CHAPTER I INTRODUCTION The meaning of distribution in Islamic economics is very wide, which includes the ownership arrangements of production

elements and sources of wealth. Where Islam allow common ownership and possession of a special, and put each of the rules for obtaining and using them, and rules - rules for inheritance, grants and wills. As Islam also has a political economy in distibusi income, both among the elements - the elements of production and between individual communities and groups - group, in addition to the return distribution of the social security system are presented in the teachings of Islam. Due attention to the dangers of wealth distribution are not on the distribution of rights and fraud in the course of this true, then the priority themes of Islam with great concern the distribution of which appears in some of the phenomena, which are most important are as follows: ! The number of Al "uran and #adith te$ts %abawi which includes the theme to e$plain the distribution management system, call for commitment and his ways are best and warn of deviations from the correct system. &! Islamic 'hari(a not only establishes the principle - the general principles for the distribution and return distribution, but also elaborates a clear and straightforward way of distributing wealth and resources. )! The number and distribution *omperhensifnya system and upheld in the way of Islam, either by way a must +mandatory! and volunteering +sunnah!.

CHAPTER II DISCUSSION 2.1 Definition of According to the ,--I distribution the word .distribution/ means +distribution, transmission! to some person or some place. While the distribution of the economic meaning of Islam is very broad, which includes the setting of ownership, production elements and sources of wealth. Allah says in Al- "ur0an:

..........

1eaning: 2Are those who divide the mercy of your 3ord4 We have established between them their livelihood in the life of the world, and we have lifted up their above others some of degree..../ Islam 5ustifies one has more wealth than the other all such property was ac6uired and who has been concerned has fulfilled its obligations to the public welfare, whether in the form of charity and other virtues such as charity and alms infa6. 2.2 Distribution of Various Kinds of Is a! A. Do!esti" In"o!e Distribution Distribution of household income can be highly conte$t-related terminology shada6oh. 'hada6oh sense here does not mean charity in the conte$t of understanding Indonesian terminology. -ecause shada6oh terminology in the conte$t of the "ur(an can be understood in two aspects, such as: The First: Instruments shadaqoh wajibah (compulsory and special subject for Muslims) are: .%afa6ah : An unconditional obligation to provide all the needs of the people nearby.

&.7a*at : The obligation of a 1uslim to set aside part of his possessions, to be distributed to specific groups +eight asnaf!.

).8dhiyah

: 'acrifice cattle at the time of day tasyri* Idhul Adha celebration.

9.Inheritance : The distribution of asset ownership to those who left after death. :.1usaadah <.=iwar >.Diyafah The Second are: . Infa6 &. A6i6ah ). @ndowments : ;rovide assistance to others of the unfortunate. : Assistance relating to the affairs of neighbors. : Activities providing entertainment for guests . : shodaqoh nafilah Instruments (sunna and the special subject for Muslims) : Alms are to be given to other parties if the financial condition of the 1uslim households were on nisab. : ?ut a goat for a daughter and two goats for a boy of the newborn. : ;roviding assistance to the sta*e to the public welfare.

The Third: The instrument had term / hudud (punishment) .@$piation &. Dam A diyat : ?opies of the sins committed by a 1uslim. : ransom for not doing a service re6uirement in the implementation.

). %udBur : the act of sacrifice to spend on some property he had to get the pleasure of Allah 'WT, the successful achievement of that which ma*es his wish. In contrast to any economic doctrine, the teachings of Islam in the distribution of household income recogniBe that strict priorities. @ven related to the obligation of Ba*at, the Islamic teachings provide a number of re6uirements +special characteristics! on the assets re6uired to Ba*at. Cf ownership of assets, the first to be distributed +issued! of the total asset is the family(s needs, and dahuli*an pay the debt. Then from the rest of the e$isting assets, which should be prioritiBed is the distribution of Ba*at through the instrument. -ut it must be seen first character of the remaining assets, there are three, such as:
1. Whether the asset is above nisab.

&. ;erfective Cwnership.

3. was even one year of ownership .

&. Income Distribution In ?ountry In the management of available resources, the government +the 'tate! should be able to properly distribute the land use A land and industry. Islamic teachings give authority to the government in determining land use policy for the 'tate and public interests +rights #ima!,

the distribution of land +i6ta rights! to the private sector, ta$ation, subsidies, and privileges of other non-monetary legally returned to the 'hari(ah rules. All these features should be directed to fulfill the public interest and poverty e$emption. In Islamic countries, fiscal policy is one of the devices to achieve the ob5ectives described Islamic Imam al-DhaBali, including increasing welfare while *eeping faith, life, intellect, wealth and property. At the time of prophethood and caliphate after that, the 1uslims are 6uite e$perienced in implementing some of the instruments as fiscal policy, which was held at -aitul 1aal institutions +national treasury!. In Islam we *now the concept of Ba*at, infa6, sada6ah, wa6f etc. +7I'WA!. 7a*at is an obligation to issue a partial income or wealth of someone who has 6ualified for the Islamic sharia is given to the various elements of society that have been established in the Islamic sharia. While Infa6, sada6ah, Wa6f is spending a (voluntary( is also highly recommended in Islam. Thus 7I'WA the elements contained in the fiscal policy. There are elements that are mandatory, such as charity, and some are voluntary as sada6ah, and wa6af infa6. Division in the activities of (compulsory( and (voluntary( is typical in the Islamic economic system, which distinguishes it from the mar*et economy system. In a mar*et economy there is no (voluntary sector(