JURNAL EKONOMI ISLAM JURNAL EKONOMI ISLA
JOURNAL OF ISLAMIC ECONOMICS
Bargaining Mechanism In Islamic Economy System
YUDISTIA TEGUH ALI FIKRI1
ABSTRAK
Bargaining is a bargaining position of goods or services. Bargaining should
be done more than one person. So at least there are two people who transact
(seller and buyer). If only one person certainly can not. The most common
example of bargaining is in the market. In a sale and purchase, which has a
higher bargaining rights is the buyer. While the seller will offset the buyer to
happen a positive bargaining. Bidding is the goods or services offered at a
certain amount and price level and under certain conditions. Islamic bidding
also distinguishes it from conventional offerings, that the goods or services
offered must be transparent and specified in the specifications, how the goods
are, what are the advantages and disadvantages of the goods. Do not let our
offer harm the requesting party. The Messenger of Allah in the bidding always
specifies about the specifications of his wares, to the extent that his purchase
price was mentioned and offered at what price the goods are purchased and
which will be obtained by it.
A. INTRODUCTION
In the market economy system is a very important component to
continue to run the wheels of the economy. Markets that bring together
business actors (sellers) with buyers because of the interests and needs of
each other (demand) then there is bargaining (bid). Where the demand and
supply that triggered the transaction.
With the market then there will be a bargaining transaction,
bargaining is a bargaining position of goods or services. Bargaining should
be done more than one person. So at least there are two people who
transact (seller and buyer). If only one person certainly can not. The most
common example of bargaining is in the market. In a sale and purchase,
which has a higher bargaining rights is the buyer. While the seller will
offset the buyer to happen a positive bargaining.
In Islam a religion other than syumuliah (perfect) also harakiyah
(dynamic). Called perfect because Islam is the perfect religion of previous
religions and shari'a regulate all aspects of life, both of aqidah and
muamalah. In the rule of muamalah, Islam regulates all forms of human
1
Komplek Bumi
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Panyileukan
Blok
1 JURNAL EKONOMI ISLAM
B1
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2,
Bandung,
085721033303,
behavior in dealing with each other to meet the needs of his life in the
world. This includes the Islamic principles governing the market and its
mechanism.
Therefore, in the economic system of Islam in practice must follow
the rules that have been made based on the Qur'an and as-Sunnah. So I
will try to study, about the bargaining mechanism in the Islamic economic
system.
B. THEORETICAL STUDY
1. Islamic Economic System
According to Muhammad Abdul Manan Islamic economics is a
social science which studies the economics problems of a people imbued
with the values of Islam.2 Thus, according to Manan Islamic economics is
a social science studying the economic issues of society inspired by
Islamic values.
According to M. Umer Chapra Islamic economics was defined as
the branch of the knowledge that it is possible to develop the
macroeconomic and ecological imbalances. Thus, According to Chapra
Islamic economics is a knowledge that helps the realization of human
happiness through the allocation and distribution of limited resources that
are in the corridor that refers to the teachings of Islam without providing
individual freedom or without sustainable macroeconomic behavior and
without environmental imbalances.3
According to Syed Nawab Haider Naqvi, Islamic economics, in
short, is a study of the economic behavior of Muslim representatives in
modern Muslim societies.4
The system is defined as an organization of various elements that
are interconnected with one another. These elements also affect each other,
and work together to achieve certain goals. With such an understanding,
then we can mention that the economic system is a composed organization
and parts that work together to achieve economic goals.5
Then what is the so-called Islamic economic system? Put simply we
can say, Islamic economic system is an economic system based on Islamic
teachings and values. The source of the whole value is certainly the
2
Muhammad Abdul Mannan, Islamic Economics, Theory and Practice, India: Idarah
Adabiyah,, 1980, hlm. 3
3
Mustafa Edwin Nasution dkk, Pengenalan Eksklusif Ekonomi Islam, Jakarta: kencana,
2006, hlm. 16.
4
Syed Nawab Haider Naqvi, Menggagas Ilmu Ekonomi Islam, terj. M. Saiful Anam dan
Muhammad Ufuqul Mubin, Yogyakarta: Pustaka Pelajar, 2009, hlm. 28.
5
Mustafa Edwin Nasution dkk, Pengenalan Eksklusif Ekonomi Islam, Jakarta: kencana,
2006, hlm. 2
2 JURNAL EKONOMI ISLAM
Qur'an, As-Sunnah, ijma and qiyas. The values of this Islamic economic
system are an integral part of the whole comprehensive Islamic teaching
and have been declared by Allah as perfect teaching (Surah al-Ma'idah
verse 3)
َّ ۡ يش ۡ َو َهب ٓ ۡأ ُ ِه َّل ۡ ِلغَي ِش
ِۡ ٌض
ُۡٱّللِۡ ۡ ِب ِهۦۡ ۡ َوۡٱل ُوٌ َخ ٌِقَ ۡتُ ۡ َوۡٱل َووقُورَۡة ُ ۡ َوۡٱل ُوت ََش ِدّ َي ۡت
ِ ُح ِ ّش َهتۡ ۡ َعلَي ُك ُن ۡٱل َويت َ ۡتُ ۡ َوۡٱلذَّ ُۡم ۡ َولَح ُن ۡٱل ِخ
َٰ
َٰ
ٌۗ
َ
َ
ْ
ُ
َ
َ
ۡب ۡ َوأىۡۡت َستَق ِس ُووۡا ۡبِۡٱۡلصل ِۡن ۡرَ ِل ُكن ۡفِسق ۡٱليَو َۡم
ِۡ ص
َّ َۡوٱلٌَّ ِطي َح ۡتُۡ َو َهب ٓۡأَ َك َل ۡٱل
ُ ٌُّۡو َهبۡربِ َح ۡ َعلىۡٱل
َ سبُ ُۡع ۡإِ ََّّل ۡ َهبۡرَ َّكيتُن
ۡۡوأَت َووتُ ۡ َعلَي ُكن ۡ ًِع َوتِي
َۡ ۡهي ۡدِيٌِ ُكن ۡفَ ََل ۡت َخشَوهُن
ِ ْس ۡٱلَّزِييَۡ ۡ َكفَ ُشوا
َ َِيئ
َ ۡوٱخشَو ِىۡ ۡٱل َيو َۡم ۡأَك َولتُ ۡ َل ُكن ۡدِيٌَ ُكن
َٰ
ُ
ّ
َ
َ
ُ
ُ
َّ ۡۡۡلث ٖنۡفَإ ِ َّى
ۡ ۡ٣ۡينٞ ۡس ِح
ٞ ٱّللَۡۡ َغف
َّ وس
ٖ ًِصتٍۡغَي َشۡ ُهتَ َجب
ِ َو َس
َ ٱۡلسل َۡنۡد ِٗيٌبۡفَ َو ِيۡٱضط َّۡشۡفِيۡ َهخ َو
ِ ۡضيتُ ۡلك ُن
ِِ ف
"Forbidden to you (eat) carcasses, blood, pork, (animal flesh) slaughtered
in the name of other than God, the strangled, the smitten, the fallen, the
gore, and tortured by the beasts, except those which you slaughtered, for
you) slaughtered for idols. And (to be forbidden) to draw fate with arrows,
(to draw fate with the arrow) is wickedness. On this day the unbelievers
have been desperate to (defeat) your religion; therefore fear them not and
fear Me. Today I have perfected your religion for you, and I have made
you a favor, and I have accepted Islam to be a religion for you. And
whosoever is obliged by hunger to sin, verily Allah is Oft-Forgiving, Most
Merciful " (Surah Al-Maidah Verse 3)
Because it is based on Divine values, the Islamic economic system
will of course be different from the capitalist economic system based on
the doctrine of capitalism, and also different from the socialist economic
system based on the doctrine of socialism. Indeed, in some ways, the
Islamic economic system is a compromise between the two systems, but in
many respects the Islamic economic system is completely different from
both systems. The Islamic economic system has the good qualities of
capitalism and socialism, but apart from its evil nature.6
There are several things that encourage the need to study the
economic characteristics of Islam:
a. Straightening out the misconception that the capitalist economy
(rewarding the principle of property rights) and the socialist
(rewarding equality and justice) is not against Islamic economic
methods.
b. Helping Muslim economists who have been engaged in
conventional economic theory in understanding Islamic economics.
c. Helping enthusiasts study fiqh muamalah in studying comparison
between Islamic economics with conventional economy.
While the source characteristic of Islamic Economics is Islam itself
which includes three basic principles. All three in a basic and jointly set
6
Mustafa Edwin Nasution dkk, Pengenalan Eksklusif Ekonomi Islam, Jakarta: kencana,
2006, hlm. 2
3 JURNAL EKONOMI ISLAM
economic theory in Islam, namely the principle of aqidah, morality and
legal principle (muamalah).7
Basically the Islamic economic system is different from the
capitalist and socialist economic systems; and in some ways is a
contradiction between the two and is between the two extremes. The
Islamic economic system has the virtues that exist in the capitalist and
socialist economic system, but is free from the weaknesses of both
systems. The relationship between individuals in the Islamic economic
system is sufficiently structured so that mutual assistance and cooperation
take precedence over the competition and their fellow enemies. To this
end, the Islamic economic system not only provides individuals with
economic and social convenience and even provides them with certain
moral and training education that makes them feel responsible for helping
peers in achieving their desires or at least not hindering them in his efforts
to live.8
Islam views the economic question not from a capitalist point of
view that gives freedom and ownership rights to individuals and promotes
individual effort. Neither from the communist point of view, who "wants
to abolish all individual rights and make them like state-controlled
economic slaves, but Islam justifies selfishness without letting it
undermine society." The choice of self-serving attitudes among
community members can be done through the procurement of morals and
laws.On the one hand the understanding of economic concepts among
societies is changed and improved through moral education and on the
other hand, certain legal steps are taken to ensure that the selfishness of the
capitalist class does not reach the stage that makes them greedy and
greedy, and for the poor, no jealousy, vengeance and loss of tolerance.The
most important part of those principles necessary for the economic
organization in society to achieve the stated purpose is the right of
individual ownership, which is necessary for k human progress is not only
constantly maintained and preserved but continuously supported and
strengthened.9
2. Bargaining Mechanism
Bargaining is a bargaining position of goods or services. Bargaining
should be done more than one person. So at least there are two people who
transact (seller and buyer). If only one person certainly can not. The most
7
Nurul Huda dkk, Ekonomi Makro Islam, Jakarta: Prenada Media Group, 2008, hlm.2
Afzalur Rahman, Doktrin Ekonomi Islam, terj. Soerojo dan Nastangin, Jilid Ī
Yogyakarta: Dana Bhakti Wakaf, 1995, hlm. 10
9
Afzalur Rahman, Doktrin Ekonomi Islam, terj. Soerojo dan Nastangin, Jilid Ī
Yogyakarta: Dana Bhakti Wakaf, 1995, hlm. 11
8
4 JURNAL EKONOMI ISLAM
common example of bargaining is in the market. In a sale and purchase,
which has a higher bargaining rights is the buyer. While the seller will
offset the buyer to happen a positive bargaining.
In the journal Peter C. Cramton Bargaining Mechanism is divided
into 5 parts.10
a. Formulation
b. Perfect bargaining mechanisms
c. Efficiency
d. The case of uniform symmetric exchange: An example
e. Conclusion
Formulation of two parties, buyers and sellers, who bargain on the
price of an object that can be produced by the seller at a cost of value b to
the buyer. Seller's fees and buyer's valuation b are also called price
reservations. Because they represent, each of the minimum and maximum
prices on which each party will agree to trade. Both sellers and buyers
have the right to suspend bargaining process. In particular, the value of
future discount objects in accordance with the positive discount rate ῤ
for sellers and buyers. Thus, a prize, if the bidder agrees the transaction at
the price x discount on time t, which is x-se-pt for sellers and to be be-σt-x
for buyers. If it fails to reach an agreement, either the prize value is zero.
Implied in this formulation is the assumption that future discount bidders
are at the same rate, so that at any time t the discounted payout by the
buyer equals the ticket income for the seller. Without this assumption, it is
possible for players to achieve unlimited results by having players with
lower discount rates lending a large arbitrary amount of money to other
players.
The perfect bargaining mechanisms of the weakest terms will
impose on the bargaining mechanism (T, x) in the form of a game is (1).
The individual rationality, that is, everyone wants to play the game and
(2). The incentive compensation, that is, the mechanism of induced
delivery of the truth. Furthermore, when bidders can not make or commit
commitments, one needs further restrictions of consecutive rationality, it
does not have to be common knowledge that induced mechanisms over
time are dominated by alternative mechanisms. Bargaining schemes that
satisfy incentive compatibility, individual rationality, and sequential
rationality are called the perfect bargaining mechanism.
Jurnal Peter C. Cramton,” Squential Bargaining Mechanism” dalam
ftp://cramton.umd.edu/papers1984-1989/85roth-sequential-bargaining-mechanisms.pdf di akses 27
April 2016
10
5 JURNAL EKONOMI ISLAM
Efficiency sets of perfect bargaining mechanisms are usually quite
large, meaning that there are many broad game forms with equilibrium
satisfying incentive compatibility, individual rationality, and sequential
rationality. To narrow this set, it is reasonable to assume additional
efficiency properties. There are three definitions of efficiency, described at
length by Holmstrom and Myerson (1983), are ex-post, interim, and
efficiency ex ante efficiency assumes that comparisons made before the
game knows their imformation, while efficiency assumes that players only
know their personal information , and ex post efficiency assumes that all
information is known.
The case of uniform symmetric exchange: An example to illustrate
the theories presented in the previous section will be useful for viewing
examples. Particularly consider cases of uniform symmetric exchange
where both sellers 'rights and buyers' rights are evenly distributed at (0,1).
and c(s,α) = (1 + α)s and d(b,α) =(1 + α)b – α which is strictly increased
when α = 1, and by theorem 3 we know that, for some α € (0,1) mecanism
p=pα ex the desired efficient ante is found by setting R (α) to zero, so U (s)
= V (b) = 0. Again it would be useful to consider two cases depending on
ῤ ≤ σ or ῤ > σ.
Conclusion Two important features of bargaining arrangement of
each information and time, bidders usually have complete information
about each other's freedom and therefore must communicate about some of
their personal information, to determine whether or not there is a gain on
the transaction. One means of communication for agents and signals of
their personal information through the willingness to suspend the deal.
Bidders anticipating large profits from a transaction will want to suspend
the deal and will propose what is interesting from other transactions is the
beginning of the process of accepting bargaining transactions. While
bidders expect a small profit will prefer to wait for a better offer from their
opponents.
C. CASE DESCRIPTION
Cases that we often encounter in this problem may often occur in
women, especially among mothers who will shop. For example mothers
who will shop in the new market bandung, when shopping it will take a
long time, when the mother entered a new market building then we will
find the mother 4-5 hours later out of the building. Because in addition to
looking for a model in want by the mother, the price is also a benchmark
the mother to get the product in want. Bargaining process can not be
avoided by the mother, before getting a minimum price of the price offered
6 JURNAL EKONOMI ISLAM
in the mother will continue to move the store until the price is considered
fit with the desired.
D. DISCUSSION
1. Ethics Bargaining In Islam
In trading activities, there are some processes that are commonly
performed by parties involved in such activities, such as bidding on
regular sales. Bidding (on goods that do not have a fixed price) is usually
related to price determination, because it is an unassailable reality that a
seller wants the goods sold to sell at a high price, while the buyer wants to
buy at a low price. For this, there is a bargaining process between the
seller and the buyer to set the price.
Islam gives a rule about bargaining ethics that does not cause The
existence of the aggrieved party in the Hadith Muslim History: From Ibn
'Umar, he said, the Prophet sallallaahu' alaihi wa sallam said:
“Let no one sell above the sale of his brother. Nor should a person
preach upon his brother's sister unless he has permission of it” (Hadith
History Muslim no. 1412)
From Ibn 'Umar, he said that the Prophet sallallaahu' alaihi wa sallam
said:
“Let not one of you bid on his brother's offer” (Hadith History
Bukhari)11
Bidding is the goods or services offered at a certain amount and price
level and under certain conditions. Islamic bidding also distinguishes it
from conventional offerings, that the goods or services offered must be
transparent and specified in the specifications, what is the condition of the
goods, what are the advantages and disadvantages of the goods. Do not let
our offer harm the requesting party. The Messenger of Allah in the bidding
always specifies about the specifications of his wares, to the extent that his
purchase price was mentioned and offered at what price the goods are
purchased and which will be obtained by it.
Offers in conventional buying and selling are inevitable processes.
This is due to two contradictory interests. The seller, of course, wants to be
able to sell his goods for a high price. While on the one hand, the buyer of
course want to buy goods at a low price.
In the above hadith, there is ethics to be considered by both parties
involved in the transaction. The prohibition of buying on someone else's
sales knows that the offer of someone else is not only shown to the buyer,
but also to the seller.
11
Hadist-hadist imam Muslim no. 2139
7 JURNAL EKONOMI ISLAM
For sellers, practices that violate the ethics of the offer may take the
form of offering merchandise at a lower price to a potential buyer
bargaining with another seller. The practice may also be in the form of
offering better quality goods at the same price to potential buyers who are
bargaining or during khiyar with other sellers.
The offer, of course, aims to redirect prospective buyers to buy their
merchandise and leave the seller beforehand. This way is prohibited
because it is very unethical when there are parties who seize prospective
buyers in an unethical way. For potential buyers, the practice of bidding
other people's offers that violate the offer ethics in this hadith may take the
form of:
a. The second buyer gives a higher bid price than the first bidder
who is bidding with the seller or on the sale and purchase that is
still in khiyar time.
b. The second buyer asks the seller who is in khiyar's time to cancel
the sale with the first buyer by promising to buy at a higher price.
c. In practice, it includes bidding against someone else's offer when
a new buyer declares a shortage of goods that the previous
prospective buyer is bidding on. Such a way is done with the
intent that the bidder does not buy the item and the second buyer
intends to buy it.
The prohibition in the traditions indicates that in the sale and
purchase transaction is not justified unhealthy competition between
prospective buyers. Therefore, it has received very serious attention from
the Holy Prophet. Buyers are only allowed to bid on goods that are not
offered by others. Although the buyer is very interested in the goods being
offered by other people.
This prohibition in the hadith gives guarantees to parties who may be
in a disadvantageous position, so that strong socio-economic parties do not
apply arbitrarily to people who are socially economically weak.
In another hadith, at the end of the hadith there is the ability to
bargain for goods that are not so purchased, if the first bidder has left the
location of the transaction or has given permission. That is, the
inadvertence is shown to a second prospective buyer, when making an
offer against an item being bargained by the first prospective buyer. The
prohibited form of bidding is when the second buyer advises that the seller
cancels the buying and selling that is in khiyar's time, with the promise he
will buy at a higher price.
8 JURNAL EKONOMI ISLAM
The bidding prohibition is only when both prospective buyers and
sellers are in the bidding process or in khiyar period. This prohibition can
anticipate the occurrence of quarrels or hostilities between fellow buyers.
Bidding against other people's bids can also happen to sellers. For
example, when a seller is bargaining with a prospective buyer A, then
another merchant offers A to the same item at a cheaper price, or the same
price for the same item for a better quality item. Disallowment is indicated
for prospective sellers if the goods that become the object of sale and
purchase are in the bidding process or in the khiyar period.
This prohibition can anticipate the occurrence of disputes or
hostilities between sellers sellers. That is what Islam maintains, so that the
transaction will not be a source of contention between the parties involved
in the transaction. Especially for the seller, hostility sesame seller will
affect the performance of each. Do not to think of the progress of his
business, the hostility will cause other harmful things.
This hadith is contained in a long series of traditions, the rule of
ethics of this offer is adjacent to the prohibition of proposing the proposal
of others, until the first suitor decides not to woo. The essence of the
prohibition is the same, that is, the latter should pay attention to the ethics
of fair competition. With the meaning of the latter party does not seize
with various excuses.
If there is a sale and purchase with this prohibited bidding process,
then there are differences in income on the law of sale and purchase,
namely:
a. According to Jumhur, the sale is legitimate but sinful.
b. According to Hanafiyah and Malikiyah in one of their narrations
and Ibn Hazm stated that the sale is not legitimate.
The occurrence of such disagreements may be caused by legitimate
or not the sale and purchase is usually seen from the complete or not the
terms of rukun jual beli. For fuqaha 'which states that the sale is legitimate
but sinful, then the focus is fulfilled the terms of the rukun. But for those
who say the law of buying and selling is not valid, because assume one of
the elements in the hadith is not perfect.12
2. Adab Bargaining In Islam
a. Buying intention (if not buying intention do not bid and cancel
price agreement) action to cancel the agreement is less civilized,
disappointing and can hurt the seller, whereas the already agreed
although fortunately so not much, because the seller is tired of
12
Al-Mushlih.Prof.DR.Abdullah dan Prof.DR.Shalah Ash-Shawi, Jual Beli Dan Hukumhukumnya,Jakarta, pustaka pelajar,2001. Hal 107
9 JURNAL EKONOMI ISLAM
negotiable, ngabisin time, financial loss even added loss of
resentment because the buyer acts only playfully and cheat the
deal.
b. When It's Deal / OK Must Buy, so the seller is not disappointed /
hurt
c. Do not bargain the goods that people are bargaining, Do not you
envy and envy each other and do not mention the badness of
others. Do not hate each other and do not hostile to each other and
do not bid each other higher on other offerings. Be the brothers of
God. A Muslim is another Muslim brother by not denying him, not
disappointing him, not lying to him and not degrading him. The
location of piety is here (the Prophet Saw points to his chest until it
is repeated three times). One deserves bad judgment when
demeaning his Muslim brother. A Muslim is forbidden to shed
blood, seize property, and tarnish the honor of another Muslim.
(Hadith History Muslim).
d. Sellers Do not over-praise their wares Buyers do not criticize
merchandise. Bidding against other people's bids can also happen
to sellers. When a seller is bargaining with a prospective buyer A,
then another merchant offers A to the same item at a cheaper price,
or a price equal to a better quality.
This prohibition can anticipate the occurrence of disputes or
hostilities between fellow sellers. That is what is maintained by Islam, so
that the transaction will occur the source of contention between the parties
involved in the transaction. Especially for the seller, hostile fellow sellers
will affect the performance of each. Let alone to think of the progress of
his business, hostilities will cause other harmful things.
E. CONCLUSION
Bargaining occurs in the sale and purchase transactions conducted by
two or more parties. So in the sale and purchase transactions there are several
ethics that must be fulfilled by each party who perform transactions, especially
in bargaining process (bargaining). The bargaining process in Islam is allowed
as long as it does not harm any of the transacting parties. If it is harmful to one
party, then it is deemed void of the transaction process, and it is clearly not
legitimate trading contract in doing so.
In the Islamic economic system all must be based on al-Quran and
as-Sunnah. All the rules in bermuamalah already described in the Koran and in
example by the Prophet Muhammad SAW. Included in the process of
10 JURNAL EKONOMI ISLAM
bargaining in the transaction, as long as it does not deviate from the rules that
exist then any form of bargaining is allowed.
11 JURNAL EKONOMI ISLAM
Reference
Al-Mushlih.Prof.DR.Abdullah dan Prof.DR.Shalah Ash-Shawi, Jual Beli Dan
Hukum-hukumnya,Jakarta, pustaka pelajar,2001
Huda, Nurul dkk, Ekonomi Makro Islam, Jakarta: Prenada Media Group, 2008,
Mannan, Muhammad Abdul, Islamic Economics, Theory and Practice, India:
Idarah Adabiyah,, 1980
Naqvi, Syed Nawab Haider, Menggagas Ilmu Ekonomi Islam, terj. M. Saiful
Anam dan Muhammad Ufuqul Mubin, Yogyakarta: Pustaka Pelajar, 2009
Nasution, Mustafa Edwin, dkk, Pengenalan Eksklusif Ekonomi Islam, Jakarta:
kencana, 2006
Rahman, Afzalur, Doktrin Ekonomi Islam, terj. Soerojo dan Nastangin, Jilid Ī
Yogyakarta: Dana Bhakti Wakaf, 1995
Jurnal
Peter C. Cramton,” Squential Bargaining Mechanism” dalam
ftp://cramton.umd.edu/papers1984-1989/85roth-sequential-bargainingmechanisms.pdf di akses 27 April 2016
12 JURNAL EKONOMI ISLAM
Bargaining Mechanism In Islamic Economy System
YUDISTIA TEGUH ALI FIKRI1
ABSTRAK
Bargaining is a bargaining position of goods or services. Bargaining should
be done more than one person. So at least there are two people who transact
(seller and buyer). If only one person certainly can not. The most common
example of bargaining is in the market. In a sale and purchase, which has a
higher bargaining rights is the buyer. While the seller will offset the buyer to
happen a positive bargaining. Bidding is the goods or services offered at a
certain amount and price level and under certain conditions. Islamic bidding
also distinguishes it from conventional offerings, that the goods or services
offered must be transparent and specified in the specifications, how the goods
are, what are the advantages and disadvantages of the goods. Do not let our
offer harm the requesting party. The Messenger of Allah in the bidding always
specifies about the specifications of his wares, to the extent that his purchase
price was mentioned and offered at what price the goods are purchased and
which will be obtained by it.
A. INTRODUCTION
In the market economy system is a very important component to
continue to run the wheels of the economy. Markets that bring together
business actors (sellers) with buyers because of the interests and needs of
each other (demand) then there is bargaining (bid). Where the demand and
supply that triggered the transaction.
With the market then there will be a bargaining transaction,
bargaining is a bargaining position of goods or services. Bargaining should
be done more than one person. So at least there are two people who
transact (seller and buyer). If only one person certainly can not. The most
common example of bargaining is in the market. In a sale and purchase,
which has a higher bargaining rights is the buyer. While the seller will
offset the buyer to happen a positive bargaining.
In Islam a religion other than syumuliah (perfect) also harakiyah
(dynamic). Called perfect because Islam is the perfect religion of previous
religions and shari'a regulate all aspects of life, both of aqidah and
muamalah. In the rule of muamalah, Islam regulates all forms of human
1
Komplek Bumi
yudistiateguh@ymail.com
Panyileukan
Blok
1 JURNAL EKONOMI ISLAM
B1
No
2,
Bandung,
085721033303,
behavior in dealing with each other to meet the needs of his life in the
world. This includes the Islamic principles governing the market and its
mechanism.
Therefore, in the economic system of Islam in practice must follow
the rules that have been made based on the Qur'an and as-Sunnah. So I
will try to study, about the bargaining mechanism in the Islamic economic
system.
B. THEORETICAL STUDY
1. Islamic Economic System
According to Muhammad Abdul Manan Islamic economics is a
social science which studies the economics problems of a people imbued
with the values of Islam.2 Thus, according to Manan Islamic economics is
a social science studying the economic issues of society inspired by
Islamic values.
According to M. Umer Chapra Islamic economics was defined as
the branch of the knowledge that it is possible to develop the
macroeconomic and ecological imbalances. Thus, According to Chapra
Islamic economics is a knowledge that helps the realization of human
happiness through the allocation and distribution of limited resources that
are in the corridor that refers to the teachings of Islam without providing
individual freedom or without sustainable macroeconomic behavior and
without environmental imbalances.3
According to Syed Nawab Haider Naqvi, Islamic economics, in
short, is a study of the economic behavior of Muslim representatives in
modern Muslim societies.4
The system is defined as an organization of various elements that
are interconnected with one another. These elements also affect each other,
and work together to achieve certain goals. With such an understanding,
then we can mention that the economic system is a composed organization
and parts that work together to achieve economic goals.5
Then what is the so-called Islamic economic system? Put simply we
can say, Islamic economic system is an economic system based on Islamic
teachings and values. The source of the whole value is certainly the
2
Muhammad Abdul Mannan, Islamic Economics, Theory and Practice, India: Idarah
Adabiyah,, 1980, hlm. 3
3
Mustafa Edwin Nasution dkk, Pengenalan Eksklusif Ekonomi Islam, Jakarta: kencana,
2006, hlm. 16.
4
Syed Nawab Haider Naqvi, Menggagas Ilmu Ekonomi Islam, terj. M. Saiful Anam dan
Muhammad Ufuqul Mubin, Yogyakarta: Pustaka Pelajar, 2009, hlm. 28.
5
Mustafa Edwin Nasution dkk, Pengenalan Eksklusif Ekonomi Islam, Jakarta: kencana,
2006, hlm. 2
2 JURNAL EKONOMI ISLAM
Qur'an, As-Sunnah, ijma and qiyas. The values of this Islamic economic
system are an integral part of the whole comprehensive Islamic teaching
and have been declared by Allah as perfect teaching (Surah al-Ma'idah
verse 3)
َّ ۡ يش ۡ َو َهب ٓ ۡأ ُ ِه َّل ۡ ِلغَي ِش
ِۡ ٌض
ُۡٱّللِۡ ۡ ِب ِهۦۡ ۡ َوۡٱل ُوٌ َخ ٌِقَ ۡتُ ۡ َوۡٱل َووقُورَۡة ُ ۡ َوۡٱل ُوت ََش ِدّ َي ۡت
ِ ُح ِ ّش َهتۡ ۡ َعلَي ُك ُن ۡٱل َويت َ ۡتُ ۡ َوۡٱلذَّ ُۡم ۡ َولَح ُن ۡٱل ِخ
َٰ
َٰ
ٌۗ
َ
َ
ْ
ُ
َ
َ
ۡب ۡ َوأىۡۡت َستَق ِس ُووۡا ۡبِۡٱۡلصل ِۡن ۡرَ ِل ُكن ۡفِسق ۡٱليَو َۡم
ِۡ ص
َّ َۡوٱلٌَّ ِطي َح ۡتُۡ َو َهب ٓۡأَ َك َل ۡٱل
ُ ٌُّۡو َهبۡربِ َح ۡ َعلىۡٱل
َ سبُ ُۡع ۡإِ ََّّل ۡ َهبۡرَ َّكيتُن
ۡۡوأَت َووتُ ۡ َعلَي ُكن ۡ ًِع َوتِي
َۡ ۡهي ۡدِيٌِ ُكن ۡفَ ََل ۡت َخشَوهُن
ِ ْس ۡٱلَّزِييَۡ ۡ َكفَ ُشوا
َ َِيئ
َ ۡوٱخشَو ِىۡ ۡٱل َيو َۡم ۡأَك َولتُ ۡ َل ُكن ۡدِيٌَ ُكن
َٰ
ُ
ّ
َ
َ
ُ
ُ
َّ ۡۡۡلث ٖنۡفَإ ِ َّى
ۡ ۡ٣ۡينٞ ۡس ِح
ٞ ٱّللَۡۡ َغف
َّ وس
ٖ ًِصتٍۡغَي َشۡ ُهتَ َجب
ِ َو َس
َ ٱۡلسل َۡنۡد ِٗيٌبۡفَ َو ِيۡٱضط َّۡشۡفِيۡ َهخ َو
ِ ۡضيتُ ۡلك ُن
ِِ ف
"Forbidden to you (eat) carcasses, blood, pork, (animal flesh) slaughtered
in the name of other than God, the strangled, the smitten, the fallen, the
gore, and tortured by the beasts, except those which you slaughtered, for
you) slaughtered for idols. And (to be forbidden) to draw fate with arrows,
(to draw fate with the arrow) is wickedness. On this day the unbelievers
have been desperate to (defeat) your religion; therefore fear them not and
fear Me. Today I have perfected your religion for you, and I have made
you a favor, and I have accepted Islam to be a religion for you. And
whosoever is obliged by hunger to sin, verily Allah is Oft-Forgiving, Most
Merciful " (Surah Al-Maidah Verse 3)
Because it is based on Divine values, the Islamic economic system
will of course be different from the capitalist economic system based on
the doctrine of capitalism, and also different from the socialist economic
system based on the doctrine of socialism. Indeed, in some ways, the
Islamic economic system is a compromise between the two systems, but in
many respects the Islamic economic system is completely different from
both systems. The Islamic economic system has the good qualities of
capitalism and socialism, but apart from its evil nature.6
There are several things that encourage the need to study the
economic characteristics of Islam:
a. Straightening out the misconception that the capitalist economy
(rewarding the principle of property rights) and the socialist
(rewarding equality and justice) is not against Islamic economic
methods.
b. Helping Muslim economists who have been engaged in
conventional economic theory in understanding Islamic economics.
c. Helping enthusiasts study fiqh muamalah in studying comparison
between Islamic economics with conventional economy.
While the source characteristic of Islamic Economics is Islam itself
which includes three basic principles. All three in a basic and jointly set
6
Mustafa Edwin Nasution dkk, Pengenalan Eksklusif Ekonomi Islam, Jakarta: kencana,
2006, hlm. 2
3 JURNAL EKONOMI ISLAM
economic theory in Islam, namely the principle of aqidah, morality and
legal principle (muamalah).7
Basically the Islamic economic system is different from the
capitalist and socialist economic systems; and in some ways is a
contradiction between the two and is between the two extremes. The
Islamic economic system has the virtues that exist in the capitalist and
socialist economic system, but is free from the weaknesses of both
systems. The relationship between individuals in the Islamic economic
system is sufficiently structured so that mutual assistance and cooperation
take precedence over the competition and their fellow enemies. To this
end, the Islamic economic system not only provides individuals with
economic and social convenience and even provides them with certain
moral and training education that makes them feel responsible for helping
peers in achieving their desires or at least not hindering them in his efforts
to live.8
Islam views the economic question not from a capitalist point of
view that gives freedom and ownership rights to individuals and promotes
individual effort. Neither from the communist point of view, who "wants
to abolish all individual rights and make them like state-controlled
economic slaves, but Islam justifies selfishness without letting it
undermine society." The choice of self-serving attitudes among
community members can be done through the procurement of morals and
laws.On the one hand the understanding of economic concepts among
societies is changed and improved through moral education and on the
other hand, certain legal steps are taken to ensure that the selfishness of the
capitalist class does not reach the stage that makes them greedy and
greedy, and for the poor, no jealousy, vengeance and loss of tolerance.The
most important part of those principles necessary for the economic
organization in society to achieve the stated purpose is the right of
individual ownership, which is necessary for k human progress is not only
constantly maintained and preserved but continuously supported and
strengthened.9
2. Bargaining Mechanism
Bargaining is a bargaining position of goods or services. Bargaining
should be done more than one person. So at least there are two people who
transact (seller and buyer). If only one person certainly can not. The most
7
Nurul Huda dkk, Ekonomi Makro Islam, Jakarta: Prenada Media Group, 2008, hlm.2
Afzalur Rahman, Doktrin Ekonomi Islam, terj. Soerojo dan Nastangin, Jilid Ī
Yogyakarta: Dana Bhakti Wakaf, 1995, hlm. 10
9
Afzalur Rahman, Doktrin Ekonomi Islam, terj. Soerojo dan Nastangin, Jilid Ī
Yogyakarta: Dana Bhakti Wakaf, 1995, hlm. 11
8
4 JURNAL EKONOMI ISLAM
common example of bargaining is in the market. In a sale and purchase,
which has a higher bargaining rights is the buyer. While the seller will
offset the buyer to happen a positive bargaining.
In the journal Peter C. Cramton Bargaining Mechanism is divided
into 5 parts.10
a. Formulation
b. Perfect bargaining mechanisms
c. Efficiency
d. The case of uniform symmetric exchange: An example
e. Conclusion
Formulation of two parties, buyers and sellers, who bargain on the
price of an object that can be produced by the seller at a cost of value b to
the buyer. Seller's fees and buyer's valuation b are also called price
reservations. Because they represent, each of the minimum and maximum
prices on which each party will agree to trade. Both sellers and buyers
have the right to suspend bargaining process. In particular, the value of
future discount objects in accordance with the positive discount rate ῤ
for sellers and buyers. Thus, a prize, if the bidder agrees the transaction at
the price x discount on time t, which is x-se-pt for sellers and to be be-σt-x
for buyers. If it fails to reach an agreement, either the prize value is zero.
Implied in this formulation is the assumption that future discount bidders
are at the same rate, so that at any time t the discounted payout by the
buyer equals the ticket income for the seller. Without this assumption, it is
possible for players to achieve unlimited results by having players with
lower discount rates lending a large arbitrary amount of money to other
players.
The perfect bargaining mechanisms of the weakest terms will
impose on the bargaining mechanism (T, x) in the form of a game is (1).
The individual rationality, that is, everyone wants to play the game and
(2). The incentive compensation, that is, the mechanism of induced
delivery of the truth. Furthermore, when bidders can not make or commit
commitments, one needs further restrictions of consecutive rationality, it
does not have to be common knowledge that induced mechanisms over
time are dominated by alternative mechanisms. Bargaining schemes that
satisfy incentive compatibility, individual rationality, and sequential
rationality are called the perfect bargaining mechanism.
Jurnal Peter C. Cramton,” Squential Bargaining Mechanism” dalam
ftp://cramton.umd.edu/papers1984-1989/85roth-sequential-bargaining-mechanisms.pdf di akses 27
April 2016
10
5 JURNAL EKONOMI ISLAM
Efficiency sets of perfect bargaining mechanisms are usually quite
large, meaning that there are many broad game forms with equilibrium
satisfying incentive compatibility, individual rationality, and sequential
rationality. To narrow this set, it is reasonable to assume additional
efficiency properties. There are three definitions of efficiency, described at
length by Holmstrom and Myerson (1983), are ex-post, interim, and
efficiency ex ante efficiency assumes that comparisons made before the
game knows their imformation, while efficiency assumes that players only
know their personal information , and ex post efficiency assumes that all
information is known.
The case of uniform symmetric exchange: An example to illustrate
the theories presented in the previous section will be useful for viewing
examples. Particularly consider cases of uniform symmetric exchange
where both sellers 'rights and buyers' rights are evenly distributed at (0,1).
and c(s,α) = (1 + α)s and d(b,α) =(1 + α)b – α which is strictly increased
when α = 1, and by theorem 3 we know that, for some α € (0,1) mecanism
p=pα ex the desired efficient ante is found by setting R (α) to zero, so U (s)
= V (b) = 0. Again it would be useful to consider two cases depending on
ῤ ≤ σ or ῤ > σ.
Conclusion Two important features of bargaining arrangement of
each information and time, bidders usually have complete information
about each other's freedom and therefore must communicate about some of
their personal information, to determine whether or not there is a gain on
the transaction. One means of communication for agents and signals of
their personal information through the willingness to suspend the deal.
Bidders anticipating large profits from a transaction will want to suspend
the deal and will propose what is interesting from other transactions is the
beginning of the process of accepting bargaining transactions. While
bidders expect a small profit will prefer to wait for a better offer from their
opponents.
C. CASE DESCRIPTION
Cases that we often encounter in this problem may often occur in
women, especially among mothers who will shop. For example mothers
who will shop in the new market bandung, when shopping it will take a
long time, when the mother entered a new market building then we will
find the mother 4-5 hours later out of the building. Because in addition to
looking for a model in want by the mother, the price is also a benchmark
the mother to get the product in want. Bargaining process can not be
avoided by the mother, before getting a minimum price of the price offered
6 JURNAL EKONOMI ISLAM
in the mother will continue to move the store until the price is considered
fit with the desired.
D. DISCUSSION
1. Ethics Bargaining In Islam
In trading activities, there are some processes that are commonly
performed by parties involved in such activities, such as bidding on
regular sales. Bidding (on goods that do not have a fixed price) is usually
related to price determination, because it is an unassailable reality that a
seller wants the goods sold to sell at a high price, while the buyer wants to
buy at a low price. For this, there is a bargaining process between the
seller and the buyer to set the price.
Islam gives a rule about bargaining ethics that does not cause The
existence of the aggrieved party in the Hadith Muslim History: From Ibn
'Umar, he said, the Prophet sallallaahu' alaihi wa sallam said:
“Let no one sell above the sale of his brother. Nor should a person
preach upon his brother's sister unless he has permission of it” (Hadith
History Muslim no. 1412)
From Ibn 'Umar, he said that the Prophet sallallaahu' alaihi wa sallam
said:
“Let not one of you bid on his brother's offer” (Hadith History
Bukhari)11
Bidding is the goods or services offered at a certain amount and price
level and under certain conditions. Islamic bidding also distinguishes it
from conventional offerings, that the goods or services offered must be
transparent and specified in the specifications, what is the condition of the
goods, what are the advantages and disadvantages of the goods. Do not let
our offer harm the requesting party. The Messenger of Allah in the bidding
always specifies about the specifications of his wares, to the extent that his
purchase price was mentioned and offered at what price the goods are
purchased and which will be obtained by it.
Offers in conventional buying and selling are inevitable processes.
This is due to two contradictory interests. The seller, of course, wants to be
able to sell his goods for a high price. While on the one hand, the buyer of
course want to buy goods at a low price.
In the above hadith, there is ethics to be considered by both parties
involved in the transaction. The prohibition of buying on someone else's
sales knows that the offer of someone else is not only shown to the buyer,
but also to the seller.
11
Hadist-hadist imam Muslim no. 2139
7 JURNAL EKONOMI ISLAM
For sellers, practices that violate the ethics of the offer may take the
form of offering merchandise at a lower price to a potential buyer
bargaining with another seller. The practice may also be in the form of
offering better quality goods at the same price to potential buyers who are
bargaining or during khiyar with other sellers.
The offer, of course, aims to redirect prospective buyers to buy their
merchandise and leave the seller beforehand. This way is prohibited
because it is very unethical when there are parties who seize prospective
buyers in an unethical way. For potential buyers, the practice of bidding
other people's offers that violate the offer ethics in this hadith may take the
form of:
a. The second buyer gives a higher bid price than the first bidder
who is bidding with the seller or on the sale and purchase that is
still in khiyar time.
b. The second buyer asks the seller who is in khiyar's time to cancel
the sale with the first buyer by promising to buy at a higher price.
c. In practice, it includes bidding against someone else's offer when
a new buyer declares a shortage of goods that the previous
prospective buyer is bidding on. Such a way is done with the
intent that the bidder does not buy the item and the second buyer
intends to buy it.
The prohibition in the traditions indicates that in the sale and
purchase transaction is not justified unhealthy competition between
prospective buyers. Therefore, it has received very serious attention from
the Holy Prophet. Buyers are only allowed to bid on goods that are not
offered by others. Although the buyer is very interested in the goods being
offered by other people.
This prohibition in the hadith gives guarantees to parties who may be
in a disadvantageous position, so that strong socio-economic parties do not
apply arbitrarily to people who are socially economically weak.
In another hadith, at the end of the hadith there is the ability to
bargain for goods that are not so purchased, if the first bidder has left the
location of the transaction or has given permission. That is, the
inadvertence is shown to a second prospective buyer, when making an
offer against an item being bargained by the first prospective buyer. The
prohibited form of bidding is when the second buyer advises that the seller
cancels the buying and selling that is in khiyar's time, with the promise he
will buy at a higher price.
8 JURNAL EKONOMI ISLAM
The bidding prohibition is only when both prospective buyers and
sellers are in the bidding process or in khiyar period. This prohibition can
anticipate the occurrence of quarrels or hostilities between fellow buyers.
Bidding against other people's bids can also happen to sellers. For
example, when a seller is bargaining with a prospective buyer A, then
another merchant offers A to the same item at a cheaper price, or the same
price for the same item for a better quality item. Disallowment is indicated
for prospective sellers if the goods that become the object of sale and
purchase are in the bidding process or in the khiyar period.
This prohibition can anticipate the occurrence of disputes or
hostilities between sellers sellers. That is what Islam maintains, so that the
transaction will not be a source of contention between the parties involved
in the transaction. Especially for the seller, hostility sesame seller will
affect the performance of each. Do not to think of the progress of his
business, the hostility will cause other harmful things.
This hadith is contained in a long series of traditions, the rule of
ethics of this offer is adjacent to the prohibition of proposing the proposal
of others, until the first suitor decides not to woo. The essence of the
prohibition is the same, that is, the latter should pay attention to the ethics
of fair competition. With the meaning of the latter party does not seize
with various excuses.
If there is a sale and purchase with this prohibited bidding process,
then there are differences in income on the law of sale and purchase,
namely:
a. According to Jumhur, the sale is legitimate but sinful.
b. According to Hanafiyah and Malikiyah in one of their narrations
and Ibn Hazm stated that the sale is not legitimate.
The occurrence of such disagreements may be caused by legitimate
or not the sale and purchase is usually seen from the complete or not the
terms of rukun jual beli. For fuqaha 'which states that the sale is legitimate
but sinful, then the focus is fulfilled the terms of the rukun. But for those
who say the law of buying and selling is not valid, because assume one of
the elements in the hadith is not perfect.12
2. Adab Bargaining In Islam
a. Buying intention (if not buying intention do not bid and cancel
price agreement) action to cancel the agreement is less civilized,
disappointing and can hurt the seller, whereas the already agreed
although fortunately so not much, because the seller is tired of
12
Al-Mushlih.Prof.DR.Abdullah dan Prof.DR.Shalah Ash-Shawi, Jual Beli Dan Hukumhukumnya,Jakarta, pustaka pelajar,2001. Hal 107
9 JURNAL EKONOMI ISLAM
negotiable, ngabisin time, financial loss even added loss of
resentment because the buyer acts only playfully and cheat the
deal.
b. When It's Deal / OK Must Buy, so the seller is not disappointed /
hurt
c. Do not bargain the goods that people are bargaining, Do not you
envy and envy each other and do not mention the badness of
others. Do not hate each other and do not hostile to each other and
do not bid each other higher on other offerings. Be the brothers of
God. A Muslim is another Muslim brother by not denying him, not
disappointing him, not lying to him and not degrading him. The
location of piety is here (the Prophet Saw points to his chest until it
is repeated three times). One deserves bad judgment when
demeaning his Muslim brother. A Muslim is forbidden to shed
blood, seize property, and tarnish the honor of another Muslim.
(Hadith History Muslim).
d. Sellers Do not over-praise their wares Buyers do not criticize
merchandise. Bidding against other people's bids can also happen
to sellers. When a seller is bargaining with a prospective buyer A,
then another merchant offers A to the same item at a cheaper price,
or a price equal to a better quality.
This prohibition can anticipate the occurrence of disputes or
hostilities between fellow sellers. That is what is maintained by Islam, so
that the transaction will occur the source of contention between the parties
involved in the transaction. Especially for the seller, hostile fellow sellers
will affect the performance of each. Let alone to think of the progress of
his business, hostilities will cause other harmful things.
E. CONCLUSION
Bargaining occurs in the sale and purchase transactions conducted by
two or more parties. So in the sale and purchase transactions there are several
ethics that must be fulfilled by each party who perform transactions, especially
in bargaining process (bargaining). The bargaining process in Islam is allowed
as long as it does not harm any of the transacting parties. If it is harmful to one
party, then it is deemed void of the transaction process, and it is clearly not
legitimate trading contract in doing so.
In the Islamic economic system all must be based on al-Quran and
as-Sunnah. All the rules in bermuamalah already described in the Koran and in
example by the Prophet Muhammad SAW. Included in the process of
10 JURNAL EKONOMI ISLAM
bargaining in the transaction, as long as it does not deviate from the rules that
exist then any form of bargaining is allowed.
11 JURNAL EKONOMI ISLAM
Reference
Al-Mushlih.Prof.DR.Abdullah dan Prof.DR.Shalah Ash-Shawi, Jual Beli Dan
Hukum-hukumnya,Jakarta, pustaka pelajar,2001
Huda, Nurul dkk, Ekonomi Makro Islam, Jakarta: Prenada Media Group, 2008,
Mannan, Muhammad Abdul, Islamic Economics, Theory and Practice, India:
Idarah Adabiyah,, 1980
Naqvi, Syed Nawab Haider, Menggagas Ilmu Ekonomi Islam, terj. M. Saiful
Anam dan Muhammad Ufuqul Mubin, Yogyakarta: Pustaka Pelajar, 2009
Nasution, Mustafa Edwin, dkk, Pengenalan Eksklusif Ekonomi Islam, Jakarta:
kencana, 2006
Rahman, Afzalur, Doktrin Ekonomi Islam, terj. Soerojo dan Nastangin, Jilid Ī
Yogyakarta: Dana Bhakti Wakaf, 1995
Jurnal
Peter C. Cramton,” Squential Bargaining Mechanism” dalam
ftp://cramton.umd.edu/papers1984-1989/85roth-sequential-bargainingmechanisms.pdf di akses 27 April 2016
12 JURNAL EKONOMI ISLAM