I. Basic Concepts of Islamic Economics
1.1. Definition of Islamic Economics
Islam is a religion of Kaaffah (comprehensive)). No single dimension of human life both with regard to his relationship with the creator of universe (Hablumminallah) as well as human relations (Hablumminannas) but Islam gave the rules are very complete and clear. The rules are to be realized by each individual if he wants to get that ultimate happiness (al-Falah).
Along with the collapse of communism and the collapse of capitalism is facing the problems of humanity, especially in the economic field which is characterized by a global recession in the countries that embrace the capitalist system. then Islam is considered to be an alternative solution (even the only alternative-pen) for solving the problems faced by mankind. Therefore the economic studies of Islamic or Sharia sometimes also called the economy becomes a necessity for Muslims, even for the whole of humanity even to the exclusion of their faith background.
According Haron, said the economy was first used in 1440 AD, is derived from the medieval French economie or comes from the Latin Oeconomia. Or also derived from the Greek, oikonomia which comes from the word meaning oikonomos set up or maintain. While the Arabic equivalent word al-Iqtishad economy is derived from the word meaning alqashdu is consistent, fair and not excessive. Economic sense according to the terminology of the western economy, as suggested by Wiiliam S. Samuelson and Nordhaus is "Economies is the study of the use of limited resources to produce valuable commodities and distribute them to different people", which means the economy is a study of the use of resources limited to produce valuable commodities and distribute them to everyone.
If the economy ends with the word Islam said the economic significance has another meaning. M. Akram Khan said: "Islamic economics aims the study of human falah (well-being) Achieved by organizing the resources oft the earth on the basic of cooperation and participation" means: Islamic Economics meaningful studies related to how to achieve human happiness by the way organize all sources that exist on the earth with hope based on solidarity and joint participation.
Kursyid Ahmad give a more specific definition again: "Islamic economics is a systematic effort to thy to understand the economic's problems and human behavior in the relation to the problem from an Islamic perspective" Economics Islam is a systematic attempt to understand the economic issues and relational human behavior in the Islamic perspective ".
Two definition above is sufficient to provide a clear picture that the Islamic economy is the standard are the values taught by Allah and His Messenger, so that the economy in Islam is not regarded as something independent of the value as understood by western people against economy. Indeed, the values of Islam should be the core of the economy. According to Siddiqi, Philosophy of Islamic economics is based on the principles of freedom, equality, justice and cooperation is a manifestation of the central doctrine of Islam is monotheism. With the realization of these values would make life good and beautiful.
In addition, in terms of economic objectives in Islam is not just merely economic prosperity (physical dimensions alone) but further away from the al-Falah (happiness plenary) both in this world and in the hereafter.
1.2. Basic Principles of Islamic Economics
According to Nurul Huda, et al. There are three principles of Islamic economics:
1. All that is in the universe is absolutely belongs to God. Humans are just caliph who was given the mandate to manage in accordance with rules set by him. As Allah SWT says in Surat an-Najm: 31
4
"And only Allah belongs what is in the heavens and whatsoever is in the earth, that He gave replies to those who do evil for what they have done and gave replies to people who do good with better reward (heaven) "
2. To melaksnakan duties as the Caliph of Allah, humans must please help and assist each other in carrying out economic activities that aim to worship God.
3. Faith in the hereafter, which is an important principle in an Islamic economic system because of this conviction of human economic behavior will be controlled because he realized that all his actions will be questioned later by Allah SWT
These three things, to be hold in economic activity, both with regard to the allocation of resources, production and distribution of goods and services as well as the prosperity of the results of the three pillars of the economy in general.
II. Economic Factors According to Islam
In economic studies, there are three of the most crucial discussion as suggested by economists. These three things are; resource allocation, production and distribution. All three need to be studied more deeply so that we can fully understand the Islamic view of the three factors of the economy
2.1. Allocation of Resources
In macro-economic assessment of resource allocation is very important and crucial, it's just that economists do not have an agreement with regard to how the amount of the allocation of economic resources, including the Muslim economists. However, there are two things that are agreed upon the land (land) and labor (labor). Two aspects of this that the authors think it is very important to discuss the perspectives of Islamic economics. Because of all this the understanding of capitalism are already entrenched in the paradigm of human thought in general, including Muslims. This is what resulted in excessive eksplotiasi to economic resources, destruction of ecosystems and the social fabric of society today.
A. Land (Land)
The land in question is everything that is provided by God for the welfare of mankind. In regard to this, Islam gives its own rules:
First: God is the absolute owner of what is in this universe, humans are only given a mandate to take advantage of what is there for the welfare of mankind
Secondly: Islam acknowledges the ownership multijenis (multitype ownership), namely Islam recognizes various forms of ownership, both by private (individual), state or mixed. The existence konspep multijenis ownership is nothing else to ensure fairness so that no process persecution against other human multitude. Therefore, the branches of the economy are important and dominate the life of people much like energy, water and minerals should be managed by the State.
In terms of management of natural resources available, Islam provides certain rules so that its presence can give multimanfaat for the welfare of mankind. The rules are as follows:
First: The resources used for the benefit of all not the interests of a few people or a particular group
Second; Everyone should look for resources in a way that is true and honest accordingly.
Third; Although attempts were made properly but tersbut should also be adjusted according to the requirements keumatan
Fourth; no one has the right to waste much less destroy the natural resources that exist, and everything should be utilized for the welfare of mankind diberdasyakan
B. Labor
Islam is a religion that strongly advocated for his people to be independent and have a job so that the demikianakan have izzah or honor. Behaviour stand idle, lazy and have no desire to work not in accordance with the values of Islam. Prophet Muhammad said: "A person who carries a rope and then come up with a bundle of firewood and menjulanya so God keep the honors himself, is better than someone who beg, and they gave him or not" (HR. Bukhari)
In economic theory, the presence of workers is something that is very important. Because despite the abundant natural resources but human resources or labor was limited then it will not generate enough production may benefit mankind.
Transactions employment in Islamic law are included in the category of a lease or al-Ijarah. Islam allows a person to work by providing services to others atapun otherwise contracted others to work on him. To avoid problems-persolan that occur between people who work (labor) and employers (employee) Islam has long ago provide guidance related to it to ensure both sides
First: Employers and workers are equal. Only the duties and obligations of each is different. Entrepreneurs work as closely as possible to manage the company while labor work as closely as possible to create profits for the company
Second; Employment contract agreement in view of Islam must be clear and truly understood by both parties. To avoid a conflict that would occur Islam requires that the employment contract shall state clearly:
a. Forms of cooperation in question here is a description of the work to be carried out. The types of work that should not be made unclean by a Muslim
b. Years of service.
c. Wages. Labor compensation transactions (Ijarah) in the form of wages or salaries must be clearly stated in the contract. It is as the Prophet Muhammad: "If any one of you hired worker his wages then he should inform him" (HR. An-Nasai)
d. Workers were poured
Third, the rights of workers must be fulfilled as agreed. In the Islamic view of the attitude of employers who procrastinate when payments could be considered acts dzalim (مطل الغني ظلم)
2.2. Production in the Islamic view
The production is a process that has existed since the first human existence on this earth. Production is essential for human survival. In order for this production, truly benefit mankind, Islam gives atauran-specific rules to be a referral (guidance) in carrying out production activities. Here are some basic rules for the production and the overall economy, among others:
1. All production activities tied to the level of moral values and technical Islami
Since the activities mengorganisisr factors of production, the production process to marketing and customer service to all of them should follow Islamic morality. Production of goods and services that can damage human morality and away from religious values are forbidden. Besides Islam also teaches the priority (dharuriyah, hajjiyah and tahsiniyah) in fulfilling the needs of consumption and prohibit excessive attitude and tabdzir
2. Production activities must consider the socio-social aspects
Production activities should keep the values of balance and harmony with the social environment and the environment in their community in a wider scale. In addition, people also have the right to enjoy adequate production and quality. So production is not only about the interests of the producer (stock holders), but also society as a whole (stakeholders). Equitable distribution of benefits and advantages for the production of the entire community and done in the best way is the main purpose of economic activity.
3. Economic problems arise not only because of scarcity but more complex.
Economic problems arise not because of the scarcity of economic resources to satisfy human needs, but also due to laziness and neglect to optimize all the grace of God, whether in the form of natural resources maupunmanusia. The attitude of the Qur'an often referred to as injustice or denial of God's favor. This implies that the production principle is not just efficiency, but widely is how to optimize the utilization of economic resources within the framework of human devotion to his Lord.
Production activities in the Islamic perspective is alturistik so that manufacturers are not only pursuing maximum profit only. Manufacturers must pursue the broader goal as the goal of Islam is falah in the world and the hereafter. Production activities should also be guided by the values of justice and virtue to society. The basic principle of Islamic manufacturers, namely: 1. have a full commitment to justice, 2. has the urge to serve the community so that all the decisions companies must take this into account, 3. profit optimization limits allowed by the two principles above.
2.3. Distribution In view of Islam
Justice is one of the pillars pilosofi Islamic Economics. The accumulation of wealth in the group, was incompatible with the values of justice as well as social equity are often echoed by marksisme not in accordance with the values of Islamic economics. The teachings of Islam are Wasathaa (middle). He recognizes the rights of individuals but also Islam recommends that the equitable distribution to the less fortunate.
Because of the tendency of human beings who loved treasure, God himself governing the distribution of wealth that can truly reflect the sense of justice for all mankind. If the rules on the distribution done properly as God commanded, it will generate a positive impact that can be outside. The positive impact include:
In the Islamic concept of the behavior of the public distribution is part of the process of public awareness in a form closer to Allah SWT. Therefore the distribution of Islam will create a life of mutual respect and respect between each other, as between each other will not be perfect existence as a human being if nothing else.
A Muslim would be to avoid the practice of using the distribution of goods that destroy society, such as liquor, piracy, things that contain elements of usury and pornography and others. Because in Islam is not only optimizing the impact of human ability but also the effect on behavior pengkomsusi.
State is responsible for the distribution mechanism to prioritize the public interest rather than the interests of a group or privately.
The State has a responsibility to provide public facilities related to income distribution pengoptimalisasi problems, such as; schools, hospitals and jobs.
In terms of distribution of wealth among fellow individuals, Islam makes its own rules so that distribution was really happening with justice and does not rotate at a handful of people. The rules are: charity, donation, charity, endowments, gifts, grants and others. Generosity based economy which is an important part in the economy of Islam is the solution for economic problemantika who can not be tackled by economists kaptitalismenya western thinking.
III. Conclusion
Islam is a complete religion, all aspects of human life is set in a complete, elegant and intact with the values bersendikan to the doctrine of tawhid so that people can reach falah in the world and the hereafter
Economic activity is the human life that get significant attention in Islam it is evidenced by the number of verses maupu Hadith that addresses the economic issue. In the midst of the collapse of the economic system marksisme and the collapse of capitalism, Islam is expected to be a solution to solve the problems that dihadai mankind.
With philosphy of freedom, equality, and cooperation keadalian monotheism as a benchmark based on the economic basis of Islam, we must be sure that Islam could be the right solution to resolve the failed economic persolan solved by systems of human thought results.
Bibliography
Anto, Hendrie, Introduction to Islamic Micro Economics, Yogyakarta, Jalasutra 2003
Bukhari, Muhammad bin Ismail, Al-Jami'us Shahiih Al-Mukhtasar, Beirut, Daar Ibn Katsier, 1987
Chapra, M. Umar, Islamic and Economic Challenges, Jakarta, Gema Humanities Press, 2000
Hafiduddin, Didier and Hendri Cape, Manajemn Sharia in Practice, Jakarta, Gema Humanities Press, 2003
Haron, sub-department and Nursofiza Wan Wan Azmi, Islamic Finance and Banking System, Selangor, Mc. Graw Hilld Sdn. Bhd 2009
Huda, Nurul, et al, Macroeconomic Islam: Theoretical Approaches, Jakarta: Kencana 2008
Karim, Adiwarman Anwar, Islamic Micro Economics: Issue Three, Jakarta: PT RajaGrafindo Persada 2007
Nawawi Ismail, Islamic Economics: Perspective theory, Systems and Legal Aspects, Surabaya: Son Media Nusantara 2009
Siddqi, Muhammad Nejatullah, Economics An Islamic Approach, Lahore, Shirkat, Printing Press, 2001
Tanjung, Hendri The Failure Of Economics theories, http://www.thejakartapost.com/news/2009/02/04
Yusanto, M Ismali and M. Arif Yunus, Introduction to Islamic Economics, Bogor, Al-Azhar University Press, 2009Google Terjemahan untuk Bisnis:Perangkat Penerjemah
1.1. Definition of Islamic Economics
Islam is a religion of Kaaffah (comprehensive)). No single dimension of human life both with regard to his relationship with the creator of universe (Hablumminallah) as well as human relations (Hablumminannas) but Islam gave the rules are very complete and clear. The rules are to be realized by each individual if he wants to get that ultimate happiness (al-Falah).
Along with the collapse of communism and the collapse of capitalism is facing the problems of humanity, especially in the economic field which is characterized by a global recession in the countries that embrace the capitalist system. then Islam is considered to be an alternative solution (even the only alternative-pen) for solving the problems faced by mankind. Therefore the economic studies of Islamic or Sharia sometimes also called the economy becomes a necessity for Muslims, even for the whole of humanity even to the exclusion of their faith background.
According Haron, said the economy was first used in 1440 AD, is derived from the medieval French economie or comes from the Latin Oeconomia. Or also derived from the Greek, oikonomia which comes from the word meaning oikonomos set up or maintain. While the Arabic equivalent word al-Iqtishad economy is derived from the word meaning alqashdu is consistent, fair and not excessive. Economic sense according to the terminology of the western economy, as suggested by Wiiliam S. Samuelson and Nordhaus is "Economies is the study of the use of limited resources to produce valuable commodities and distribute them to different people", which means the economy is a study of the use of resources limited to produce valuable commodities and distribute them to everyone.
If the economy ends with the word Islam said the economic significance has another meaning. M. Akram Khan said: "Islamic economics aims the study of human falah (well-being) Achieved by organizing the resources oft the earth on the basic of cooperation and participation" means: Islamic Economics meaningful studies related to how to achieve human happiness by the way organize all sources that exist on the earth with hope based on solidarity and joint participation.
Kursyid Ahmad give a more specific definition again: "Islamic economics is a systematic effort to thy to understand the economic's problems and human behavior in the relation to the problem from an Islamic perspective" Economics Islam is a systematic attempt to understand the economic issues and relational human behavior in the Islamic perspective ".
Two definition above is sufficient to provide a clear picture that the Islamic economy is the standard are the values taught by Allah and His Messenger, so that the economy in Islam is not regarded as something independent of the value as understood by western people against economy. Indeed, the values of Islam should be the core of the economy. According to Siddiqi, Philosophy of Islamic economics is based on the principles of freedom, equality, justice and cooperation is a manifestation of the central doctrine of Islam is monotheism. With the realization of these values would make life good and beautiful.
In addition, in terms of economic objectives in Islam is not just merely economic prosperity (physical dimensions alone) but further away from the al-Falah (happiness plenary) both in this world and in the hereafter.
1.2. Basic Principles of Islamic Economics
According to Nurul Huda, et al. There are three principles of Islamic economics:
1. All that is in the universe is absolutely belongs to God. Humans are just caliph who was given the mandate to manage in accordance with rules set by him. As Allah SWT says in Surat an-Najm: 31
4
"And only Allah belongs what is in the heavens and whatsoever is in the earth, that He gave replies to those who do evil for what they have done and gave replies to people who do good with better reward (heaven) "
2. To melaksnakan duties as the Caliph of Allah, humans must please help and assist each other in carrying out economic activities that aim to worship God.
3. Faith in the hereafter, which is an important principle in an Islamic economic system because of this conviction of human economic behavior will be controlled because he realized that all his actions will be questioned later by Allah SWT
These three things, to be hold in economic activity, both with regard to the allocation of resources, production and distribution of goods and services as well as the prosperity of the results of the three pillars of the economy in general.
II. Economic Factors According to Islam
In economic studies, there are three of the most crucial discussion as suggested by economists. These three things are; resource allocation, production and distribution. All three need to be studied more deeply so that we can fully understand the Islamic view of the three factors of the economy
2.1. Allocation of Resources
In macro-economic assessment of resource allocation is very important and crucial, it's just that economists do not have an agreement with regard to how the amount of the allocation of economic resources, including the Muslim economists. However, there are two things that are agreed upon the land (land) and labor (labor). Two aspects of this that the authors think it is very important to discuss the perspectives of Islamic economics. Because of all this the understanding of capitalism are already entrenched in the paradigm of human thought in general, including Muslims. This is what resulted in excessive eksplotiasi to economic resources, destruction of ecosystems and the social fabric of society today.
A. Land (Land)
The land in question is everything that is provided by God for the welfare of mankind. In regard to this, Islam gives its own rules:
First: God is the absolute owner of what is in this universe, humans are only given a mandate to take advantage of what is there for the welfare of mankind
Secondly: Islam acknowledges the ownership multijenis (multitype ownership), namely Islam recognizes various forms of ownership, both by private (individual), state or mixed. The existence konspep multijenis ownership is nothing else to ensure fairness so that no process persecution against other human multitude. Therefore, the branches of the economy are important and dominate the life of people much like energy, water and minerals should be managed by the State.
In terms of management of natural resources available, Islam provides certain rules so that its presence can give multimanfaat for the welfare of mankind. The rules are as follows:
First: The resources used for the benefit of all not the interests of a few people or a particular group
Second; Everyone should look for resources in a way that is true and honest accordingly.
Third; Although attempts were made properly but tersbut should also be adjusted according to the requirements keumatan
Fourth; no one has the right to waste much less destroy the natural resources that exist, and everything should be utilized for the welfare of mankind diberdasyakan
B. Labor
Islam is a religion that strongly advocated for his people to be independent and have a job so that the demikianakan have izzah or honor. Behaviour stand idle, lazy and have no desire to work not in accordance with the values of Islam. Prophet Muhammad said: "A person who carries a rope and then come up with a bundle of firewood and menjulanya so God keep the honors himself, is better than someone who beg, and they gave him or not" (HR. Bukhari)
In economic theory, the presence of workers is something that is very important. Because despite the abundant natural resources but human resources or labor was limited then it will not generate enough production may benefit mankind.
Transactions employment in Islamic law are included in the category of a lease or al-Ijarah. Islam allows a person to work by providing services to others atapun otherwise contracted others to work on him. To avoid problems-persolan that occur between people who work (labor) and employers (employee) Islam has long ago provide guidance related to it to ensure both sides
First: Employers and workers are equal. Only the duties and obligations of each is different. Entrepreneurs work as closely as possible to manage the company while labor work as closely as possible to create profits for the company
Second; Employment contract agreement in view of Islam must be clear and truly understood by both parties. To avoid a conflict that would occur Islam requires that the employment contract shall state clearly:
a. Forms of cooperation in question here is a description of the work to be carried out. The types of work that should not be made unclean by a Muslim
b. Years of service.
c. Wages. Labor compensation transactions (Ijarah) in the form of wages or salaries must be clearly stated in the contract. It is as the Prophet Muhammad: "If any one of you hired worker his wages then he should inform him" (HR. An-Nasai)
d. Workers were poured
Third, the rights of workers must be fulfilled as agreed. In the Islamic view of the attitude of employers who procrastinate when payments could be considered acts dzalim (مطل الغني ظلم)
2.2. Production in the Islamic view
The production is a process that has existed since the first human existence on this earth. Production is essential for human survival. In order for this production, truly benefit mankind, Islam gives atauran-specific rules to be a referral (guidance) in carrying out production activities. Here are some basic rules for the production and the overall economy, among others:
1. All production activities tied to the level of moral values and technical Islami
Since the activities mengorganisisr factors of production, the production process to marketing and customer service to all of them should follow Islamic morality. Production of goods and services that can damage human morality and away from religious values are forbidden. Besides Islam also teaches the priority (dharuriyah, hajjiyah and tahsiniyah) in fulfilling the needs of consumption and prohibit excessive attitude and tabdzir
2. Production activities must consider the socio-social aspects
Production activities should keep the values of balance and harmony with the social environment and the environment in their community in a wider scale. In addition, people also have the right to enjoy adequate production and quality. So production is not only about the interests of the producer (stock holders), but also society as a whole (stakeholders). Equitable distribution of benefits and advantages for the production of the entire community and done in the best way is the main purpose of economic activity.
3. Economic problems arise not only because of scarcity but more complex.
Economic problems arise not because of the scarcity of economic resources to satisfy human needs, but also due to laziness and neglect to optimize all the grace of God, whether in the form of natural resources maupunmanusia. The attitude of the Qur'an often referred to as injustice or denial of God's favor. This implies that the production principle is not just efficiency, but widely is how to optimize the utilization of economic resources within the framework of human devotion to his Lord.
Production activities in the Islamic perspective is alturistik so that manufacturers are not only pursuing maximum profit only. Manufacturers must pursue the broader goal as the goal of Islam is falah in the world and the hereafter. Production activities should also be guided by the values of justice and virtue to society. The basic principle of Islamic manufacturers, namely: 1. have a full commitment to justice, 2. has the urge to serve the community so that all the decisions companies must take this into account, 3. profit optimization limits allowed by the two principles above.
2.3. Distribution In view of Islam
Justice is one of the pillars pilosofi Islamic Economics. The accumulation of wealth in the group, was incompatible with the values of justice as well as social equity are often echoed by marksisme not in accordance with the values of Islamic economics. The teachings of Islam are Wasathaa (middle). He recognizes the rights of individuals but also Islam recommends that the equitable distribution to the less fortunate.
Because of the tendency of human beings who loved treasure, God himself governing the distribution of wealth that can truly reflect the sense of justice for all mankind. If the rules on the distribution done properly as God commanded, it will generate a positive impact that can be outside. The positive impact include:
In the Islamic concept of the behavior of the public distribution is part of the process of public awareness in a form closer to Allah SWT. Therefore the distribution of Islam will create a life of mutual respect and respect between each other, as between each other will not be perfect existence as a human being if nothing else.
A Muslim would be to avoid the practice of using the distribution of goods that destroy society, such as liquor, piracy, things that contain elements of usury and pornography and others. Because in Islam is not only optimizing the impact of human ability but also the effect on behavior pengkomsusi.
State is responsible for the distribution mechanism to prioritize the public interest rather than the interests of a group or privately.
The State has a responsibility to provide public facilities related to income distribution pengoptimalisasi problems, such as; schools, hospitals and jobs.
In terms of distribution of wealth among fellow individuals, Islam makes its own rules so that distribution was really happening with justice and does not rotate at a handful of people. The rules are: charity, donation, charity, endowments, gifts, grants and others. Generosity based economy which is an important part in the economy of Islam is the solution for economic problemantika who can not be tackled by economists kaptitalismenya western thinking.
III. Conclusion
Islam is a complete religion, all aspects of human life is set in a complete, elegant and intact with the values bersendikan to the doctrine of tawhid so that people can reach falah in the world and the hereafter
Economic activity is the human life that get significant attention in Islam it is evidenced by the number of verses maupu Hadith that addresses the economic issue. In the midst of the collapse of the economic system marksisme and the collapse of capitalism, Islam is expected to be a solution to solve the problems that dihadai mankind.
With philosphy of freedom, equality, and cooperation keadalian monotheism as a benchmark based on the economic basis of Islam, we must be sure that Islam could be the right solution to resolve the failed economic persolan solved by systems of human thought results.
Bibliography
Anto, Hendrie, Introduction to Islamic Micro Economics, Yogyakarta, Jalasutra 2003
Bukhari, Muhammad bin Ismail, Al-Jami'us Shahiih Al-Mukhtasar, Beirut, Daar Ibn Katsier, 1987
Chapra, M. Umar, Islamic and Economic Challenges, Jakarta, Gema Humanities Press, 2000
Hafiduddin, Didier and Hendri Cape, Manajemn Sharia in Practice, Jakarta, Gema Humanities Press, 2003
Haron, sub-department and Nursofiza Wan Wan Azmi, Islamic Finance and Banking System, Selangor, Mc. Graw Hilld Sdn. Bhd 2009
Huda, Nurul, et al, Macroeconomic Islam: Theoretical Approaches, Jakarta: Kencana 2008
Karim, Adiwarman Anwar, Islamic Micro Economics: Issue Three, Jakarta: PT RajaGrafindo Persada 2007
Nawawi Ismail, Islamic Economics: Perspective theory, Systems and Legal Aspects, Surabaya: Son Media Nusantara 2009
Siddqi, Muhammad Nejatullah, Economics An Islamic Approach, Lahore, Shirkat, Printing Press, 2001
Tanjung, Hendri The Failure Of Economics theories, http://www.thejakartapost.com/news/2009/02/04
Yusanto, M Ismali and M. Arif Yunus, Introduction to Islamic Economics, Bogor, Al-Azhar University Press, 2009Google Terjemahan untuk Bisnis:Perangkat Penerjemah
Comments
Post a Comment
Bijaklah dalam berkomentar di bawah ini.