-Sidik
improve the Muslim economy and remained in Makkah until they
humankind. migrated with Rasulullah to
Madinah.8
Past Medina at Glance There are several factors about
the acceptance of Islam in Medina;
Rasulullah’s journey in Makkah the first is that there was already a
for 13 years, both secretly and heavenly religion in Medina, namely
openly,5 has not obtained optimal Judaism, which has discussed a lot
results; even the opposition and about the arrival of the last Prophet.
threats of murder befell Rasulullah Second, the threat of the Jews against
and his companions who had the Arabs of Yathrib; if they see
converted to Islam.6 The opposition Muhammad arrives, they will expel
and the conspiracy of the infidel
7Ibid., 156.
5Badri Yatim, Sejarah Peradaban Islam 8Abdurrahman Muhammad Ibn
(Jakarta: Rajawali Press, 2016), 20. Khaldun, Tārīkh al-ʻAllāmah Ibn Khaldūn :
6Faisal Ismail and Jabir Ahmad al- kitāb al-ʻabr wa-dīwān al-mubtadā wa-al-khabar
Hajjawi, Sejarah dan Kebudayaan Islam Periode fī ayyām al-ʻArab wa-al-ʻajam wa-Barbar wa-
Klasik (Abad VII-XIII M) (Yogyakarta: man ʻāṣarahum min dhawī al-sulṭān al-akbar,
Ircisod, 2017), 155. vol. 2 (Beirut: Dar al Fikr, 1981), 421–422.
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Volume 10 Issue 1, April 2021
him. Third, the long-standing was even more pluralistic than pre-
rivalries of the Aus and Kharaj tribes migration. They consisted of the
deliberately sought partners to Medina Arabs who have converted
strengthen their group.9 The first to Islam called the Anshar, the people
step of Rasulullah to build Madinah of Mecca who migrated called the
was to establish the Prophet’s Muhajirin, a group of people of
mosque10 as a center of worship, Medina who still adhere to
information, the council of science paganism, the Jews consisting of
and politics. The mosque is a center various tribes, both Arabs and Jews
of civilizational, cultural, social, and themselves, the hypocrites and
political changes,11 which later polytheists of Madinah, and the
produced many great and qualified Christian minorities.13 The Jews held
scholars, politicians, and leaders in almost all sectors of the economy,
their field. especially agriculture and industry,
The Medina people’s socio- and dominated the market. They
political aspects were very diverse were the immigrants who owned the
and pluralistic because never before land and controlled the capital, while
had been a ruler who can unite them the Arabs only became the second-
in one leadership. This situation was class economic servants in their state.
different from that in Mecca, where Finally, they had tribal prejudices on
the holders of political and economic different customs.14 This situation
power were in the hands of the forces each group to act alone to
Quraish aristocracy, which is the realize their interests in achieving
most dominant tribe. The protracted progress according to the principles
conflict between the Aus and and philosophy of life they believe in
Khazraj tribes in Medina made them and their culture.
never united, even though they were
of one faith and trust. The victory of Ukhuwah Islamiyah as the Socio-
the ‘Aus tribe over the Khazraj in the Economic Foundation
Bu’ats battle shows the weakness of
the Medina people in forging unity The Islamic teachings give the
due to leadership crisis.12 The concept of brotherhood (ukhuwah). In
population of post-migration Medina the Qur’an, there are verses with 74
words peaking about brotherhood.
The word ukhuwah comes from the
9Ahmad Al-Usairy, Sejarah Islam: Sejak
Arabic word اخwhich means brother
Zaman Nabi Adam Hingga Abad XX (Jakarta:
Akbar Media Eka Sarana, 2013), 99. and friend. God’s creatures are also
10Dedi Supriyadi, Sejarah Peradaban Islam
(Bandung: Pustaka Setia, 2016), 63. 13J. Suyuthi Pulungan, Prinsip-Prinsip
11Hamid Fahmy Zarkasyi, Peradaban Pemerintahan Dalam Piagam Madinah Ditinjau
Islam: Makna Dan Strategi Pembangunannya Dari Pandangan Al-Qur’an (Jakarta:
(Ponorogo: CIOS, 2010), 18. RajaGrafindo Persada, 1994), 57.
12Otta, “Madinah Dan Pluralisme Sosial 14Otta, “Madinah Dan Pluralisme Sosial
(Studi Atas Kepemimpinan Rasulullah),” (Studi Atas Kepemimpinan Rasulullah),”
486. 487.
62| Copyright © 2021, IQTISHODUNA: Jurnal Ekonomi Islam
http://ejournal.iaisyarifuddin.ac.id/index.php/iqtishodunaMoh. Syarifudin, etc: Towards Rahmatan lil ‘Alamin Economy (Analysis of Ukhuwah Islamiyah and
Ashabiah for Economic Development in Medina)
brothers because they are both God’s they are brothers, their everyday and
creation and subject to God. Then all natural lives are filled with love,
human beings are brothers because peace, and unity. A dispute and war
they come from one ancestor. The between them is a form of deviation,
community is a brotherhood, and which must be returned to normal
fellow Muslims are brothers. The by correcting those in dispute, that
spirit of equality among fellow is, inviting them to seek a solution to
Muslims should be based on Allah Allah and His Messenger’s laws.20
alone because it is a barometer to The Qur’an usually uses the word
measure excellent and destructive ikhwan to indicate a brother who is
relationships.15 not a sibling, yet it uses the word
Surah al-Hujurat – 49:10 uses ikhwat as a plural form of the word
the word ikhwah translated as akh to mean siblings. Nevertheless,
brothers.16 The words ikhwah and the brotherhood of fellow Muslims is
ikhwan are the plurals of the word described with the word ikhwat,
akh [un] (brother). The words ikhwah “indeed the believers are ikhwat.”
and ikhwan can be used Thus, the brotherhood of fellow
interchangbly. However, generally, believers is forged by the similarity
the word ikhwah indicates relatives, of faith and hereditary brotherhood.21
while ikhwan indicates friends and The step taken by the Prophet
companions.17 Although the word to organize and manage the Medina
innama does not always mean hasyr community is by building mutual
(restriction), there is no brotherhood understanding between the
except fellow believers,18 indicating Muhajirin and Anshar with the
that the Islamic brotherhood is Islamic brotherhood.22 This step is
stronger than the lineage strategic to eliminate tribal
brotherhood. 19 The brotherhood fanaticism that blindly denigrates
between fellow believers is forged by brotherhood, egalitarianism,
the similarity of faith and by pluralism in the banner of Islam.
reconciling two brothers. Because After fellow Muslims were united,
20Muhammad Jamaluddin Al-Qasimi,
15Ali Anas Nasution, “Persaudaraan Tafsir al-Qasimi: Mahasin at-Ta’wil, vol. 8 (Dar
dalam Perspektif al-Qur’an,” HIKMAH: al-Ihya al-Kutub, 2003), 529.
Jurnal Ilmu Dakwah dan Komunikasi Islam 7, 21M. Quraish Shihab Shihab, Tafsir Al-
no. 2 (July 2013): 143. Misbah Jilid 2 (Jakarta: Lentera Hati, 2005),
16Quran.com, “Surah Al-Hujurat - 49:10,” 158.
accessed March 16, 2021, 22In practice, the Prophet befriended Abu
https://quran.com/49/10?translations=20. Bakr with Kharijah bin Zubair, Ja’far bin Abi
17Muḥammad ibn Abī Bakr Rāzī and Talib with Mu’adh ibn Jabal, Umar ibn al-
ʻAbd al-Fatt āḥ Barkāwī, Mukhtār al-Ṣiḥāḥ Khattab with Itban ibn Malik, dan
(Kairo: Dār al-Manār, 1993), 29. Abdurrahman ibn Auf with Sa’ad ibn al-
18Muhammad Ali al-Sabuni, Safwat Al- Rabi’. See Imad Abi Fida’ Ismail Ibnu Umar
Tafasir, vol. 3 (Beirut: Dar al Fikr, 1996), 235. Ibnu Katsir, Al-Bida>yah wa al-Niha>yah, Jilid
19Abu ’Abdullah al-Qurtubi, Tafsir Al- IV, (Hijr: Markaz al-Buhuts wa al-Dirasat al-
Qurtubi : Al-Jami’ Li-Ahkam al-Qur’an, vol. 8 Arabiyyah wa al-Islamiyyah, 1997, 554–561 for
(Beirut: Risalah Publishing, 2013), 212. more examples.
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Volume 10 Issue 1, April 2021
the Prophet united the people of to independence and freedom. Third,
Medina, divided into the Arab al-tasamuh (tolerance) teaches open-
Muslims and Muslims and the Jews mindedness to fellow believers
with the agreement of the “Medina enshrined in the Medina Charter.
Constitution.”23 This constitution Fourth, al-tashawur (mutual
was later known as the Medina consultation) is the teaching of
Charter.24 It reflects the universal consultation in some worldly
social order containing tribes, clans, matters. The fifth is al-ta’awun
ethnicities, religions, and nations. All (cooperation), the teaching to help
are to form a container of an each other in goodness. The last is al-
agreement to achieve “the divine adalah (justice) in carrying out the
plan of salvation.”25 obligations and accepting the rights
The Prophet laid six strong of each.27
pillars in Medina. First, the religion- Medina society’s pluralistic nature
based brotherhood of Muhajirin and demands laws to regulate social order
Anshar replacing the tribe-based free from obstacles and barriers
brotherhood. The poor Muslim considered endangering people’s
converts were provided with lives.28 One of the characteristics of
accommodation in the shuffah civil society realized in Medina is the
(bench) of the mosque, later known balance between rights and social
as ashhab al-shuffah (the People of the obligations. Zakat, infaq, shadaqah,
Bench), and the self-sufficient and hibah for Muslims, and jizyah
Muhajirin and Anshar jointly fulfilled and kharaj for non -Muslims are laws
their necessities.26 Second, al- that strengthen balanced rights and
musawah (equality), with which the social obligation.29 The balance of
Prophet emphatically taught that all rights and obligations applies to all
human beings are the descendants of aspects of social life so that no one
Adam whom God created from soil. group is more respected than the
The Arabs are no more noble than other based on the majority.
the non-Arabs and vice versa, except The Prophet application of
because of their piety. Based on this Islamic teachings significantly
principle, every citizen has the right influences the equality of social
status, togetherness, justice, and
23Muhammad Zafrulla Khan,
Muhammad, Seal Of The Prophets (Majlis 27Ibid., 33.
Khuddamul Ahmadiyya UK, 2012), 88. 28Muhammad Yakub, “Islam Dan
24See Ismail and al-Hajjawi, Sejarah dan Solidaritas Sosial: Perkembangan
Kebudayaan Islam Periode Klasik (Abad VII-XIII Masyarakat Islam Periode Madinah,” Jurnal
M), 163 for more detail about this term. Pemberdayaan Masyarakat 7, no. 1 (August 24,
25William Montgomery Watt, Islamic 2019): 49.
Political Thought (Edinburgh: Edinburgh 29Nur Kholis and Mugiyati, “Distribution
University Press, 2014), 10. of Productive Zakat for Reducing Urban
26Dudung Abdurrahman et al., Sejarah Poverty in Indonesia,” International Journal of
Peradaban Islam Dari Masa Klasik Hingga Innovation, Creativity and Change 15, no. 3
Modern (Yogyakarta: LESFI, 2004), 32. (2021): 1.
64| Copyright © 2021, IQTISHODUNA: Jurnal Ekonomi Islam
http://ejournal.iaisyarifuddin.ac.id/index.php/iqtishodunaMoh. Syarifudin, etc: Towards Rahmatan lil ‘Alamin Economy (Analysis of Ukhuwah Islamiyah and
Ashabiah for Economic Development in Medina)
civilization has made him a pioneer the Anshar, some of whom offered
in building a conducive, safe and the Muhajirin to cultivate the land for
prosperous Madinah society by plantations.33 The concept of
utilizing social capital, leading him brotherhood produces a mutual
to be crowned as the most influential bond among humans with the
figure in the world until now.30 principle of altruism, regardless of
Bellah stated that it was not America ethnicity, religion, politics, and other
that started democratic government, motives. However, Ibn Khaldun has
but rather the Prophet Muhammad a different view, that it is challenging
did so 14 centuries ago.31 This social to establish brotherhood without
contract agreement is the ashabiah. Etymologically ashabiah
constitutional document for the birth comes from the word ashaba, which
of a sovereign state. In Medina, the means binding. Functionally
Prophet carried out religious duties Ashabiah refers to socio-cultural ties
as the Messenger of Allah and as the used to measure the strength of a
head of state32 to improve Medina’s social group.34 Besides, ashabiah can
prosperity using a strategic approach also be understood as social
of Islamic brotherhood. solidarity, emphasizing group
awareness, cohesion, and unity.
Ashabiah in Forming Islamic Furthermore, according to
Economy Naqvi, the spirit of brotherhood in
the Islamic economic system is
For improving Medina’s manifested in three ways: first, the
Economy, the Prophet first initiated Islamic Economy is directed towards
to fulfill the needs of the Muhajirin as realizing al’ adl wal ihsan (justice and
they left their merchandise and virtue). In this context, ethics must
assets in Mecca when migrating to dominate economic activity. Second,
Medina. Muhammad asked for the efforts should be made to have
help and kindness of the Anshar to policies that are pro-poor as an
help their brothers from Mecca. His attitude of egalitarianism. Third, the
call was answered spontaneously by state is a regulator and plays an
active and positive role in the
30Michael H. Hart, The 100: A Ranking Of
economy that defends the interests of
The Most Influential Persons In History, 1st
edition. (Hudson, N.J.: Kensington, 2015), 1– the public at large, both in
3. consumption and production.
31Robert N. Bellah, Beyond Belief: Essays The pillar of brotherhood in
on Religion in a Post-Traditional World Islamic economics is an economic
(Berkeley: University of California Press,
agent not from the religious
1991), 210.
32S. Moussalli Ahmad, Gordon D
Newby, and Ahmad Moussalli, 33Ahmad Ibrahim Syarif, Daulat Al-Rasul
“Muḥammad,” in The Oxford Encyclopedia of Fî al-Maiînah (Kuwait: Dar al-Bayan, 1972),
the Islamic World. Oxford Islamic Studies 86.
Online, n.d., accessed March 16, 2021, 34Muhammad Mahmud Rabie’, The
http://www.oxfordislamicstudies.com/opr Political Theory of Ibnu Khaldun (Leiden: E. J.
/t236/e0550. Brill, 1967), 165.
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Volume 10 Issue 1, April 2021
affiliation point but the Islamic economic regulations that ensure
economic paradigm. Anyone, a honesty and freedom from
Muslim or a non-Muslim, willing to exploitation. 37 Besides, Zarqa’
accept Islamic economic norms is suggests that the Muslim’s rational
seen as an economic agent. Kahf35 behavior in applying the concept of
stipulates several Islamic economic needs will encourage individuals to
norms: a) God truly owns the world, reach a level of adequacy.38
while humans are khalifah who obey For Ibn Khaldun, religion has
all of His orders, and this has an essential role in forming a unity,
implications for the idea of ashabiah. Unity formed by religion is
ownership; 2) since God is Almighty, much stronger than that formed by
there is only one rule to be followed, other factors, such as ethnicity,
and this norm has implications for nationality, descendant, or even
an agent in managing the economic family.39 Ashabiah can mean the
system; c) the presence of the closeness of one’s relationship in the
afterlife court should encourage group and tries his best to uphold
agents to seek rewards in both the the principles and values of the
world and the afterlife. Therefore, group.40 Various translations exist
even though worldly profit about the ashabiah, such as group
maximization is acceptable, it must solidarity, sense of group,
still be subjected to the ukhrawî harmonization, and social cohesion.
element. Also, Kahf36 has placed the Ibn Khaldun’s thoughts regarding
role of the state as one of the vital the socio-political conditions of
agents of the economy. Medina society at that time were
In life, there will always be three perspectives. First, the
conflicts of personal and social psychological perspective is the basis
interests. The state is expected to for sentiments and ideas to build
guarantee the creation of a balanced social relationships between various
standard of living for all people. people (family, ethnicity, and
Sadr argues that this effort can be others). Second, political phenomena
realized by promoting brotherhood
through education among 37Muhammad Baqr al-Sadr, Iqtishaduna
community members and public (Tehran: World Organization for Islamic
policies such as investments directed Services, 1981), 76–77.
38Anas Zarqa’, “Islamic Economics: An
at assisting the poor through
Approach to Human Welfare,” in Readings
in the Concept and Methodology of Islamic
35Monzer Kahf, “Islamic Economics: Economics, ed. Aidit Ghazali and Syed Omar
Notes on Definition and Methodology,” in (Petaling Jaya: Pelanduk Publications, 1989),
International Workshop on the Methodology of 43.
Islamic Economics (Nigeria: Bayero 39A. Rahman Zainuddin, Kekuasaan dan
University Kano, 1987), 76–82. Negara: Pemikiran Politik Ibnu Khaldun
36Monzer Kahf, The Islamic Economy: (Jakarta: Gramedia Pustaka Utama, 1992),
Analytical Study of the Functioning of the 155.
Islamic Economic System (Canada: Plainfield, 40Affandi, Akar Konflik Sepanjang Zaman,
1978), 87. 105.
66| Copyright © 2021, IQTISHODUNA: Jurnal Ekonomi Islam
http://ejournal.iaisyarifuddin.ac.id/index.php/iqtishodunaMoh. Syarifudin, etc: Towards Rahmatan lil ‘Alamin Economy (Analysis of Ukhuwah Islamiyah and
Ashabiah for Economic Development in Medina)
related to the struggle for power and much lower.43 Sociologically, the
sovereignty gave birth to empires, classification of badawah and hadarah
dynasties, and the state.41 Third, is based on Ashabiah that develops in
economic phenomena are related to society, assuming that in the badawah
fulfilling economic needs at the community, Ashabiah is still powerful
individual, family, and country while in the hadarah community
levels.42 These three perspectives Ashabiah tends to weaken. The
strongly relate to Ibn Khaldun’s concepts of badawah and hadarah in
concept of ashabiah. modern sociological theory can be
The terms nomadic and found in Emile Durkheim’s thinking
permanent are two concepts that with the terms mechanical solidarity
often appear in Ibn Khaldun’s (similar to badawah) and organic
explanations of society. The nomadic solidarity (similar to hadarah).44
is synonymous with backwardness, Social solidarity is the essence
primitive and permanent is of social organization, and ashabiah
synonymous with city, civilized, binds groups together through
advanced. Ibn Khaldun then language, culture, and division.
classified the two conceptual models When society at different levels:
from the point of view of social family, clan, tribe, kingdom, and
control into two types: badawah and nation, fundamentally tries to
hadarah. Badawah is the concept of a approach ideal behavior, it functions
society with a strong Ashabiah, which normatively and constitutes a
tends to be primitive, rural, and unity.45 Besides, social solidarity can
nomadic. Ibn Khaldun developed the fundamentally evolve from three
term badawah from his observations relationships: (1) blood relationship;
of the nomadic, primitive, but (2) friendly or client relations and
powerful Bedouin community. equality of fate; and (3) the leader’s
The concept hadarah is a authority.46 Blood ties have binding
manifestation of a more complex, power on most humans, making
permanent, urban civilization, weak them feel the pain that befalls their
solidarity but civilized. According to people. People hate the oppression
Khaldun, in the badawah community, of their people, and the urge to reject
blood relations are prioritized so that
their social control is still relatively 43Fuad Baali et al., Ibn Khaldun dan pola
high. On the other hand, in a pemikiran Islam (Jakarta: Pustaka Firdaus,
civilized society, social control is 1989), 45.
44Khairul Amin, “Badawah & Hadarah:
Konsep Sosiologi Ibn Khaldun,” Jurnal
Sosiologi Agama 12, no. 1 (December 6, 2018):
85–98.
41Abdurrahman Muhammad Ibn 45Akbar S Ahmed, Islam sebagai tertuduh:
Khaldun, The Muqaddimah: An Introduction to kambing hitam di tengah kekerasan global
History, Abridged Edition. (Princeton, NJ: (Bandung: Arasy Mizan, 2004), 129.
Princeton University Press, 2015), 123. 46Sulasman and Dadan Rusmana, Filsafat
42Affandi, Akar Konflik Sepanjang Zaman, Sosial Budaya di Dunia Islam (Bandung:
80. Pustaka Setia, 2013), 186.
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http://ejournal.iaisyarifuddin.ac.id/index.php/iqtishodunaIQTISHODUNA: Jurnal Ekonomi Islam
Volume 10 Issue 1, April 2021
any pain that may befall them is accomplish this goal perfectly if they
under their nature and embedded in do not have the social solidarity
them. If the level of kinship between leading others to obey them. Thus,
the two assistants is very close, then the sovereignty of the kingdom is the
it is clear that the bonds of blood, ultimate goal of social solidarity. Ibn
according to the evidence, lead to Khaldun has combined
true solidarity.47 There are several psychological and material factors in
factors of social solidarity, including a dynamic theory of the rise and fall
nomadic life in which its social of political power and connected
solidarity is fanatical and hearty as it social phenomena as a basic form of
is built based on clan, lineage, and human behavior influenced by
shared interests.48 kinship, reciprocity, and empathic
Social solidarity is generally not feelings.51 The Sharia state has
based too much on blood ties but stronger social solidarity because it
other elements, such as marriage, seizes the harmful consequences,
patronage, shared interests, and such as tyranny and indulgence. The
leadership (ad-Daulah).49 Religion religious law praises justice, honesty,
gives meaning to individual and performance of religious duties and
group life and hopes about the defends them.52
permanence of life after death. The economic concept
Religion can be a means for humans proposed by Ibn Khaldun, such as
to lift themselves from the tax reduction and government
difficulties of a worldly life full of export volume, was a remedy for the
suffering to spiritual independence. economic recession. The
Religion, then, strengthens group government is the largest revenue
norms, moral sanctions for market. If the government market
individual actions and forms the declines, other markets will also
basis for common goals and values decline. There are several main
on which the balance of society lies.50 points on Ibn Khaldun’s Economy;
The end goal of social solidarity the first must start with value, then
is sovereignty. People who have the division of labor, the price
social solidarity and become the system, the law of supply and
chief of the tribe and are obeyed will demand, consumption and
attempt to gain sovereignty as production, money, capital
expected. Nevertheless, they will not formation, population growth,
macroeconomics of taxes and public
47Ibn Khaldun, The Muqaddimah, 151. expenditure, cycles, trade,
48Mohammad Pribadi, Pemikiran Sosiologi
Islam Ibn Khaldun (Yogyakarta: SUKA-Press,
2015), 97.
49Sulasman and Rusmana, Filsafat Sosial
Budaya di Dunia Islam, 198. 51Francis Fukuyama, Trust: The Social
50Irzum Farihah, “Agama Menurut Ibn Virtues and The Creation of Prosperity (New
Khaldun,” Jurnal Fikrah 2, no. 1 (2014): 187– York: Free Press, 1996), 99.
205. 52Ibn Khaldun, The Muqaddimah, 37.
68| Copyright © 2021, IQTISHODUNA: Jurnal Ekonomi Islam
http://ejournal.iaisyarifuddin.ac.id/index.php/iqtishodunaMoh. Syarifudin, etc: Towards Rahmatan lil ‘Alamin Economy (Analysis of Ukhuwah Islamiyah and
Ashabiah for Economic Development in Medina)
agriculture, industry, and commerce, rahmat (mercy) is etymologically
as well as prosperity rights.53 identical to the womb, a symbol of a
Ibn Khaldun explained humans mother’s genuine love for her child.
would not be able to live alone, and This relationship implies that
they will need other people. A man humans have true grace towards
cannot do much without joining others, like a mother who sincerely
other forces if he obtains food for dedicates herself, time, and energy to
himself and his fellowmen. By looking after and taking care of her
working together, humans can meet child. Mothers need to have a high
their needs.54 This notion suggests level of strength and fortitude to
that one community must cooperate control fatigue, anger, and
and complement each other to meet frustration. Humans are encouraged
its needs. Ibn Khaldun’s economic to have a sense of mercy because
theory of Ashabiah is similar to the they are more dependent on
community-based theory of compassion than other creatures.56
economy. Economic Ashabiah leads Al-rahmah is the quality of
to “community economics,” both compassion that establishes good
organic and mechanical. deeds towards loved ones. So, the
word al-rahmah includes two
Development strategy of Economic meanings: compassion and doing
Rahmatan lil ‘Alamin good. When it is associated with
Allah, mercy means giving favors
Although religion is the most and virtues, while when it is
vital community force, the associated with humans, it means
impression of exclusivity is far from loving and doing favors.
the teachings of Islam. Allah The word rahmatan is a masdar
revealed Islam through the Prophet of the word rahima mentioned in the
Muhammad as an answer to the rise Qur’an four times, while the word
of ethnicity fanatism and rahmatan is repeated 79 times.57
unnecessarily social grouping, with According to Shihab, the verse,
the Islamic concept of rahmatan lil despite being short, contains four
‘alamin as stipulated in the Qur’an in important main points: (1) the
Surat al-Anbiyā’ verse 107: “We have messenger of Allah, in this case, is
sent you ˹O Prophet˺ only as a mercy the Prophet Muhammad, (2) the
for the whole world.”55 The word sender, namely Allah, (3) sent to
them (al-‘alamin), and (4) risalah
53Irfan Syauqi Beik and Laily Dwi (treatizes), all of which indicate its
Arsyianti, “Analisa Ekonomi Pertanian Ibn
characteristics, namely a tremendous
Khaldun,” Iqtishodia: Jurnal Ekonomi Islam
Republika (September 2010): 5.
54Peter Worsley, The Distribution of Power 56Michael Armstrong, A Handbook of
in Industrial Society (London: Heinemann Human Resource Management Practice, 7th ed.
Educational Books, 1973), 101. (London: Kogan Page, 1999), 19.
55Quran.com, Surah Al-Anbya - 21:107, 57Muhammad Fuad Abdul Baqi, Al-
2021, accessed March 16, 2021, Mu’jam al-Muhfahras li Al-Fadl al-Quran
https://quran.com/21/107. (Mesir: Daarul Fikr, 1992), 387–388.
Copyright © 2021, IQTISHODUNA: Jurnal Ekonomi Islam | 69
http://ejournal.iaisyarifuddin.ac.id/index.php/iqtishodunaIQTISHODUNA: Jurnal Ekonomi Islam
Volume 10 Issue 1, April 2021
grace as understood from the attitude built into economic activity.
indefinite form of the word.58 In the concept of brotherhood, the
Rasulullah is a blessing; his arrival prioritized attitude is to sacrifice for
brings teachings, and his figure and one another and work together to
personality are blessings bestowed meet their poor or needy siblings’
on him by Allah. This verse fragment immediate needs.60 The Prophet said:
is one proof that Allah educated and “It is not a believer person if he eats
shaped the personality of the well while his neighbor is
Prophet Muhammad as he said: “My starving.” 61 Brotherhood leads to
God educated me, so the results of mutual benefit, resulting in equitable
His education are excellent.” His justice, compassion, care, prosperity,
personality is perfectly shaped so and wisdom. In this sense,
that not only can Allah’s knowledge brotherhood is one aim of shariah.62
bestow upon him through the According to Mannan, there is
Qur’an revelations, but also his heart no conflict between individual
is illuminated, and even his complete freedom and social control; even the
form is a blessing for all nature. two are seen as complementary. The
In the Islam rahmatan lil ‘alamin relationship between individuals,
there is a brotherhood that teaches society, and the state is purposeful
mutually beneficial brotherhood and based on goodwill and
among humans, including the harmonious cooperation to achieve
economy. Islam also emphasizes the goals of the economic system.63
altruism, the attitude of being not Based on the Islamic concept, the
selfish to others. In the Qur’ân, character building of economic
altruism is termed i’tsar. Allah says actors is based on the economic form
in the Qur’ân surah al-Hashr verse 9: of brotherhood. On a positive note,
“They love those who emigrated to the payment of zakat has become an
them and find not any want in their essential part of the Islamic faith. The
breasts of what they [i.e., the spiritual discipline inculcated from
emigrants] were given but give prayer will lose its practical meaning
[them] preference over themselves, if Muslims do not pay zakat to
even though they are in privation.”59
This doctrine implies a sense of
60Fahrur Ulum, “Brotherhood Dalam
brotherhood in economic activity
Dimensi Sistem Ekonomi Islam,”
and mutual help and cooperation
ISLAMICA: Jurnal Studi Keislaman 11, no. 2
between people, an egalitarian (March 22, 2017): 499–521.
61Abu ‘Abdullah al-Hakim, Al-Mustadrak
58M. Quraish Shihab Shihab, Tafsir Al- Ala Ash-Shahihain, vol. 4 (Beirut: Dar al-Fikr,
Misbah Jilid 7 (Jakarta: Lentera Hati, 2005), 2002), 167.
519. 62Ibn Qayyim, I‘lâm al-Muwaqqi‘în ‘an
59QuranTranslate.com, “Surah Al-Hashr Rabb al-‘Âlamîn, vol. 3 (Riyad: Dâr Ibn al-
Ayah 9 - English Translation Quran Jawzî, 2002), 14.
Translate,” QuranTranslate.Com, accessed 63Muhammad Abdul Mannan, Frontiers
March 16, 2021, https://www.al- of Islamic Economics (Delhi: Idârat al-
quran.cc/59/9. Adabîyah, 1984), 42.
70| Copyright © 2021, IQTISHODUNA: Jurnal Ekonomi Islam
http://ejournal.iaisyarifuddin.ac.id/index.php/iqtishodunaMoh. Syarifudin, etc: Towards Rahmatan lil ‘Alamin Economy (Analysis of Ukhuwah Islamiyah and
Ashabiah for Economic Development in Medina)
eradicate economic and social The brotherhood has the core of
injustice.64 According to Siddiqi, mutualism, fellow human beings,
Islamic economics must fulfill the and altruism, which is an attitude of
need to achieve Allah’s pleasure and being concerned with others. In the
achieve falah in the world and the business context, a business actor
hereafter. In this sense, morality and should not merely pursue short-term
spirituality should govern and profit but long-term oriented
determine economic activities.65 benefits for its sustainability and
Siddiqi believes that brotherhood in accountability in the hereafter.
the Islamic Economy, when applied, The Prophet Muhammad
can increase cooperation and developed the City of Medina
sustainable virtues. Therefore, Islam through structured and systematic
places a strong emphasis on “helping stages, making the city run well and
behavior.” This principle teaches that sustainable. The first step was
a person must, at the same time, replacing thought patterns and
strive for himself and care for the activities based on ethnicity, clan,
welfare of others to increase and descendant to the ashabiah in
cooperation, kindness, and virtue.66 which religion is the solidarity force
The brotherhood nuance within in the community. The next stage
the framework of an Islamic was ukhuwah Islamiyah, by bringing
economic system includes a) all circles together in the universal
relatively limited rights to Islamic religion banner. In the final
individuals, communities, and the stage, with the guidance and
state; b) a positive and active role of legitimacy of Allah, the Prophet
the state; c) implementation of zakat became a Mercy to the universe by
and elimination of usury; and d) implementing the Islam rahmatan lil
guarantees of necessities for all. 67 ‘alamin. Rasulullah was the leader of
the Muslims in Medina from all
ethnicities, clans, tribes, descendants,
64 Muhammad Abdul Mannan, Islamic but for the entire universe. This
Economics, Theory, and Practice (Delhi: Idârat strategy gave birth to brotherhood,
al-Adabîyah, 1980), 67; Kholis and Mugiyati, equality, justice, and tolerance and
“Distribution of Productive Zakat for
significantly improved the economy,
Reducing Urban Poverty in Indonesia,” 3.
65Muhammad Nejatullah Siddiqi, prosperity, wealth, and sustainability
Economics: An Islamic Approach (Islamabad: in Medina and its surroundings.
Institute of Policy Studies : Islamic
Foundation, 2001), 109. CONCLUSION
66Muhammad Nejatullah Siddiqi, Muslim
Economic Thinking: A Survey of Contemporary
The historical reading suggests
Literature, Islamic economic series 1 (Jeddah :
Leicester, U.K: International Centre for that the Islamic Brotherhood
Research in Islamic Economics, King Abdul (ukhuwah Islamiyah) concept laid a
Aziz University ; Islamic Foundation, 1981),
108.
67Muhammad Nejatullah Siddiqi, (Jeddah, Saudi Arabia: Scientific Pub.
Teaching Economics in Islamic Perspective Centre, King Abdulaziz University, 1996), 4.
Copyright © 2021, IQTISHODUNA: Jurnal Ekonomi Islam | 71
http://ejournal.iaisyarifuddin.ac.id/index.php/iqtishodunaIQTISHODUNA: Jurnal Ekonomi Islam
Volume 10 Issue 1, April 2021
critical foundation for building the it from providing a robust
Islamic community, including its conclusion about the applicability of
economy. The Prophet Muhammad the concepts into current society.
practiced this in his effort to develop Therefore, further research needs to
Medina society in a complete form. examine the relationships of the
The Islamic brotherhood concept brotherhood and social solidarity
entails a mutual bond among model of economic development
humans with the principle of with the economic achievement of
altruism, regardless of ethnicity, society. Furthermore, the rahmatan lil
religion, politics, and other ‘alamin economic measurements
backgrounds. The concept effectively needs to be developed to examine its
eradicated the widespread tribal impacts on economic endeavors.
fanatism in Medina, hindering
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