ISRA~ 2nd day

setelah dari IIUM, kami pun mengunjungi ISRA, awalnya bingung ISRA itu apa? Apa semacam institusi atau kantor ekonomi. Karena jujur aku jarang denger nama ISRA. Kami kesana memakai taxi. Ada cerita nyebelin juga ketika naik taxi. awalnya aku gak curiga ketika lihat argonya ditutup dengan peci beliau, pikirku juga mereka gak akan bohong. Dan ketika melihat argo sekitar 25-30 ringgit, kami pun membayarnya dengan santai. Kami pun menunggu rombongan yang lain.

Ketika 4 rombongan taxi sudah tiba, temenku curiga, dia tanya deh ke rombongan yang lain. Ternyata hanya 15-16 ringgit saja.  Aduhh rombonganku dan rombongan susilo ternyata di bohongi. Sampai susilo ngomel: dasar cina licik. Memang driver taxi dia orang china. Sepertinya driver dia komplotan dengan driverku yang kelihatan dari arab ini L

Ya sudahlah, ikhlaskan sajalah. Hahaha, mau gimana lagi, di negeri orang, toh drivernya juga dah pergi.

so this is it, ISRA 😀

Kami pun bergegas menuju ruangan di dalam gedung ISRA. Ketika itu disambut oleh bapak melayu, beliau pun segera memberikan presentasi apik mengenai ISRA. Yang menjadi ketertarikan aku adalah ISRA ini gudangnya para peneliti, disini banyak sekali menerbitkan jurnal-jurnal penelitian, yang pada akhirnya juga menjadi rujukan untuk pemerintah Malaysia. Ternyata ISRA adalah kampus berbasis ekonomi. Aku tahu karena lihat buku profilnya. Hehehe.

Tanya jawab dan diskusi pun berjalan dengan aman, karena ini hari kedua, jadi tak ada kendala berarti untuk bertanya, sudah pemanasan sehari kemarin, xixixix.  Setelah dirasa cukup, kami pun menyelesaikan meeting kali ini dengan memberikan kenang2an, ternyata dari mereka juga memberikan kita body bag 1 orang 1 bag.

Senang juga dapat oleh2 buku, tapi ketika aku pegang, beuhhh beratnya. Hahaha, berat juga ini buku, taruh dimana yah ni buku nanti kalau ke Singapore -_-“

  

setelah itu Kami pun berfoto2 ria didalam gedung ISRA dan luar gedung ISRA.

Fyuhh leganya, akhirnya selesai sudah ku njungan untuk hari ini. YIPIII.

IIUM ~ PCIM ~ 2nd day

Hari kedua tidak seberat hari pertama. Hari kedua ini kami check out dari hostel karena besok kami sudah harus berada di Singapore. Tujuan kami selanjutnya yaitu menuju IIUM Gombok disana kami akan bertemu dengan kakak2 PCIM Malaysia. (Pimpinan Cabang Istimewa Muhammadiyah) dan berdiskusi bersama mengenai muhammadiyah.

Selama menunggu didepan lobi hostel, yang aku bayangkan adalah “kapan ya ke Thailand?”. Aku akui KKL sehari sudah menguras tenagaku. Ketika aku ikut KKL Surabaya-Bali tidak secapek ini, begitu pula ketika aku ke Malaysia bersama anak IPIEF 2009 tidak seletih ini.  Tenaga harus disimpan sebanyak mungkin, makanya asupan makan harus diperbanyak. Aku gak peduli diet deh selama disana. Ya gimana mau diet, abis makan, kami jalan bisa sekitar 2-3 jam (include by transport).

Setelah menunggu beberapa menit, pak mashudi datang dengan mobil livina warna putih. Pikirku mobil yang disewa ada banyak, ternyata cumin 1 mobil. Jadi mobil itu buat ngangkut tas-tas kami yang berat. Sebagian anak ada yang ikut pak mashudi ke mobil, diutamakan anak2 yang tidak bsa jalan cepat dan kondisi tidak fit.

Hahaha, jadi inget kejadian lucu. Kan tas2 anak2 diangkut kedalam bagasi belakang mobil, tas mbak linda sudah ditaruh paling dalam, tiba2 saja teman pak mashudi mengeluarkan tas mbak linda, katanya tasnya dipegang aja soalnya ringan. Ketika mbak linda tau, ngomel sudah dia sepanjang jalan. Hahaha, Alhamdulillah, dian mau membantu mbak linda. Xixix, maaf ya mbak saya juga gak tau tiba2 aja di taruh lantai abis itu ditinggal kita secepat kilat.

Jadi, kami sebagian pergi ke Gombak memakai kendaraan umum, karena lapar kami pun sarapan dulu di Mc.Donald. memang gak ada yang bisa ngalahin rasa enaknya Mc.Donald Indonesia. Rasanya berrrr -_____-

Apalagi sambalnya, masya allah dah sangat amat tidak cocok dengan lidahku. Tapi karena lapar ya makannya enjoy2 aja, toh abis juga. Hahahaha.

Setelah kenyang semua, kami pun mulai berpetualang dengan berjalan kaki dan melintasi jalanan, bisa makai MRT bisa pula makai bus. Intinya perjalanan menuju Gombok itu lamaaa banget. Panas2an juga. Ya Allah gosong sudah kulitku ini.

Alhamdulillah kami sudah sampai di Gombok, IIUM awesome!!

kebetulan cuaca disana sangat panas sekali. Kami pun janjian bertemu dengan pak mashudi dan sebagian anak2. Ternyata tempat janjiannya jauh juga karena kami harus bertanya kepada student disana tentang tempat lokasinya. Taraaa. Lokasinya di kantin, walhasil kami pun beli minuman saking hausnya.

Dirasa sudah adem dan tenang, kami pun segera menuju ke lantai atas untuk bertemu dengan PCIM Malaysia. Mereka sangat baik dan ramah. Mereka adalah orang yang haus ilmu dan pecinta muhammadiyah. Sudah beberapa banyak program yang mereka buat untuk kesejahteraan muhammadiyah disana. Kami pun berdiskusi bersama sampai dibuka sesi tanya jawab salah satunya pertanyaanku yang galau. Aku bertanya lebih baik S2 , kerja atau menikah dulu ya? Smuanya pada tertawa, karena aku bilang bahwa aku galau dengan keadaan. Xixixix. Lucu juga. Akhirnya mereka menjawab sesuai persepsi mereka masing2.

 

Waktupun abis, akhirnya kami pun memberikan kenang2an kepada PCIM Malaysia, karena kita harus menuju ketempat selanjutnya.

Namun tidak lupa kami sholat terlebih dahulu sebelum pulang dari IIUM Gombok. Selama perjalanan dari kelas menuju masjid kami foto2 sepanjang jalan. Megahnya kampus ini. Xixixix.

Keren banget bangunannya, apalagi perpustakaannya IIUm sudah terkenal dengan bagusnya, sayang sekali kita gak masuk ke perpustakaannya. Entah kenapa tapi ya sudah, yang penting bisa lihat IIUM aja dah seneng, karena dulu belum ada kesempatan pergi ke IIUM.

Finally we move to another place. Bye bye IIUM

Petronas ~1st day

Hari pertama, akhirnya sudah diisi dengan kunjungan yang sangat bermanfaat, pertama ke IIBF IIUM, kemudian ke IDB, dan diakhiri ke IFSB. Lega banget rasanya. Alasan kenapa sangat lega yaitu a. aku belum prepare pertanyaan, b. aku belum buka website tentang 3 tempat tersebut. Namun, alhmadulillah tanpa diprepare, pertanyaan pun mengalir juga ya walau sempat deg2an.hahahah

Selanjutnya mau kemana yah? Anak2 sih awalnya bilang ayook mas, mbak pulang aja. Terus lanjut ke petronas. Tapi kalau dipikir2 susah juga kalau balik lagi, pasti bawaannya dah pewek dengan penginapan. Akhirnya kesepakatan kami ke petronas dulu baru balik ke penginapan.

kami pun naik MRT, jalan kaki dari sasana kijang ke MRT ya gak jauh2 banget, karena pemandangannya juga indah jadi gak kerasa capeknya. Finally sampai sudah kami di petronas. Yipiiii. Pada histeris semua. Hahaha, ya walau aku sok cool :P.

semua pun beraksi dengan kamera masing2, petronas.

Why u so look amazing? Apa yah yang kira2 di Indonesia bisa dijadikan icon? Kalau Monas. Emmmm. Tapi memang gak bisa dipungkiri, Indonesia punya banyak icon. Di Jakarta dengan monasnya, di Yogyakarta dengan kratonnya, malioboronya, pasar bringharjonya. Bandung dengan factory outletnya, pemandangan alamnya, distronya. Ehh sebentar icon apa tempat favorit yah, jadi bingung. Yang jelas Indonesia harus punya 1 icon agar para turis berbondong2 ke Indonesia karena memang ingin berwisata dan foto2 dengan icon Indonesia.

Eh kembali ke leptop, beberapa menit kemudian anak2 sepertinya sudah puas berfoto2 disana, akhirnya kami pun kembali menuju penginapan dan tidur dengan lelap.

IFSB Malaysia ~ 1st day

IFSB, yup, Islamic Finance Service Board. Pertama kali baca tulisan IFSB itu waktu kuliah di IPIEF. Dominan bacaan pasti ada kata IFSB, ya memang karena aku anak ekonomi ya pasti bacaannya gak jauh dengan masalah ekonomi donk. Hahaha. Aneh deh faiz ni.

Sebelum menuju ke IFSB ada kendala sedikit dengan teman2 lainnya. IFSB ini kan di alamatnya di Sasana Kijang, entah kenapa sebagian anak2 belum sampai di lokasi. Jelas aku rombongan terakhir naik taxi loh, kalau gak salah kloter keempat aku ini. Haha, kalau diinget2 jadi lucu, karena mereka harus jalan kaki lagi menuju lokasi. Gak tega juga lihatnya, aku aja yang dah sampai sempat2nya memejamkan mata sebentar di ruang tamu IFSB.  Kocaknya lagi, rombongan mbak linda kan tersesat, setelah melihat ada rombongan susilo, mbak linda merasa dapat pencerahan, di samperinnya susilo dengan cepat. Eh ternyata susilo juga gak tahu jalan. Bahkan pak mashudi nyamperin mereka saking pensarannya kenapa bisa tersesat. Memang taxinya payah ni. Hahaha, lucu banget deh, pasti anak2 inget terus dengan kejian ini. LOL

Setelah semuanya lengkap kita pun segera naik keatas, tapi ketika naik lift kita tidak bisa masuk aja sembarangan, karena lift tersebut jalan menggunakan ID card, jadi petugasnya pick us into up floor setelah itu gantian rombongan selanjutnya dibawa ke ruangan. Ketika naik lift aku jantungan, liftnya tembus pandang alias transparan dari kaca, lebih lucunya lagi, berangkat naik lift hadap utara, ketika sudah sampai ke lantai tujuan kita hadap selatan. HAHAHAHA, jadi inget liftnya bandara dari KL menuju Kelantan juga seperti itu.

Bismillah, kami pun mulai acara pada sore hari ini. Tegang semua. Hahaha, gimana gak tegang, ini kantor yang sangat spektakuler. IFSB ini merupakan salah satu factor yang bikin Islamic economic jadi berkembang, karena mereka membuat standar operasional untuk seluruh Negara, baik tentang Islamic capital market, Islamic institution dan semua yang berhubungan dengan economic finance.

Yang menyambut kami ada tiga orang, mereka bertiga juga expert dibidang nya, ada 1 orang yang mirip artis holywood, mirip sama pemain film adventura. Aduh lupa namanya. Mirip banget. Kemudian ada bule yang bersuara lembut dan perempuan Malaysia.

Kami pun saling berdiskusi mengenai IFSB, namun sayang seribu sayang, waktu kami disana tidak banyak, jadi kami tidak bisa berdiskusi lama2. Maklumlah kami sudah kecapekan mengunjungi 3 tempat dalam 1 waktu.  Pak mashudi pun menyerahkan kenang2an kepada beliau2. Yang kemudian kami akhiri diskusi pada sore hari ini.

FYUH LEGA BANGET! Hari pertama kunjungan akhirnya terlaksana dengan lancar. tak lupa kita foto didepan tulisan sana kijang, biar besok kalau ke IFSB gak akan nyasar lagi 😀

IDB Malaysia ~1st day

Kunjungan selanjutnya adalah IDB Malaysia.

 

IDB kepanjangan dari Islamic Development Bank. Alamat IDB Malaysia adalah: Jalan Sultan Ismail, 50250 Kuala Lumpur, Wilayah Persekutuan.

Kami pun langsung naik ke lantai atas, entah lantai berapa, sepertinya lantai 13, karena aku sedikit mabok waktu naik lift #EH. Hahaha. Kami di sambut oleh petinggi IDB yang kenal oleh Pak Mashudi (kaprodi IPIEF). Jujur semua link ini juga didapatkan berkat Pak Mashudi, jadi kami senang banget disambut ramah dan baik oleh mereka. Dari logat dan wajah bapak yang menyambut kita, aku pikir dia Asli Indonesia. Karena walau orang Malaysia bisa bahasa Indonesia, Malaysian jarang memakai istilah “ ini kek, itu kek”.

Bapak ini ketika menjelaskan tentang IDB sangat lugas, jelas dan simple. Jadi kami lebih leluasa untuk bertanya. Banyak sekali pertanyaan yang ditujukan untuk bapaknya, karena kami memang belum memahami sepenuhnya mengapa IDB memiliki social purpose yaitu membangun infrastuktur seluruh Negara, baik Negara yang menjadi member IDB ataupun tidak. Menurut aku, tugas Bank tidak sempurna kalau tidak ada saving-nya. Tetapi ketika beliau mengatakan bahwa tujuan utama dari IDB adalah mengembangkan infrastruktur suatu Negara, maka bukan berarti bahwa IDB tidak memiliki produk saving. Namun, memang selama ini yang sering dipakai adalah system murabahah bukan system mudarabah. Kata beliau sih doakan saja sebentar lagi ada cabangnya di Indonesia. Aamin ya Robbal Allamiin, menurutku kehadiran IDB itu begitu bermanfaat bagi Indonesia. Toh Pemerintah akan terbantu dengan adanya IDB yang memberikan sumbangsih dalam membangun negeri Indonesia. Biar Upin Ipinnya pindah ke Indonesia. Hahahaha.

Mengenai apa itu IDB, teman2 dapat melihat sendiri di google yah, karena menurutku pembahasan dari sana sudah mencukupi. Siapa sih yang gak tau IDB? 😀 . Jujur, aku juga baru tahu IDB waktu disana. Hahaha (payah iz) cuman aku pernah dikasih tahu buya kalau UIN itu juga dibangun karena IDB, tapi aku gak nanya lagi apa itu IDB secara detail.

Setelah berdiskusi panjang lebar, akhirnya kami sudahi diskusi kali ini karena kami masih ada agenda di tempat lain. kami pun memberikan kenang2an kepada Bapak tersebut.

setelah itu, kami mencuri kesempatan bentar untuk foto sebelum foto bersama dengan bapaknya di ruangan diskusi tersebut. 😀

kemudian kami pun foto bersama beliau didepan tulisan IDB .

Akhirnya kami pamitan dan kami pun bergegas menuju destinasi selanjutnya. Tentu sebelum menuju ke tempat selanjutnya, kami foto2 didepan gedung IDB donk! Hahaha. EKSIS itu harus.

Setelah ini kemana yah? 😀

Yap, kami ke IFSB, Islamic Finance Service Board.

dont miss it guys.

To be continued ^-^

IIBF Malaysia ~ 1st day

Hari pertama. Here we go! 😀

PAGI! Oh pagi yang indah aku merasakan dunia berasa cerahh sekali, udah make baju yang bagus, wangi pula, tinggal foto-foto deh. tiba2 ada yang memanggil dari awan “mbaak mbaak bangunn, bangunn mbak”, siapa lagi yang manggil aneh deh perasaan aku dah wangi ini.

Yahh ternyata aku ketiduran, pukul berapa sekarang? Wah jam 6 pagi, harus mandi secepatnya, akhirnya aku mandi di kamar mandi atas. Kamar mandinya emang kecil, tapi bagiku ini lebih bagus dari dirumah, hahaha, disini ada hot water soalnya sih. 😀

Aku pun bersiap-siap dengan baju warna ungu pink batik pas badan, biar kelihatan langsing, xixixix. Setelah rapi dan cantik, aku pun mulai memperhatiakn sekitar, ternyata ada yang belum siap. Waaah mulai dah ni tanduk ku keluar, aku bilang aja kalau semua itu harus sadar diri dan disiplin. Masak aku yang telat aja dah mandi, dianya belum mandi -_-

Hemmm, akhirnya sebagian anak2 aku suruh breakfast dibawah. Kata penjaga hostel sih ada telurnya, dah bayangin telur dadar campur roti pasti maknyus. Ternyata…. Telur bullet. Wah musuhku itu untuk pagi hari. Telur bullet identik dengan kentut yang bau. Bwahahaha.

Selang beberapa menit kemudian, anak2 sudah siap dan stand by didepan lobi hostel. Suasana sekitar hostel masih sepi, ya gimana gak sepi, semalam aja ajib2, pasti paginya pada masih bobok semua. Selama menunggu transportasi kita pun berfoto-foto ria. Sempat terpikir wah belum ngapa2in aja fotonya dah banyak, apalagi kunjungan yah. Entah berapa kamera yang menjepret diriku, hahaha, GR banget.

Beberapa jam kemudian, ternyata ujung2nya juga naik taxi mobil lagi. Kalau gini mah tadi langsung aja kali yah naiknya, udah keburu ¼ kucel. Aku kira nyewa mobil siapa gitu, ternyata sama aja mobil taxi. Hahaham ya sudah, yang penting saatnya kunjungan.

Kunjungan pertama kita adalah IIBF IIUM (Institute of Islamic Banking and Finance in International Islamic University Malaysia). 205A Jalan Damansara, Damansara Heights, 50480 Kuala Lumpur

Pertama kali kalimat yang aku ucapkan adalah: “berasa di kastil”. Xixixix. Agak berlebihan juga ni diriku. Bentuk bangunannya menurutku unik banget, elegan, klasik dan nuansa eropa nya berasa (hayah kayak pernah ke Eropa aja kamu iz -_-“)

Disana, kamu pun akhirnya berkumpul bersama 3 petinggi IIBF. Salah satunya pak Ahmeed, kami kenal beliau karena beliau sebagai pembicara International Seminar di AMC yang diadakan oleh IPIEF FE UMY (our department). Masak Pak Ahmed bilang aku staff nya IPIEF -_-. Entah darimana dia nge-judge gitu. Hahahahah. Aku murid pak pak, masih fresh and young :p

Pertama kali pihak IIBF yang presentasi, kemudian dari pihak IPIEF, kemudian dibuat sesi Tanya jawab. Alhamdulillah berjalan baik, kami pun memberikan kenang2an untuk IIBF begitu pula IIBF memberikan kenang2an kepada kami.

dan alhamdulillahnya lagi didepan mata kita tersaji makanan yang lezat, tak satupun luput dimakan anak2, hahaha. Memang anak kost keluar sifatnya #EH

Setelah diskusi selesai, kami pun diajak keliling IIBF, salah satunya menuju depan gedung yang ada tulisan “IIBF”. Ada aja tantangan menuju depan gerbang IIBF, anak2 asyik sekali berfoto ria di depan view yang memang indahnya luar biasa selama perjalanan menuju depan gerbang. yang Bapak2 dah dideket gerbang, anak2 masih ditengah gedung sambil foto2. Hahahaha. Sampai Pak Mashudi, kaprodi IPIEF geleng2 kepala lihat kita. Beliau berkata” fotonya nanti aja yah, kita foto bareng beliau2 dulu, baru kalian puasin foto2”. Hahaha, babeh yang pengertian.

Setelah itu kami diajak menuju perpustakaan, beuhh mantap banget perpustakannya. Mungkin lebih mantap lagi kalau ke perpus di pusatnya yaitu IIUM Gombok. Yang kecil aja mantap apalagi yang besar yah.

Setelah itu kami pun pamitan, kami disangoni hadiah buku note yang banyak. Bagus pula. Seneng juga dapat blocknote gini 😀 lumayan buat nulis2 sesuatu.

Kemudian kami pun pergi menuju destinasi selanjutnya dengan taxi.

Kunjungan pertama pun selesai.

next?

IDB Malaysia.

(to be continued)

FIELDTRIP IPIEF UMY GOES TO MALAYSIA-SINGAPORE-THAILAND

Ketika pertama kali tahu bahwa ada KKL IPIEF ke luar negeri untuk IPIEF batch 2011 aku langsung kepingin ikut. Menurut aku pengalaman itu sangat mahal, apalagi aku masih muda, kenapa harus berpikir dua kali untuk kesempatan emas. Alhamdulillah pihak jurusan tidak mempermasalahkan, bahkan “mungkin” kehadiran aku dapat menolong. Maklum berarti aku yang paling tua diantara adik-adik kelas. Harus bisa “ngemong” dan menurutku sih itu gampang-gampang susah. Negara Malaysia dan Singapore menurutku sudah cukup, karena tahun lalu aku udah kesana bersama teman IPIEF batch 2009 dan IE Reguler. Yang bikin aku senang adalah Bangkoknya itu. Ya bener Thailand. Kapan lagi aku bisa kesana, tujuannya gak cuman liburan tapi juga ke institusi. Sesuatu sekali gak sih. Hahahaha.  Dan perjalanan pun dimulai.

29 Februari 2013

Hari selasa kami pun menuju ke bandara, sebagian besar berangkat dari kampus, sedang aku dari rumah. Karena rumahku ke bandara hanya 15-20 menit saja. Lebih dekat daripada aku harus ke kampus (30 menit) kemudian ke bandara (45 menit). Harus efisien donk! Hahaha

Sampai bandara, aku langsung melihat rombongan berbaju merah. Yap kita bikin kaos, sayang seribu sayang kami lupa memasukan lambang UMY di design kaosnya. Aduhh aduhh sampai dimarahin buya, katanya: “Cinta UMY gak sih? Identitas itu penting selama di  luar negeri”. Hehehe, baru berangkat aja dah di marahin. 😀

Rombongan pun masuk ke dalam bandara, sampai di dalam, entah kenapa anak2 pada panic gara2 muatannya overload. Kalau overload harus dimasukan bagasi dan of course membayar yah 😀 . Menurutku sih gak perlu panik, karena yang penting ekspresi kita ketika mrmbawa muatan itu biasa aja, dan gak kelihatan banyak, maka amanlah kita. (pengalaman tahun lalu, muatanku more than 7 kg, tapi ekspresi wajah dibuat tenang. Lolos deh).

Akhirnya kami pun tergesa-gesa untuk masuk ke pesawat. Dan fatal sekali, aku belum sms buya dan umi untuk izin berangkat -_-“

Selama di pesawat, nahloh. Aku terpana dengan pramugari Air Asia yang berambut pendek, entah kenapa, auranya terpancar. Wkwkwkw, jelas aku perempuan loh, aku yang perempuan aja terpesona apalagi yang laki-laki yah. Selain itu ada pramugara india yang cute ( kata anak2 sih gitu :p). dia selalu nyamperin adik kelasku yang dari Thailand sambil berkata: I know 2 word of Thailand. Ternyata pramugara tersebut merasa tertantang untuk bisa bahasa Thailand. Hahaha. Kocak. Dan lucunya lagi setelah landing, sebagian anak2 foto bersama pramugara tersebut. Hahahaa. Allahuakbar deh anak2, kenapa aku gak diajak #EH.

Alhamdulillah, akhirnya kami sampai juga di Kuala Lumpur, semua pada senang ya walau mukanya udah kucel semua karena memang kita sampai disana dah malam hari, sekitar jam 9 malam waktu Malaysia. Tentu aku tidak lupa memberitahu buya dan umi kalau aku dah sampai KL. Sayang cuman bisa 1 x sms, karena pulsaku dibawah Rp 10.000, hahahaha. Apes. Mau beli kartu di bandara ketibaan males banget, kan identik beli di bandara kan mahal2 yah (tapi ternyata gak semuanya harga di bandara mahal. NOTE!). Setelah anak2 membeli kartu Malaysia saatnya menuju penginapan. Kami pun menuju bus station. Hostel kami ada di Bukit Bintang. Namun bus tersebut berhenti di KLCC dan kami pun menunggu transport lain menuju penginapan. Ketika menunggu, pas banget background belakang view nya bagus juga. Anak2 pun menyempatkan diri EKSIS berfoto didepan KLCC. Tak terkecuali diriku. Hahaha.

Entah berapa lama nunggu bus, akhirnya kami putuskan untuk naik mobil taxi daripada menunggu lama, toh kami rombongan jadi uangnya nanti dibagi berbanyak. 😀

HOSTEL SERENITY, itu nama penginapan kami. Letaknya di bukit bintang, taulah ya Bukit Bintang kayak apa daerahnya. Kalau dah malam suara music keras terdengar. Ajeb ajeb ajeb ajeb, hahaha. Hayoooo malah geleng-geleng kepala!

Sebagian besar anak2 pun berbenah untuk tidur, karena jam menunjukan pukul 1-2 malam. Tapiii perutku keroncongaan. Hoaaaaa. Aku kelaparan. Eh ndilalah anak laki2 ngajak makan di sekitar penginapan. Aku, Ari, Susilo dan Firman pun pergi mencari makan malam, eh makan apa yah tepatnya. Mungkin lebih tepatnya nongkrong aja deh. Lebih enak didenger 😀

Kami pun makan di jalan yang penuh dengan lampion diatas. Asyik banget lihatnya. Aku pun flashback mengingat memori tahun lalu. aku inget banget dulu makan di samping kedai makan orang china soalnya lagu chinanya disetel keras banget, selain itu ada bongkahan es es dan ikannya. Ternyata masih ada kedai itu, dan posisinya tidak berubah. Akhirnya kami nongkrong disana. Jadi senyum2 sendiri. Dulu makan nasi goreng pataya, sekarang juga. Dulu tea ice, sekarang juga. Dulu pose fotonya begitu, sekarang juga. Indahnya kenangan.

Kami pun balik ke penginapan, harusnya sih tidur karena jam menunjukkan pukul 3.30 pagi, tapi aku gak bisa tidur kalau belum beres2 tas. Setelah pukul 4.00 akhirnya aku pun tidur. Med bobok semua

lanjut besok lagi

THE TIME VALUE OF MONEY IN ISLAMIC PERSPECTIVE

THE TIME VALUE OF MONEY IN ISLAMIC PERSPECTIVE

Faiza Husnayeni Nahar N.I.M: 20090430012

Khairunnisa N.I.M: 20090430011

Ary Sugma Pratama N.I.M: 20090430015

ABSTRACT

Islam has a lot of sale and purchase contract that not only direct contract such as transaction between buyer and seller at that time but there is also a sale and purchase namely Bai Muajal which is deferred payment. Similarly, the debt, when people owe and pay in the future, it will be a return with an additional amount of money borrowed that has been defined as compensation time that was sacrificed by the people who loan his money. Those contracts involve fixed and pre-determined element as compensation for time. The existence of prior returns to be paid even exceed the total borrowing due to the compensation time is an element of riba. The existence of usury or interest in the payment of compensation due to time or called it the time value of money is still in discussions for the people who expert in Islamic economy in the world. Within Islam itself, time value of money is still a discussion that was interesting because the characters see the concept of time value of money from different angles and even said that the time value of money is not always exist of riba. So by describing the opinion of the economists of Islam in this paper is Sayful Azhar Rozly and Monzer Khaff can make our knowledge increase by knowing the concept of time value of money as a whole.

Keyword: time value of money, Monzer Khaff, Azhar Rosly, hadits.

 

INTRODUCTION

Bay-muajal is the contract which used fixed and pre-determined element as compensation for time. [i] This happens because we do not know surely is it the future value of money greater than value of money at this time or the value of money in the future is less than value of money at this time?.So by the existence, the clear contract and additional agreement is the aims for the compensation of time. If there is a promise to you to give some money then there are two options that you select today’s money of 2.000.000 IDR or you choose money of 5.000.000 IDR but you will receive it two years later? Most people will choose to get money today because (1) Real value of 5.000.000, – IDR in two years later is not necessarily greater in value than the current money of 2 million IDR. (2) If you have needs that must be met at this time then take the first option means that the money is ready for use in fulfill the needs. (3)The real effect from the first choice, because if receive the money today. We don`t know for next 2 years later are we still alive or those that promise is broken a promise.

The uncertainty that occur in the future to make the concept of time value of money is created. The existence of uncertainty makes the future create the uncertainty converted into a certainty. In the conventional economists called compensation as the discount rate. In the discount rate, the probability which should there a no return and negative return interchangeable with something that is definitely namely a premium for uncertainty (positive return). This condition makes Adiwarman Karim said that Islamic economists reject this concept because the condition of al ghunmu bi la ghurmi (going return without responsible for any risk) and al-kharaj bi la dhaman (gaining income without responsible for any expenses). The concept of the discount rate is absence of a relationship at all between risk and return. Thus the science of finance has always been known by the risk-return relationship. If it is invested with a high risk in the presence of a high return as compensation for higher risk, similarly, if you invest with low risk, then the investor should be satisfied with low returns as well. Do not expect high returns without high risk, and vice versa.

Concept of time value of money is exist from interest rate because relate to the phenomenon of interest with the formulation known as the “decline in value of goods in future compared with the value of goods at a time when present”. In here, the interest as the difference value obtained from the goods at the present time to exchange of goods in the future. So the interest became the basis of the concept of time value of money. Advantages which are obvious in the presence of interest in the time value of money be the reason why the price of credit sales commonly more expensive than the cash price. people who lend money to someone, for instance 1 million and money will be returned a year later by the same amount it make the lender will be lost because the lender does not receive any benefits as he has sacrificed his money for 1 year. So it make the practice of savings and loans or the sale could not be separated using the calculations of risk and time factors in the form interest. For Muslims, especially in Indonesia, the Indonesian Ulema Council (MUI) has said that interest is unlawful. although Islam is very appreciated to the time as in the hadith which says that “time is like a sword if we do not use it well, he would cut us” but that does not mean that it is manifested in specific dollars or percentage of fixed interest.

But it does not mean that the concept of time value of money is wrong as a whole, Monzer Khaff said that rents and wages are allowed to prove that the permissibility of the time value of money. Monzer Khaff claimed that the prohibition of interest in Islam is not a denial or recognition of the time value of money.

Therefore, the author made paper will discuss issues concerning the concept of time value according to the Islamic perspective with library research methods, descriptive analytical approach to the economy. But before discussing the issue of time value of money, the author will give a brief review of the time value of money and the discount rate.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

TIME VALUE OF MONEY

In conventional economics, time value of money is defined by the parable of a dollar today is more valuable than a dollar in the future, because a dollar today can be invested for a profit. TVM is based on the concept that the value of money owned  now is more valuable than the money that will receive in the future. Cash on hand today is worth more because it can invest and earn interest.

According to conventional economists, there are two things that underlie the concept of time value of money, namely:[ii]

(1) Presence of inflation.

Let’s say the inflation rate is 10% per year. A man can buy 10 candies these days with pay 1,000 IDR. But when he bought it the next year, with the same amount of money that is 1.000 IDR, he can only buy 9 candies. Therefore, he would ask for compensation for loss of purchasing power of money due to inflation.

(2) Preference present consumption to future consumption.

For most individuals, the present consumption is preferred over future consumption. Let’s say zero inflation rate, so by 1.000 IDR a man can buy candy today or ten years ahead. For most people, consume ten candies these days are preferable than to eat ten candies next year. With this argument, although a zero inflation rate economy, someone more like 1.000 IDR today and eat today. Therefore, to postpone consumption, he requested compensation.

Formula to calculate the time value of money[iii]

1. Formula of  Future value

FV       = Ko (1 + r) ⁿ

Description:
FV       = Future Value / Future Value
Ko       = Beginning Cash Flows
r           = Rate / Rate Interest

n          = The Year n (in reading and arithmetic rank n)

For example: If we save one million dollars with a rate of 10% after one year then we will get

FV       = 1.000.000 (1 + 0, 1) ¹
FV       = 1.100.000 IDR

1. Formula of Present value

PV       = Kn / (1 + r) ⁿ

Description:
PV       = Present Value / Present Value
Kn       = Cash flow in year n
r           = rate / interest rate

n          = The Year n (in reading and arithmetic rank n)

Example: If in the future we will have a balance of 1,1 million of investing for one year, then our money today is:

PV       = 1.100.000 / (1 + 0, 1) ¹
PV       = 1.000.000 IDR

Note:
1 / (1 + r) ⁿ is also called a discount factor

 

DISCOUNT RATE

In conventional economics, the discussion and application of time value of money is not as imagined by ignoring the uncertainty of returns received. If the uncertainty of return is entered, then the conventional economists called it a discount rate. If we look the difference between the certainties of returns with uncertainty in the return, certainty in return can be referred to as interest rate and real interest is determined by the preferences of a person’s current consumption. To calculate the interest rate:

Nominal interest rate = real interest rate + expected inflation.

The uncertainty in the return is often called the discount rate to determine how to count. So the interest rate in this case better known as the discount rate. The formula:

Discount rate = real interest rate + expected inflation + premium for certainty.

From the above discussion can be known in conventional economics that the uncertainty of return is converted to a premium for certainty over uncertainty. In every investment, there must be a probability to get a positive return, negative return and no return. The existence of probability is what creates uncertainty.

Example: if positive returns and negative returns respectively of 0.4 while the probability no return of 0.2 then calculation of the discount rate is to move the negative return and no return into a positive return, so at all is positive return

 

HADITS ABOUT DEBT

 

1. 1.      “From Abu Hurairah, the Prophet said: He who takes a person’s wealth (debt) which intends to pay for them, Allah shall execute the payment. And those who took it with the intent to harm (intentionally refused to pay) then God will damage to that person.” (Narrated by Bukhari).

The Hadith proves that the debt is permissible by good intention to return that money. But if borrower borrows money with bad intentions, then Allah will punish that person in accordance with his bad attitude. This hadist is the warning for all of human being. But it’s different for now days. Now days much people borrow money even with large numbers but do not think how they can give back the money as promised approval.

If there is case that people who borrow money dies, it does not mean that he lost of responsibility to return the debt. He still responsible for his debt at hereafter by Allah, therefore human being should soonly to pay off all debts.

1. 2.      Abu Hurairah said that the prophet PBUH said that “resignations of time (the payment of debt) for those who are affluent are a persecution, and if you want to move it to those who can afford, then do it.”  (Narrated by Bukhari).

In this hadits, we can understand that the debt must be repaid, do not postpone the time to pay debts. If we owe money and able to pay soon but we did not pay the debt it is the same thing if we persecute a people who lend his money to us.

1. 3.      Narrated Abu Hurairah ra than he said: Verily the Prophet said: “If I have the golden hills of Uhud mountain and brought to me again the third, besides that I have one dinar, so that made me like it was just one dinar can I use to pay debt. (Narrated by Bukhari and Muslim).[iv]

The meaning from this hadith is we should be grateful for what is there. Don’t think to owe money if we can fulfill our basic need. Commonly, people owe money just for fulfill their basic need. The people who can fulfill the basic need but desire to get something which is not important should not owe in order to get that thing. We need for balancing for the income and the outcome so the willingness to debt will be reduced. [v]

1. 4.      Ibn Umar said, “I heard the Messenger of Allah, will saying to a man as he said, “A little sin, surely easier on you to death (the soul out of body burden is not easy). And little debt, surely you will live in freedom. “(Narrated by Bayhaqi).

This hadith says that the debt which make the live become free from the burden the world and the hereafter. Therefore do not owe if not an emergency time and lets immediately pay the debt if you owe it to someone

DISCUSSION

ANALYZE THE PERSPECTIVE/VIEW OF MONZER KHAFF, SAYFUL AZHAR ROSLY AND HADITS

1. A.    MONZER KHAFF

Monzer Khaff writes the article in the title “time value of money and discounting in islamic perspective: re-visited) said that M. Fahim Khan has discussed the concept of time value of money that shows the contradictions within the prohibition of interest to the permissibility of Bai Muajal and Salam. Fahim Khan argues that such interest is determined and fixed; Bai muajjal and Salam should not be used because of the time value of money. Monzer Khaff refutes the above argument by stating that the rent and wages are allowed to prove the permissibility of the time value of money. Monzer Khaff questioned about the idea of a pure time preference come from consumption preferences. He claimed that the prohibition of interest in Islam is not a denial or recognition of the time value of money. He refuted the notion that the payment of wages and rents is just same to recognition of the time value of money. Finally, refuting the idea that demand and supply in the future should have been deemed to legalize Bay Muajjal. he argues that the legitimacy of Bay Muajjal and Salam can be rationalized along the lines of musharakah, mudarabah and leasing on the basis of ownership and the difference between anticipation and realize the time value of money.

Fahim Khan said that Islam does not permit a fixed pre determined time value of money, but in fact, according to Monzer khaff this is necessary but not a sufficient condition. Even if this condition is satisfied through a device of variable interest on loan, the return remains prohibited. A statement of sufficient condition is that while giving a share of the net profit to the entrepreneur because of their efforts, the funds providers’ net outcome is based on ownership, not on interpersonal relationship (lending)

As we know that in the time value states that the concept of interest is the unlawful, but the justification of interest and also the time value of money from Western economists, including uncertainty, reward for waiting, business benefits, and compensation for this utility, and also the prospect of increased revenue for borrowers in the future. Actual existence of uncertainty, inflation, and alternative investment opportunities serve to prove a positive time preference.[vi] Therefore, the thought of Monzer Khaff is true that the Islamic prohibition of interest in the work does not deny the existence of the time value of money except to compensate for inflation. Extra payment shall be given if the business is profitable through the use of loans.

According to Shamim Ahmad Siddiqui on jurnal of management and social sciences said that several points Monzer Kahf’s criticism of Fahim Khan is true. He correctly claims that, although wages and rent are fixed payments that are settled in advance, they are not like interest. The rent of a structure could be higher than the depreciation cost and any tax paid on it. The difference could be justifiably regarded as a profit to the person who invested his resources to build the structure. Just because it is a fixed payment, rent cannot be regarded as interest. An entrepreneur who decides to run a business may employ the services of labor and land on a fixed payment basis or through a profit and loss sharing arrangement.

Finally, in general, an article made ​​by Minzer Khaff is addressing the thoughts expressed by Fahim Khan. Monzer Khaff overall agree with the revelation of Fahim Khan as saying that Islam recognizes the time value of money and stressed that as the time value of money is an investment when results are known

1. B.     SAIFUL AZHAR ROSLY

Saiful Azhar Rosli in his book “critical issues on Islamic banking and financial market” in chapter “islam and time value of money” said that many people have questioned why the credit is more expensive than paying in cash. So how about the concept of Bay` bithaman ajil (BBA) will get the profit?

He said that the BBA contract is a purchasing contract but not the contract of savings and loan. Any gain from the sale and purchase is allowed. For instance: Ms. Faiza selling Y at 30,000 IDR wholesale, and sell them to Ms. Anis at 35,000 IDR retail. The Profit margins 5,000 IDR from the sale is lawful.

But the profit earned from loans in Islam is unlawful because of usury. Riba predominately originate from the debt instruments like bank loan. So the Islamic alternatives to interest bearing loan namely BBA and murabahah are not based on debt contract but in the contract of sale. He said that ulama are rather silent about why BBA credit price is always higher than cash. Scholars said that as long as the buyer willing to pay the agreed price via bargaining and haggling and the sale is concluded with the offer and ijab qabul then the sale is considered valid. The explanation is obvious that scholars avoid with the issues of modern economic and finance namely time value of money, like conventional economic called it by “Time Value of Money” namely: 

“A dollar today is worth more than a dollar in the future because a dollar today can be invested to get a return”.

actually the investment does not always get positive returns. It could not get a return or even negative. So if negative return, then the dollar today is better than the dollar in the future. It is the understanding of financial theory if it relates to investment.[vii]

Time preference indicates the extent of preferences for current consumption over future consumption. The rationalization of interest as a price of credit began when people believed that present consumption was superior to future consumption. According to Bohm Bowerk, people prefer the present because the futrue is uncertain. They also think that present wants are more keenly than future wants. Since current consumption brings more satifaction than future ones, people who are asked to postpone current consumption for instance a creditor must be compensated for the benefits the pleasure foregone today.

When people think that one dollar today is worth more than one dollar tommorow, they become a true believer of positive time preference. Capitalism is based on the belief that people generally embrace positive time preference. The implication of positive time preference is the contractual payment and receipts of interest. Laws in financial transactions require debtors to pay interest on loans. In this manner, creditors who have forgone the pleasure of current consumption are guaranteed a constractual surplus on the loans as a compensation for postphoning current consumption.

For example, Anis invest her money in bonds to earn 10 percent interest of year. Can she get the same yield if he uses this money to run her own business? Certaintly, she may get more less than 10 percent. There is no free lunch. Business risk does not guarantee anything. But why this is not true for interest-bearing debt?

The fact that islam forbids riba it does not mean it is against the concept of positive time preference. Indeed, islam does recognize positive time future as evident in the sayings of prophet muhammad. The prophet said, “Virtuous are they who pay back their debts well”. So, in islam recognizing positive time preference does not imply awarding a contractual increase on the principal loan.

According to Samuel G. Kling[viii] “Interest is compensation for the use of money which due.”

if we analyze the above statement with the holy qur`an, in Al-Baqarah 275 said that “They consider selling the same as riba “. When we give money to others, then he is obliged to pay more as a selling price of goods for a profit. Yet this has clearly called illegitimate because money is not an asset to be traded.

1. C.    HADITS ON TIME VALUE OF MONEY

Mujahid reported that Abd Allah b. `umar took some dirham as a loan and paid back better dirhams. He said; O abu `abd Al-rahman, these are better than dirham I loaned out to you. `abd, Allah b. `umar replied: yes I know but I paid out of my own good will and pleasure.

On another occasion `ata b. yasir reported rafi` said;

“The apostle of Allah PBUH took on credit a small camel. When camels of sadaqah arrived, and he asked me to pay back a like camel, I said: apostle of Allah, the camels are all big and four years old. The apostle of Allah PBUH said: Give from them. Virtuous are they who pay back their debts well.”

(muwatta Imam Malik)

That hadist said that Islam recognizes the existence of the time value of money. But it does not mean that the time value of money is the form of interest. Actually Islam forbids riba but it does not mean it is against the concept of positive time preference. Islam recognizes positive time preference as evident in the hadits of Prophet Muhammad PBUH. The prophet PBUH said, “Virtuous are they who pay back their debts well”

Islam enjoins people to pay their debts as well because the debtor should gratitude for the creditor. The debtor should thankfully for the loans he gets. he knew the creditor has forgone his current consumption for the sake of helping him with the money, he also recognize that the creditor has relinquished the opportunity to earn return from loan given away, these return are unknown, as they are subject to business risk, in this manner, one dollar today is seen as more valuable than one in the future. As a token of appreciation, the debtor pays more. But the incremental amount is not states up front.[ix]

Thus Islam recognizing positive time preference does not imply awarding a contractual increase on the principal loan. Any increase from an Islamic loan can only be stated on maturity and not up front as normally in practiced in interest bearing loan contract. The increment, which is voluntary, is set by the debtor. In contrast, the increment from riba loans is contractual and set by creditor.

Therefore the debtor should appreciate the creditor as well as his respect himself when he was working hard to get money but the money was borrowed by man who needs money. actually borrowing allowed by Allah, as already discussed in the previous discussion, provided the debtor to borrow in good intention because he needed the money not because the bad intention. as the hadith says that the apostle said:

He who takes a person’s wealth (debt) which intends to pay for them, Allah shall execute the payment. And those who took it with the intent to harm (intentionally refused to pay) then God will damage to that person.” (Narrated by Bukhari).

The debtor should return the debt as soon as possible so his life will free from all debt.

Ibn Umar said, “I heard the Messenger of Allah, will saying to a man as he said, “A little sin, surely easier on you to death (the soul out of body burden is not easy). And little debt, surely you will live in freedom. “(Narrated by Bayhaqi).

 

 

 

 

 

 

 

 

 

 

 

CONCLUSION

From these discussions we can conclude that the concept of time value of money is not always based on interest. Actually Islam also recognizes the time value of money. But that needs to be emphasized is that if time value of money used to make the contract beginning on interest then it is unlawful. But if profit or given additional in the end or not in agreement then it is regarded as a reward for the time value of money. Monzer Khaff and Saiful Azhar Rosly can give their best arguments to analyze a conventional concept which has not always unlawful.

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ENDNOTES:

[i]  Monzer Khaff, time value of money and discounting in islamic perspective: re-visited, review of Islamic economic, vol.3, no.2 (1994), pp.31-38

[ii] Karim, Adiwarman, “Ekonomi Makro Islami”2007, PT.RAJA GRAFINDO, Jakarta, page 112

[iii]http://organisasi.org/konsep_dan_teori_nilai_waktu_uang_alias_duit_plus_rumus_dan_cara_menghitungnya_ekonomi_investasi

[iv]  http://www.oocities.org

[v] http://www.oocities.org

[vi] http://jamesesz.wordpress.com/2008/05/15/the-time-value-of-money-controversy-in-islamic-banking/

[vii] http://www.fimadani.com/masih-tentang-bunga-pinjaman-dan-riba/

[viii] The Legal Encylopedia for Home and Business

[ix]  Saiful Azhar Rosly, “critical issues in islamic banking and financial market” 2008, DINAMAS Publishing, Malaysia

WTP and WTA Estimates from Direct Approaches: Contingent Valuation Method and Experimental Techniques

WTP and WTA Estimates from Direct Approaches: Contingent Valuation Method and Experimental Techniques

By:

Faiza Husnayeni Nahar

N.I.M: 20090430012 IPIEF

 

The contingent valuation method (CVM) is the hypothetical situation to individuals in a survey, how much they would be willing to pay/ accept for a change in environmental quality.  The CVM is simple concept. In some cases, people are asked for the amount of compensation they would be willing to accept to give up specific environmental services.  It is called “contingent” valuation, because people are asked to state their willingness to pay, contingent on a specific hypothetical situation.

Application of the Contingent Valuation Method:

1. Stipulate a hypothetical situation that involves individuals who buy some improvement in environmental quality. Compensated for decrease in some environmental amenity.
2. To hypotheses extracting money decision to get better environmental quality.
3. To decide the survey it will be by telephone, email then analysis the result on econometric technique to estimate WTP or WTA.
4. Another way to show the WTP or WTA is through experimental technique.

Experimental technique is

1. the another way to eliciting WTP or WTA
2. To evaluate various types of marketable permit schemes for pollution and to look at noncompetitive behavior of firms more generally.
3. It is used to examine the divergence between WTP and WTA for individual.

Decentralization Policy in Indonesia

1. A.    Definition of Decentralization.

The term decentralization according to Wikipedia which is the transfer of authority from central to local governments to manage their own household affairs based initiatives and aspirations of its people within the framework of a united Indonesia. in other hand, decentralization is the transfer of responsibilities, authority, resources (human, financial, etc.) from the central government to local governance.

1. B.     The Early History of Decentralization.

Murtir Jeddawi said as quoted by Hurriah in the article “Local Political Decentralization” that decentralization is a means of separation of powers from central government to local governments so that a media relations arrangements between levels of government (intergovernments) within a State.

In the beginning of decentralization arise due to the centralization of the period before the reform. Centralization itself means concentrating all authority to some leader or someone who is at the top. Before the advent of regional autonomy, centralization is widely used by Indonesian government. Centralization itself considered to be very ineffective because people can not reach directly. In the Old Order, centralization causes a lot of upheavals in some areas. This happens for several reasons, one of which is the convergence in all aspects in Jakarta and Java so that local communities are not given opportunities to develop their areas. Rather than develop its own country, will help the development process was very difficult to do. This is because of such centralization.

In the Old Order period, there was mutiny in the area that is triggered by the central government injustices in after the area in the economic, political, social, and others. Local community hoped that the establishment of a republic could be a fair country, which does not distinguish one region to another, which generalizes the whole area in all aspects, and others. Expectations are charged to the New Order government.

In the New Order era, regional conflicts can be said to be muted. This is because under the New Order government led by a very authoritarian with a leader who has a military base. Everything related to the affairs of the country or countries considered dangerous and the government quickly would soon be punished or sanctioned so that society can not be silenced and aspirations.

Media were not allowed to carelessly write or distribute news related to or involving “depravity” of government, so that in the New Order news broadcast through electronic media and print media is completely controlled broadcasting. If anything the government or writing allusions to the government then the government did not hesitate to “spoil” such media. Even the many books that prohibited published in the New Order. Even the political aspirations were forced by the government so that the Golkar party as if the majority of party choice.

Apparently the government also had “a decline in control” so that the resistance had occurred. Disappointments were revealed all the people. Decentralization of the coveted society since the Old Order still yet to be realized in the New Order. Events that are very surprising is the separation of East Timor from Indonesia because it regional autonomy is not being implemented. From this later period of the New Order regime that eventually decreased and emerge the reform.

In the reform period of 1998-1999, state of Indonesia can be said is very worrying. Old Order government leaves the “legacy” a very bitter, debt everywhere, very high price hikes, an unstable economic situation, and others. It can not be denied that the New Order era was born many positive side, the price of basic goods are relatively affordable, political, economic, security, well-controlled. But it was behind these things there is a negative side that is not lost much. Practice of Corruption, Collusion and Nepotism by the government under the New Order was a very bad impact for the continuation of the reform period.

In the reform period, start decentralization was introduced. Precisely in 1999 through Law No.22/1999 on Regional Governance and Law 25/1999 on Financial Balance between Central and Local Government.

1. C.    The Goal of Decentralization.

The purpose of the policy held certainly wants something better than before. Decentralization aims to prevent the centralization of finance at the central government alone, as democratization effort to involve local government to the people to be responsible for organizing the government. And the main thing is for improvements in the field of social economy so that more are realistic.

Regional Autonomy Law has also been called up to seven times, namely Law 1 of 1945, Law 22 of 1948, Law 1 of 1957, Law18 of 1965, Law 5 of 1974, Law 22 of 1999 and the final Law 32 of 2004.

According to Law No. 5 of 1974, decentralization was the transfer of government from the center to the regions. Delegation of authority to Local Government, solely to achieve an efficient government.

According to Law no. 22 of 1999 on Local Government that local autonomy is the authority of the Autonomous Region to organize and manage the interests of local people own initiative based on community aspirations in accordance with legislation.

According to Adam Smith, decentralization has the main goals which are politic and economic goals. Benefit for the central government in this policy is to:

“Political education, training in political leadership and for political stability”

The the benefit for the Local government in this policy is to:

“Political equality, local accountability, and local responsiveness”

In the article “Sketch of the decentralization policy in Indonesia”, Koirudin says that’s why Bowman and Hampton (19 830) states that there is no government of a country with a vast territory to determine the policy effectively or to implement policies and programs efficiently through a centralized system. Thus the urgency of the delegation of authority needs or delivery as well in the context of the central government politically and administration to organisasiatau units outside the central government becomes very important to drive the dynamics of a government.

Policy sometimes is out of the goal. Similarly, the decentralization policy is reaping a lot of criticism, whether get positive benefits or get a negatife effect for Indonesian government.

Thus the author will explore one by one about whether the positive benefits of this decentralization policy and whether the negative effects of this policy.

1. D.    Form of Decentralization.
2. Deconcentration of administrative authority

Deconcentration in the form of a shift in the volume of work of central departments to the representatives of the region without any conveyance or transfer of authority to take decisions or discretion to make decisions.

1. Delegates to the ruling authority

The delegation is the delegation of decision making and authority of managerial to perform specific tasks to an organization which is directly under the supervision center.

1. Devolution to local governments.

Devolution is a condition in which the central form of government units outside the central government to give some specific functions to the units were to be implemented independently. Devolution is a more extensive form of decentralization to refer to situations where the central government to transfer authority to local governments in decision-making, finance and management.

d. Transfer of functions from government to private sector

The transfer of functions from government to private sector or privatization is surrendering some authority in the planning and administration of certain responsibilities to private organizations.

1. E.     Positive Benefits of Decentralization Policies.

Decentralization has many benefits for all regions in Indonesia. According to Agung in the article “National Seminar on Reforming the Decentralization Review Indonesia”, with the publication of Law 22/1999 and Law 32/2004 as a new round of decentralization and regional autonomy in Indonesia. Policy of decentralization and regional autonomy in real terms has positively contributed to the development of political, economic, social, and cultural communities of Indonesia.

Facts in the various regions show how decentralization and regional autonomy has given space for regions to innovate in the implementation of better public services for the society. The city of Yogyakarta, Blitar City, Gowa, Gorontalo City, Solok District, and several districts of other people understand what is required. This is where the optimism of decentralization and regional autonomy can be placed.

In addition, the presence of this system, the majority of existing policies and decisions in the area can be decided in the region without the intervention of the Central Government. Or it can be said that Local Government is more aware of the conditions of an area, so that this decision will be applied because it will be understood by the characteristics of the people in the region. While the Central Government see in the general term only.

From an economic point too many advantages from the implementation of this decentralized system where local governments would be easy to manage natural resources it has, thus if natural resources have been managed optimally owned by the local income and people’s income will increase. As reported in Tempo magazine in January 2003 “Decentralization: Towards a Community-Based Marine Resource Management Local.

With the holding of decentralization in terms of culture will strengthen the socio-cultural in a region. Due to the implementation of this decentralized system of local governance will be easier to develop a culture which is owned by the region. Even culture can be developed and introduced to other areas. This later will be one of many potential areas.

In terms of decentralization of state security was an attempt to maintain the unity of the State of Indonesia, because with the implementation of this policy will be able to reduce the areas that wanted to separate themselves with the Unitary Republic of Indonesia, (the regions that feel less satisfied with the system or anything that related with NKRI) .

The other positive benefit from the decentralization is the educational aspect. In the centralization era, the education only happened in the centered area. So, given this decentralization policy, all areas can be accessed to do education, as told by the central government for 9-year compulsory education. Because of that Central government statement then the local government has the mandate and responsibility to improve the quality of public education in the area, so that the central government easy to improve the education in Indonesia because of the action of local government.

1. F.     The Negative Impact of Decentralization.

Of course, the policies have been made ​​in order to realize the better things than before. This policy was made as detailed as possible so that prosperity will be realized. But the risks that occur with the existence of a policy sometimes will be happen. Decentralization in addition has a positive impact, also have negative impact for the region and the central government. Because of the absence of central government control of this policy will sometimes be misused, particularly in special areas, excessive euphoria in which the authority only benefit a particular party or group and used to take advantage of the individual or personal. Or it can be said that this system opens opportunities as possible for local officials (officials who are not true) to do KKN. Like the Tempo magazine, published Thursday, November 4 (www.tempointeraktif.com) “Decentralization Corruption through Regional Autonomy.”

“After the Governor of Nanggroe Aceh Darussalam, officially became a suspect corruption purchase generators worth USD 30 billion, and then turn to West Sumatra Governor Zainal Bakar as suspect cases of official corruption council budget in APBD 2002 amounting to Rp 6.4 billion by the High Court of West Sumatra. Two cases of corruption involving the governor of this, plus the corruption case involving dozens of members of the Regional Representatives Council in various areas in Indonesia, with a similar mode: to distort the local budget. “

there is no flow money which given by the Central Government to Local Government as Syukriy Abdullah said in the article “Decentralization Asymetris in Aceh, Papua, and DIY. ” Syukriy said that at least this version of the 40s students from Papua staged in West Irian Liberation Monument Mandala. Damian Urip as ation coordinator states that Autonomy does not provide benefits for indigenous Papuans in the interior. Redistricting did not improve people’s welfare. No improvement occurred after a divided district.

According to BPS Papua, as Syukrie Abdullah said that the Human Development Index (HDI), Papua, not much moved, if not be called stagnant. Year 2002 recorded 62.1, and in 2007 (63.41). In fact, according to Vice President Jusuf Kalla, the central government had disbursed Rp 20 trillion to special autonomy in Papua province, and Rp 8 trillion to the province of West Papua.

With this case it can be concluded that the money given by central government for local governments to prosper the public is not applied even a mere personal advantage to the parties who are not responsible.

In addition, Anggi Rahajeng, the Lecturer IPIEF of the subject ofEconomic Development, said that Special autonomy fund that provided the central government to local government has its own obstacles to be divided equally. Anggi been almost a year conducting research in Irian region but was not succesfully. Funds granted special autonomy to the central government throughout the region with equal portions to make local governments unable to share it, such as funding for indigenous people, the immigrant population, and so forth. So the policy of decentralization, especially in the drainage of special autonomy funds are still choked up even obstructed so that prosperity was not applied.

Here’s some corruption mode region, published by Habibi Center through Hitsuke.blogspot.com:

1) Corruption Procurement of Goods by mode:

a. Distension (mark up) the value of goods and services from the market price.

b. Collusion with contractors in the tendering process.

2) Removal of goods and inventory of state assets (land) with the mode:

a. Bringing his office for personal inventory.

b. Selling inventory of office for personal gain.

3) Illegal hiring, payment of salaries, promotion, pension arrangements and so on with the mode: Picking up additional costs beyond the official requirements.

4) Withholding of social assistance and subsidy money (schools, houses of worship, orphanages and homes) with the mode:

a. Cutting social assistance funds.

b. Usually done in stages.

5) help fictitious

Mode: Create a fictitious application letter as if there is assistance from the government to outside parties.

6) Diversion of funds the project with the mode:

a. Taking fund government projects outside official regulations.

b. Cutting funding the project without sepengtahuan others.

7) Physical fictitious Project

Mode: Funds are allocated in the official report, but the project physically nil.

8) Manipulation of the sale proceeds, tax revenues, user charges and fees with the mode:

a. Total real sales revenues, taxes are not reported.

b. Determination of revenue target.

Having discussed the negative impact from an economic standpoint, the effect also occurs in terms of culture. Because of each region compete to show their culture respectively. So, indirectly it will fade the unity Indonesian nation itself. Although it is true that a local culture should be highlighted so as to attract the attention of tourists both foreign and local tourists who ultimately can improve the income of an area, but the gap would occur if the area to one another too highlight the area, while the region is in one bond, namely the Indonesian state.

The most significant impact is when decentralization fails to be applied, then a region also flocked to separate themselves, as is now happening in the area of ​​Irian. Those who are native citizens of that area feel that the policy is cannot to prosper the people of Irian there, so they “insist” to secede from Indonesia.

The impact on the education aspect also occurs; one of them is no proper management of teachers. Minister of National Education (Education Minister) Mohammad Nuh said that after the era of decentralization vulnerable teachers moved because of political interests or personal problems. Thus appears that the discourse of educational problems will be centralized, decentralized or both of them.

1. G.    The Conclusion.

Central Government incessantly to improve the policy of decentralization because it is the central government wants local governments are independent in all things, as I have said in this sub chapter the objectives of decentralization. No need any interference from the central government to regulate an area, simply monitor from a distance only. Actual intervention of the central government also needed some time. But to make a region can “stand” alone, slowly all returned to their respective local governments.

With the mandate or the transfer of authority, resources (human, financial etc.), and their resulting responsibilities of local governments (for officials who are not true) to arbitrarily set the area, they would easily manipulate the central government provided funds for the welfare of their respective regions. Because of this problem, the policy of decentralization reaps a lot of problems, whether these policies have a positive impact, or even the impact is not good. So that needs to be reviewed again on the policy. But in my opinion, is not this policy should be reviewed, but the moral form the people itself (the officials are not true). Human resources needed to prosper the area are clean of corruption. At the time of the Prophet and his Companions, they can carry out the mandate with the best, because they all still have good morals, who understand the meaning of trust and responsibility of the truth. I hope Indonesia will get the good leader so Indonesia can make a welfare society.

References:

1. http://ugm.ac.id/new/id/news/seminar-nasional-menata-ulang-desentralisasi-di-indonesia.
2. www.averroespress.net.
3. http://id.wikipedia.org/wiki/Desentralisasi.
4. http://syukriy.wordpress.com/2009/11/03/desentralisasi-asimetris-di-nad-papua-dan-diy/.
5. http://hitsuke.blogspot.com/2009/05/sentralisasi-dan-desentralisasi.html.
6. http://hurriah.blog.fisip.uns.ac.id/2010/11/09/desentralisasi-politik-lokal/.