THE FORMULATION OF MINIMUM WAGE (MW) IN THE LIGHT OF MAQASHID AL-SHARIA: INDONESIAN CASE

Yulizar D Sanrego

Abstract


Minimum Wage (MW) is a policy set by the government as a basis reference at labor market for every company to pay their workers wages. Since workers always have a low bargaining position when dealing with employers in the determination of their wage rates, therefore the MW could becomes the safety net for workers to have "decent living" when he began to enter the world of work. In the case of Indonesia, the formulation of WM is referring to the parameters of Decent Living Needs (DLN) according to the Ministry of Manpower Decree No. 13, the year 2012. There are at least seven components in order to formulate MW within the DLN Framework, namely: (1) food and beverages, (2) clothing/apparel (3) housing, (4) education, (5) health, (6) transportation and (7) recreation and savings. Meanwhile, in Islam, every transaction made must be ensured preserve and achieve maqashid al sharia (sharia objectives): (1) religion/faith, (2) life, (3) intellect, (4) posterity, and (5) property. Using content analysis, the paper indicates that the regulation above is relevant to the conditions and objectives of sharia-based wage system (maqashid sharia). The Decent Living Needs (DLN)-based minimum wage setting which operated in the 60 components meet the basic needs components of the workers for their daily life which includes the needs of education, health, recreation, and saving. Hence, another challenge in relation to the DLN is how to ensure that the purchasing power of labor for their shelter within the existing MW formulation. What kind of shelter that considered as al dharuriyah within the existing MW setting. Therefore, there is a call for synergy between the government and the housing industry that can offer shelter in accordance with the purchasing power of labor with the existing level of MW and feasible within the framework of DLN so that might be considered as social policy elements.
===========================================
Formulasi Upah Minimum dalam Perspektif Maqashid Syariah di Indonesia_______________________________________________
Upah Minimum (UM) merupakan kebijakan yang ditetapkan pemerintah sebagai dasar acuan di pasar tenaga kerja bagi setiap perusahaan. Pekerja dihadapkan pada posisi tawar yang rendah ketika berhadapan dengan pengusaha dalam penentuan tingkat upah mereka, oleh karena itu UM bisa menjadi jaring pengaman bagi pekerja untuk memiliki "kehidupan yang layak" ketika ia mulai memasuki dunia kerja. Dalam kasus Indonesia, perumusan UM mengacu pada parameter Kebutuhan Hidup Layak sesuai dengan Keputusan Menteri Tenaga Kerja Nomor 13, tahun 2012. Setidaknya, ada tujuh komponen perumusan MW dalam Kebutuhan Hidup Layak, yaitu: (1) makanan dan minuman, (2) pakaian / pakaian (3) perumahan, (4) pendidikan, (5) kesehatan, (6) transportasi dan (7) rekreasi dan tabungan. Sementara itu, dalam Islam setiap transaksi yang dilakukan harus dipastikan melestarikan dan mencapai maqashid al syariah (tujuan syariah): (1) agama / iman, (2) hidup, (3) kecerdasan, (4) anak cucu, dan (5) properti. Hasil analisa menunjukkan bahwa Keputusan Menteri Tenaga Kerja Nomor 13, tahun 2012 relevan dengan kondisi dan tujuan dari sistem upah berbasis syariah (maqashid syariah). Kebutuhan Hidup Layak berbasis penetapan upah minimum yang beroperasi di 60 komponen, memenuhi kebutuhan komponen dasar para pekerja untuk kehidupan mereka sehari-hari. Kebetuhan tersebut meliputi kebutuhan pendidikan, kesehatan, rekreasi dan tabungan. Tantangan yang harus dihadapi ialah bagaimana memastikan bahwa daya beli tenaga kerja dan jaminan tempat tinggal mereka dalam perumusan UM. Apa jenis hunian yang dianggap sebagai al dharuriyah dalam pengaturan UM yang ada. Oleh karena itu, diperlukan sinergisitas antara pemerintah dan industri perumahan dalam menawarkan perumahan sesuai dengan daya beli tenaga kerja dengan tingkat upah minimum sebagai elemen kebijakan sosial.

Keywords


Minimum Wage Setting; Decent Living Needs; Maqashid Sharia

Full Text:

PDF

References


Al-Bukhari. (1422 H). Shahih Al-Bukhari, Dar Thouq Al-Najah

Al-Qaradawi, Y. (1997). Norma dan Etika Ekonomi Islam, translated by Zainal Arifin and Dahlia Husain, eds, M. Solikhin, Jakarta: Gema Insani Press.

_____________. (n.d). Dar al-Qiyam wa al-ADLNaq fi al-Iqtishad al-Islami. Mesir: Maktabah Wahbah.

Al-Zuhaily, W. (1989). Al-Fiqh Al-Islami wa Adillatuhu. Damaskus: Dar Al-Fikr.

Afzalurrahman, (1997). Muhammad Sebagai Seorang Pedagang, translated by Dewi Nurjulianti et.al., Jakarta: Yayasan Swarna Bhumi.

__________________, Doktrin Ekonomi Islam, translated by Nastangin and Suroyo, Yogyakarta: Dana Bhakti Wakaf.

Chapra, M. U. (2000a). The Future of Economics: An Islamic Perspective. Leicester: The Islamic Foundation.

Hammad. N. (2008). Mu’jam Al-Mushtholahat Al-Maliyah wa Al-Iqtishadiyyah fi Lughah Al-Fuqaha. Damaskus: Dar Al-Qalam.

Ibrahim, A., & Kamri, N. A. (2013, 27-28 November). Measuring the Islamic Work Ethics: An Alternative Approach. Paper presented at the International Convention on Islamic Management, Kuala Lumpur, Malaysia.

Kamri, N. A., Ramlan, S. F., & Ibrahim, A. (2014). Qur'anic Work Ethics. Journal of Usuluddin, 40(July-December), 135-172.

International Labour Organization (ILO), Minimum Wage Fixing Convention, 1970 (No. 131).

Muhadjir, N. (2000). Research Qualitative Methodology. Yogyakarta: Rake Sarasin.

Rosly, S. A. (2005). Critical Issues on Islamic Banking and Financial Markets. Author House

Sabiq, Sayyid. (2009). Fiqh Al-Sunnah. Mesir: Dar Al-Fath Li Al-I’lam Al-‘Arabi.

The Ministry of Manpower Decree No. 13, year 2012




DOI: http://dx.doi.org/10.22373/share.v6i2.1531

Copyright (c) 2017 SHARE Jurnal Ekonomi dan Keuangan Islam

Creative Commons License
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

Welcome to Share Journal of Islamic Economics and Finance Open Journal System. Thank you very much for Visiting.