Methodology of Islamic Economy

During this time when we talk about the economy, especially, muamalah we will talk about what should and what should not. This is indeed a basic principle of muamalah itself, which States: "pay attention to what is prohibited, it may then be undertaken outside." But the question then asked questions, such as whether the economy inthe perspective of Islam itself? How skeletal and philosophy? And how is the ideal Islamic economy is it?

To answer those questions, and we need to see how the methodology of economy of Islam itself. Muhammad Anas Zarqa (1992), Islamic Economics tells us that it consists of 3 framework methodology. First is the presumptions and ideas, or called with the idea and the basic principles of Islamic economy. This idea comes from the Qur'an, Sunnah, Fiqh, and Al Maqasid. This idea later had to be lowered into the scientific approach in establishing Islamic economic thinking of the framework itself. The second is the nature of value judgement, or Islamic values in the approach towards the economic conditions that have occurred. This approach is related to the concept of utility in Islam. Finally, the positive part of economics science. This section describes the economic reality and how the concept of Islam can be derived in real conditions and real. Through three approaches the methodology, then Islamic economy is built.

Other Islamic economists, Masudul Alam Choudhury (1998), explained that the economic approach to Islam that needs to use a shuratic process, or Shura approach. Shura that is not democracy. Shuratic process is individual methodology was replaced by a consensus of experts and market participants in creating economic balance and market behavior. Individualism which is the basic idea of conventional economics can no longer survive, due pooh-poohed the existence of proper distribution, resulting in a gap between the rich and the poor.

The question then arises whether the concept of Islam in the economy can be applied in one country, for example in our country? Indeed recently appeared the idea to create the dual economic system in our country, where conventional economics is applied along with the economy. But could it be that Islam can be applied in real economic conditions?

Before answering this question, Umar Chapra (2000) explains that there are two streams in the economy, i.e. normative and positive flow. Normative flow it has always looked at the problem of something that should have happened, so impressed the idealist and perfectionist. While the flow of positive regard the problems of reality and facts of the case. This positive flow then produces a rational human behavior. Behavior that always see economic problems from the standpoint of ratio and his reason. Both of these branches are extreme among two different poles.

Then what to do with the implementation of both the Islamic economy? It turns out that it is there will always be people who have thoughts and ideas that are sourced from two streams. So or not so economy of Islam will be applied, there will be somewho oppose and support it. Therefore as being optimistic, then the writer will state ' yes ', Islam can be applied within an economic system.

But this optimism will be realized when ethics and market behavior has changed. Ethics in Islam was instrumental in creating the utility or satisfaction (Tag El Din, 2005).The concept of Islam States that the optimal satisfaction will be created while the other parties have already achieved the satisfaction or the desired optimal results, which is also followed by the satisfaction experienced by us. Islam actually looked at the important presence of the distribution, then the birth of zakat as a form of distribution itself.

Then, the basic outline of the Islamic economy based on three methodolody of Muhammad Anas Zarqa, which is then combined with the effectiveness of the distribution of zakat and the application of the concept of the shuratic process (consensus together) in any implementation. From the framework of Islamic economy, God willing it can be applied in real life. And all of it should be wrapped up by the ethics of the perpetrators as well as the improvement of the quality of its human resources (Al Harran, 1996). Optimal utility will be born while the distribution and the presence of ethics which becomes reference in behave of the economy. Therefore the spirit to have ethics and behavior that must now be ihsan campaigned to all human resources of Islamic economy. In order for the Islamic economy can really be applied in real life,which will create social justice, independence, and well-being of the people.