Islamic Economic Methodology

Written by Muhammad Imaduddin *

During this time when we talk about muamalah, particularly economic, we will talk about what is allowed and what is not allowed. This is the basic principle of muamalah itself, which states: "Pay attention to what is prohibited, outside of that can be done then." But the question then mengemuka, such as whether the economy in the perspective of Islam itself? How do philosophy and kerangkanya? Economy and how the ideal of Islam?

To answer these questions, then we need to actually see how the methodology of Islamic economics itself. Muhammad Anas Zarqa (1992), explained that Islamic economics is the framework consists of 3 methodology. First is the presumptions and ideas, or who called the idea and basic principles of Islamic economics. This idea comes from the Qur'an, Sunnah, and Fiqih Al Maqasid. This idea can be revealed later to be a scientific approach in building a framework of economic thinking Islam itself. Second is the nature of value judgment, or approach to the Islamic values in economic conditions occur. This approach is related to the utility concept in Islam. Last, is a positive science of economics. This section explains about the economic realities of Islam and how the concept can be derived in real conditions and real. Through three methodological approaches, the Islamic economy is built.

Other Islamic economist, Masudul Alam Choudhury (1998), explains that the economic approach to Islam that need to use shuratic process, or approach syura. Syura is not a democracy. Shuratic individual process methodology is replaced by a consensus of experts and market actors to create a balance in economic and market behavior. Individualism which is the basic idea of conventional economics can not survive, because they do not respect the right of distribution, so that terciptalah a gulf between the rich and the poor.
Question then arises, whether the concept of Islam in the economy can be applied in a country, for example, in our country? Indeed, recently the idea emerged to create a dual economic system in our country, where economic development is applied along with conventional economic Islam. But Islam can be applied in the real economy?

Before answering questions, and Umar Chapra (2000) explains that there are two flows in the economy, namely the flow of positive and normative. Normative flow is always looked something of a problem should occur, and so impressed perfeksionis idealist. While the flow of positive regard the problems of reality and the facts that occurred. The flow of this positive result is then a rational human behavior. Behavior that always see the problem from the economic point of view and the ratio nalarnya. Second is the flow between two extreme poles are different.

And what relationship the two streams with the implementation of Islamic economics? In fact the relationship is there will always be people who have thoughts and ideas that flow from these two. So do not be economic or Islam will be implemented, there will be a support and oppose. Therefore, as the person who is optimistic, the author will read 'Yes', Islam can be applied in an economic system.

But this optimism will be realized when ethical behavior and the market has changed. In Islamic ethics plays an important role in creating satisfaction or utility (Tag El Din, 2005). The concept of Islamic state that will create optimal satisfaction when the other party is reached or the satisfaction of the desired optimal result, which is also followed by the satisfaction experienced by us. Islam actually looked the important distribution, and was born as a form of charity from the distribution itself.

Thus, the basic framework of Islamic economics based on three metodolodi from Muhammad Anas Zarqa, which is then combined with the effectiveness of the distribution of alms and the application of the concept shuratic process (with consensus) in each implementation. From the framework, the economic insyaallah Islam can be applied in real life. And all of that must be wrapped by the perpetrators of ethics and quality improvement resources, human beings (Al-Harran, 1996). Utilities that will be optimal when the distribution of birth and the ethics of a reference in the economy behave. Therefore, the spirit to have ethical behavior and deeds that must now be dikampanyekan to all the human resources of the Islamic economy. So that the Islamic economy can actually apply in real life, which will create social justice, independence, and welfare of communities.

Wallahu 'alamu bishowwab.


Description:
The author is a Student S2 Islamic Banking, Finance, and Management at the Markfield Institute of Higher Education (MIHE), Markfield, Leicestershire, England.