Continuous Improvement

Continuous Improvement (CI) is a basic philosophy on how to achieve optimal quality standards through systematic corrective steps and implemented on an ongoing basis. CI is more emphasis on some simple remedial actions conducted continuously but which would then grow a lot of ideas or innovation as a solution to the problems that arise. Such actions are not only made for one year or a monthly activity, but rather an ongoing basis and is done by every person in the organization from top management to the employee base. For example, in Japanese companies, such as Toyota and Canon, every employee provide written suggestions for improvements of 60-70, then presented and discussed, and then implemented.Continuous Improvement philosophy is the transformation of the concept of "Kaizen", which fix any errors that appear in the production process and gradually begins to correct errors of up to a little until there was found no error in the production process (zero defect). 

Islamic teachings also recognize the concept of Continuous Improvement. In the Qur'an states that "... Allah does not change the state of a people so that they change the existing situation on themselves. ... "(Surah Ar-Ra'd / 13:11).

Hadith the Prophet also said that if the conditions are the same today as yesterday was a loss and if the conditions are worse then a crash. In addition, the Prophet taught that "the best work is done full diligence although little by little" (Tirmidhi Hadith history). The hadith teaches that a little work is done constantly and professional better than a great work that is done is seasonally and not professional. Thus the spirit of Continuous Improvement greatly encouraged in Islam. 

Continuous Improvement concepts can be applied to any type of company, including Islamic Financial Institutions. The advantage is the application of Continuous Improvement process will be the formation of oriented paradigm of thinking and a culture of innovation within the company. Some barrier application of Continuous Improvement within a company is a process that has not been perfect job, knowledge in a work environment that is not shared atu distributed, more focused on technology than the needs or the ability of users to work.

To implement Continuous Improvement should be taken four basic stages, namely:
1. Companies must be able to define a useful management processes and useful not just generic, but also able to explain the work flow of a clear, step-by-step description of the work, and the identification of clear guidance, resources, information, methods to be used, and a mechanism to help each other each other;
2. The need for a shared understanding between the unit and the unit IT users by collaborating in determining not only the latest technology but also can be adopted by the user unit;
3. Using existing resources within the organization to explore more deeply and to share this knowledge to all personal; 
4. Forgive human error because it can be improved through the management, coaching, training, and experience in the world of sustainable business.

 After the four basic stages passed, the Continuous Improvement process can be applied very well so there was found no error (zero defect) in the production process. Thus expect an outcome without errors (zero defect) without going through the process of Continuous Improvement will only be wishful thinking. Implementation of Continuous Improvement in general, would be beneficial to reduce costs and improve performance possible in the creation of a better working environment.

Author: Merza GAMAL (Islamic Socio-Economic Observer)

As with the impact of Commodity Money

Beginning of the functions of money are as a medium of exchange (medium of exchange) and the unit value (unit of account). Then, in the 17-18 century, the capitalist adds another function of money as a store of value (store of value), which later evolved into the demand for money motive Speculation that alter the function of money as a commodity trading.

Much earlier, Imam al-Ghazali in the 11-12 century, has warned that "money is like imprisoning Trading functions of money, if the money being traded, undoubtedly stay little money that can serve as money." In the Islamic concept, money is not included in the utility function because of the benefits that we get the money instead of directly, but rather from its function as an intermediary to convert an item into another item. The impact of changes in the function of money as a medium of exchange and unit value of becoming a commodity we can feel now, which is known as the theory of "Economic Bubble Gum."

But actually, these impacts have been reminded by Ibn Tamiyah who was born in the reign of the Mamluk Bani year 1263. Ibn Tamiyah in his book "Majmu 'Fatwa of Shaykh al-Islam) delivered an important warning about the five items as commodity money, ie:
1. Trade money will trigger inflation;
2. The loss of confidence in the stability of the currency value will discourage people to do long-term contracts, and oppressing class income earners remain as an employee / employees;
3. Domestic trade will decline because of concerns the stability of the value of money;
4. International trade will decline;
5. Precious metals (gold & silver) which had previously been intrinstik value of the currency will flow out of the country.

In the 14th century, Ibn Khaldun in the book "Prolegomena" explains that the wealth of a country is not determined by the amount of money in the country, but is determined by the level of production and the country's balance of payments is positive. If a country prints money as much as possible, but it is not a reflection of the rapid growth in the production sector, hence the abundance of money has no value. The amount of money that is not in accordance with the value of the resulting production of a country known to cause inflation and bubble gum economics, which eventually led to a multi function crisis. Driver of a country's development is the production sector, not the monetary sector, because the production sector will provide employment, increase labor income, and generate demand (market) to other production.

For that, let us turn to the actual function of the money that has been executed in the Islamic concept, ie, as a means of exchange and unit of value, not as a commodity, and realized that the real money is just as intermediaries to make an item to another item.


Author: Merza GAMAL (Islamic Socio-Economic Observer)

Ironi Kehidupan Ramadhan

Ramadhan sudah berlalu separuh waktu. Ada fenomena yang amat paradok. Getir dan menyayat. Setiap batin. Siapa saja yang masih mempunyai hati. Hari-hari ini Jakarta semakin dipenuhi oleh gelandangan dan pengemis. Entah dari mana mereka. Setiap sudut jalan di Jakarta. Pasti menemukan pengemis, pengamen, dan pemulung. Jumlahnya tak sedikit. Mereka menyeruak. Di tengah-tengah kehidupan Jakarta. Kehidupan yang egois. Di jalan-jalan, di angkutan, di emper-emper toko, di kereta, di pasar-pasar, dan di kolong-kolong jembatan, dan tempat keramaian, mereka mencari kehidupan.

Di mana-mana melihat pemandangan para pemulung yang membawa keluarganya, anak-anak dan isteri, sambil mendorong gerobak. Anak dan isteri mereka wajahnya pias dan letih, mengarungi sepanjang jalan, di tengah padatnya Jakarta. Mereka terkadang tidur di jalan-jalan. Di emper-emper toko. Di stasiun kereta. Dan, di kolong-kolong jembatan. Mereka mengejar harapan. Mereka mengejar belas kasihan. Mereka mengejar kemurahan dan keramahan. Mereka mengejar orang-orang yang masih mempunyai hati. Mungkin itu hanya ilusi. Ilusi orang-orang yang tersisih dalam kehidupan.Ramadhan.

Jakarta tetap padat dan sibuk. Seperti tak nampak Ramadhan. Kehidupan malam. Tak berubah. Hotel-hotel, tempat hiburan, café, dan tempat-tempat keramaian, terus dibanjiri pengunjung. Plaza. Semakin penuh pengunjung. Orang berbelanja ramai. Mereka membawa belanjaan. Tak kira-kira. Belanjaan yang aneka ragam. Orang-orang yang berduit tak peduli. Mereka menumpuk makanan. Seakan besok terjadi prahara. Mereka sudah mempersiapkan hari lebaran (idul fitri). Pakaian dan baju. Mereka mempersiapkan dan memilih. Apa saja yang mereka inginkan. Mereka sudah memilih tempat-tempat berlibur bersama keluarga. Sebagian pergi keluarga negeri. Inilah kehidupan yang paradok.Hotel-hotel dan café ramai.

Menjelang maghrib. Orang-orang yang berduit berkelompok dan berdatangan. Mereka menikmati berbagai macam hidangan. Setiap hotel dan café menyelenggarakan acara buka puasa. Kalangan ekskutif, politisi, birokrat, pengusaha, dan sejumlah artis, menyelenggarakan acara buka puasa, di tempat-tempat yang mewah. Makanan berlebih. Makanan serba nikmat dan lezat.

Di rumah-rumah keluarga menyelenggarakan acara berbuka. Mereka berkumpul. Menikmati suasana Ramadhan. Kadang-kadang makanan yang berlebih dibuang di tempat sampah. Sisa-sisa makanan itu, yang terbuang disampah, dinikmati para pemulung, dan gelandangan.Ramadhan baru lewat separuh, ritme ibadah semakin menyurut.

Masjid-masjid mulai ditinggalkan jamaahnya. Sebagian masjid jamaahnya sudah tidak sampai separuh. Tak terdengar suara orang bertadarus. Membaca al-Qur’an. Sepi. Anak-anak muda hanya duduk-duduk. Ngobrol. Di malam hari lebih banyak mereka berkeliaran berboncengan motor atau mengendarai mobil, tak tentu arah. Laki dan perempuan. Mereka bukan muhrimnya. Ini menandakan kehidupan umat Islam mulai luruh. Masjid jamaahnya yang tersisa, tinggal orang-orang tua. Anak-anak mudanya tak lagi tertarik. Remajanya, bermain, berlari sambil membunyikan petasan. Kekusyukkan beribadah tak nampak.

Tak banyak lagi yang memperhatikan kehidupan remaja. Orangtua juga tidak. Orangtua hanya mencukupi kebutuhan mereka sehari-hari. Anak-anak tidak dididik dengan agama dengan ketat. Anak-anak dibiarkan menemukan jalan hidup mereka sendiri-sendiri. Mereka kehilangan identitas dan simbol-simbol Islam. Secara perlahan-lahan mereka hanya tinggal status sebagai penganut Islam. Gaya hidup dan kebiasaan mereka sudah berubah. Karena tak pernah mendapat sentuhan Islam. Mereka mereguk kehidupan modern dengan cara mereka sendiri.

Lebih ironi lagi. Mereka yang dahulu sangat sibuk mengurusi anak-anak muda, dan memberikan arahan, membina, dan mendidik, kini mereka tak nampak lagi. Mereka telah pergi. Pergi menjalani peran baru. Mereka menjadi politisi. Mereka sibuk dengan urusan poliltik. Mereka sibuk dengan urusan kekuasaan. Mereka sibuk dengan hitungan-hitungan angka. Mereka sibuk. Sangat sibuk. Mereka mereguk dan menikmati hasil kekuasaan. Mereka menikmati kehidupan baru. Mereka menikmati dengan peran baru itu. Mereka tak tertarik dengan peran yang lama. Mengarahkan, membina dan mendidik anak-anak muda, yang sangat menentukan masa depan. Mereka memilih hasil yang cepat dan konkrit, dan segera dinikmati. Mereka tak lagi memerlukan peran masa lalu. Inilah jalan menuju bencana bagi masa depan Indonesia.

Semakin banyak orang miskin. Semakin banyak orang yang tersisih dalam kehidupan. Semakin banyak orang yang tidak mengenal agama (Islam). Semakin banyak orang yang ‘riddah’ (murtad). Karena berubahnya orientasi kehidupan. Berubah secara hakiki. Mereka tak faham dan mengerti tentang hakekatnya kehidupan. Mereka tak memahami nilai-nilai kehidupan. Mereka tak memahami dan mengerti tentang hakekat Islam. Mereka tak mendapatkan alternatif, yang dapat menjawab masa depan mereka.

Dari tahun ke tahun Ramadhan tak mempunyai makna apa-apa. Tak mengubah kualitas kehidupan umat. Mereka justru menjadikan Ramadhan sebagai tradisi. Bukan sebuah sarana memperbaharui kehidupannya. Menuju kehidupan baru. Sebagai orang-orang yang muttaqien. Orang-orang yang saling mengasihi. Orang yang saling menguatkan iman saudaranya. Sesama muslim. Ramadhan akan berakhir. Dan, orang semakin sibuk mengejar kehidupan dunia...

Working in the spirit of Islamic Teachings

Islam requires every individual living in the community is worth as a human being, at least he was able to meet basic needs such as food and clothing, a job according to their expertise, or a foster home with enough stock. That is, for every level of life that must be provided in accordance with the conditions, so it is able to perform a variety of duties which Allah imposed as well as various other tasks.

To realize this, Islam teaches, every person is required to work or do business, spread on the face of the earth, and utilizing the provision of sustenance Allah as his word: "He who made the earth's easy for you, so they went up at every turn and eat part of his sustenance. And unto Him you shall (after) are raised. "(Surat al-Mulk: 5)The word "work" in the verses of the Qur'an as a business means a person who, either alone or with others, to produce a commodity or provide services (Qhardawi, 1977). Working or doing business is the main weapon to fight poverty and is also a major factor to earn income and an important element for the prosperity of the earth with humans as God's caliph permission.
Islamic teachings, get rid of all the factors that inhibit a person's barriers to work and do business in the face of the earth. Many idealistic teachings of Islam that motivates a person, often a counter-productive in its practice.

Doctrine "tawakkal" is often interpreted as a resignation does not mean leaving work and effort that is a means to obtain sustenance. Prophet Muhammad, in a Hadith, really appreciate the "work", as one hadith that reads, "If you "tawakal" to God with true resignation truth, God will give you provision as He gives sustenance to the high flying bird from its nest on morning with an empty stomach and go home in the afternoon with a full stomach. "

The above hadith is actually encouraging people to work or do business, and even have to leave the residence in the morning to make a living, not vice versa resigned silence in place just waiting for the availability of the necessities of life. This is exemplified by the companions of the Prophet Muhammad who trade by land and sea with persistent and tenacious. Their work and try to match the skills and expertise of each.

In several verses in the Qur'an, Allah has guaranteed sustenance in one's life, but will not be obtained unless the work or try to, among others, in Surah Al-Jumu'ah verse 10, it is stated: "If the prayer has been fulfilled, then bertebaranlah in earth and seek the grace of God, and remember God a lot that you prosper. "This shows that Islam calls for a high work ethic to fulfill his desire for his people, not merely by praying. Even to motivate trading activity (business), the Prophet SAW said: "Traders are straight and honest will eventually live with the prophets, siddiqin, and the martyrs." (Tirmidhi).

And in another hadith the Prophet Muhammad stated that: "The most excellent food eaten by a person is the result of his own efforts." (Bukhari)

Islam also teaches that when job opportunities or seek shelter at home (my hometown) is closed, then the people who experience it is recommended migrate (hijrah) to improve the conditions of life for the earth of Allah spacious and His provision is not limited to one place, as the Word of God: "He who emigrate in the way of Allah, they would find a place on this earth moved wide and in abundance ......" (Surah an-Nisa ': 100)

In fact, the hadith of the Prophet SAW said that if a person dies in his adopted would be greatly appreciated. For that, he will be rewarded in heaven equal to the distance between the place of his birth to his death place.

Islamic teachings, very motivated person to work or try, and strongly opposed to begging (begging) to others. Islam does not allow the unemployed and the idler accept charity, but people need to be encouraged to work and search for sustenance is halal as the Prophet Muhammad hadith that reads, "If a person begging treasure to someone else to collect it, she actually begging embers. Should he collect his own property." (Muslim)

Islamic teachings, gave a stern warning in terms of begging, as expressed by Ibn Qayyim, that beg to others is an act of injustice against Rabbul'alamin, the right place to ask, and the beggar right itself. Rabbul'alamin despotic action of the right means to ask, hope, humiliating yourself, and subject to other than Allah. He put something out of place, something not present to the beneficiary, and apply unjust towards monotheism and sincerity.

Apply wrongdoers to ask where it means oppressing people who asked for by request, he confronts the man who asked the tough choice between fulfilling his request or reject it. If the person had complied with his request, it is likely accompanied by resentment. But if not given, the person will feel ashamed. While the prevailing unjust to yourself means insulting yourself a beggar, not subservience to the Creator, degrading themselves, and are willing to bow their heads to their fellow creatures. He sold patience and neglect action to prevent yourself from begging to others.

In alleviating poverty, Islam does not solve the problem by providing material assistance to meet immediate needs, but try to involve the poor to actively overcome difficulties in addition to providing a solution that works. Islam leads the poor to utilize all the potential and directs all its might, no matter how small. Islam forbids someone begging while he has something that can be used to open up employment opportunities that will meet their needs.

Islam teaches, that all efforts to bring sustenance is halal is a noble thing, though sustenance was hard earned rather than begging and begging to others. Islam guiding someone to do the work in accordance with the personality, ability, and environmental conditions, and not let the weak be adrift without a handle.Islamic societies, both the ruler and the people, was asked to mobilize all its potential to eliminate poverty. They should make use of all the wealth, human resources and natural resources, which will increase the production and development of various sources of wealth in general that will impact the people of poverty alleviation.

Muslims asked to join hands to eliminate all defects that can damage the building society. Islamic societies are required to create jobs and open the door to try to (do business). In addition, it also must prepare experts who will handle the job. This is a collective obligation of Muslims. However, the reality in the Islamic community today is very far from the ideals of Islam taught in motivating a person to be successful in life.

Author: Merza Gamal (Islamic Socio-Economic Observer)