Islam and the Development of
Economic Thought
A. Islam as a Living System.
As a complement previous religions, Islam has a special Sharia, which is komprenhensif and universal. Komprenhensif means Islamic sharia encapsulate all aspects of life, while the universal meaning of Islamic sharia can be applied in every time and place.
"And We sent thee not, but for (a) Mercy for all creatures" (Surat al-Anbiya: 107)
B. Common Position and Influence on the Development of Islamic Science.
In terms of Islam, Islam is the power of thought contained in the human spirit, the power of acquiring knowledge by observing the natural surroundings. As well as the Koran, Muhammad also puts teaching thinking and use Reason as a clear and unequivocal teachings. In hadistnya also mentioned to submit a variety of worldly affairs that are detailed and technical to the human mind. Both Nash showed that sense has a very important position and height of the teachings of Islam. In line with this Islam commands people to find and develop your knowledge il.
A. Islam as a Living System.
As a complement previous religions, Islam has a special Sharia, which is komprenhensif and universal. Komprenhensif means Islamic sharia encapsulate all aspects of life, while the universal meaning of Islamic sharia can be applied in every time and place.
"And We sent thee not, but for (a) Mercy for all creatures" (Surat al-Anbiya: 107)
B. Common Position and Influence on the Development of Islamic Science.
In terms of Islam, Islam is the power of thought contained in the human spirit, the power of acquiring knowledge by observing the natural surroundings. As well as the Koran, Muhammad also puts teaching thinking and use Reason as a clear and unequivocal teachings. In hadistnya also mentioned to submit a variety of worldly affairs that are detailed and technical to the human mind. Both Nash showed that sense has a very important position and height of the teachings of Islam. In line with this Islam commands people to find and develop your knowledge il.
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C. History of Economic Thought in Islam.
Phase One (450/1058 M)
The first phase is the phase of the beginning of the century to the 5th century AH or the 11th century BC, known as Phase Fundamentals of Islamic Economic Pioneered by Foqoha followed by later Sufi philosopher. The focus of fiqh is that which is revealed by the Shariah and in this context the fuqoha discuss economic phenomena. Their goal is not limited to a description and explanation of this phenomenon however, with reference to the Qur'an and the Hadith the Prophet as they explore the concept maslahah (Utility) and mafsadah (Disutility) related to economic activity. The thought that arises to what benefits terfokous something recommended and what disadvantages when implementing prohibited by religion. Exposure of the fuqoha the normative majority with positive insight when talking about behavior that is fair, good policy, and the limits allowed by the problems of the world.
While kontibusi Sufism on economic thinking is the keajengannya in promoting mutually beneficial partnerships are not greedy in exploiting the opportunities presented Allah, and it continues to refuse placement of wealth the world demands that are too high. While Muslim philosophers to remain based on sharia in the overall thinking. Eminent Islamic economic thought in the first phase is. Represented by Zaid bin Ali (80 H/738 M), Abu Hanifah (150 H/767 M), Ubaid bi Sallam (224 H/838 AD), Ibn Maskawih (421 H/1030 M) and Al-Mawardi (450 H / 1058 AD). and Abu Yusuf (182 H/798 M).
Thinking ideas ever created fuqoha and impact positive thinking include:
Abu Yusuf (798 M) was the first economist who writes specifically about economic policy and his book Al-Kharaz describing the economic obligations of the government to meet its people's needs. Suggest a farming charity and oppose the tax, how to finance bridges, dams, and irrigation.
The second phase (1058 AD-1446 AD)
The second phase began in the 11th century until the 15th century AD is known as a brilliant stage for leaving a very rich intellectual heritage. Muslim scholars in the past able to develop concepts of how people carry out economic activities should be based on the Qur'an and the Hadith of the Prophet. At the same time the other side of their face political reality characterized by two things:
* The disintegration of central authority and the division of the kingdom of Bani Abbasiyah into several regional powers that the majority are based on strength (power) rather than the will of the people.
* Rampant corruption among the rulers accompanied by moral decadence among the public which resulted in the widening inequality between the rich and the poor.
At this time terbantang Islamic territory from Morocco to Spain in the West to the East India has given birth to various centers of intellectual activity.
Eminent Islamic economic thinkers in this phase is represented by:
Al-Ghazali (d. 505 H/1111 M), Ibn Taymiyya (d. 728/1328 CE), Al-Syatibi (d. 790 H/1388 M), Ibn Khaldun (he can be considered a pioneer and author of the classic trading fisiokrat such as, for example, Adam Smith, and Neo classical writers such as Keynes), and Al-Maqirizi (845 H/1441 M).
His ideas of Al-Ghazali explains the functions of money in the economy long before the birth of Adam Smith 700 years before the father of conventional economics to write his book The Wealth of Nations.
Phase One (450/1058 M)
The first phase is the phase of the beginning of the century to the 5th century AH or the 11th century BC, known as Phase Fundamentals of Islamic Economic Pioneered by Foqoha followed by later Sufi philosopher. The focus of fiqh is that which is revealed by the Shariah and in this context the fuqoha discuss economic phenomena. Their goal is not limited to a description and explanation of this phenomenon however, with reference to the Qur'an and the Hadith the Prophet as they explore the concept maslahah (Utility) and mafsadah (Disutility) related to economic activity. The thought that arises to what benefits terfokous something recommended and what disadvantages when implementing prohibited by religion. Exposure of the fuqoha the normative majority with positive insight when talking about behavior that is fair, good policy, and the limits allowed by the problems of the world.
While kontibusi Sufism on economic thinking is the keajengannya in promoting mutually beneficial partnerships are not greedy in exploiting the opportunities presented Allah, and it continues to refuse placement of wealth the world demands that are too high. While Muslim philosophers to remain based on sharia in the overall thinking. Eminent Islamic economic thought in the first phase is. Represented by Zaid bin Ali (80 H/738 M), Abu Hanifah (150 H/767 M), Ubaid bi Sallam (224 H/838 AD), Ibn Maskawih (421 H/1030 M) and Al-Mawardi (450 H / 1058 AD). and Abu Yusuf (182 H/798 M).
Thinking ideas ever created fuqoha and impact positive thinking include:
Abu Yusuf (798 M) was the first economist who writes specifically about economic policy and his book Al-Kharaz describing the economic obligations of the government to meet its people's needs. Suggest a farming charity and oppose the tax, how to finance bridges, dams, and irrigation.
The second phase (1058 AD-1446 AD)
The second phase began in the 11th century until the 15th century AD is known as a brilliant stage for leaving a very rich intellectual heritage. Muslim scholars in the past able to develop concepts of how people carry out economic activities should be based on the Qur'an and the Hadith of the Prophet. At the same time the other side of their face political reality characterized by two things:
* The disintegration of central authority and the division of the kingdom of Bani Abbasiyah into several regional powers that the majority are based on strength (power) rather than the will of the people.
* Rampant corruption among the rulers accompanied by moral decadence among the public which resulted in the widening inequality between the rich and the poor.
At this time terbantang Islamic territory from Morocco to Spain in the West to the East India has given birth to various centers of intellectual activity.
Eminent Islamic economic thinkers in this phase is represented by:
Al-Ghazali (d. 505 H/1111 M), Ibn Taymiyya (d. 728/1328 CE), Al-Syatibi (d. 790 H/1388 M), Ibn Khaldun (he can be considered a pioneer and author of the classic trading fisiokrat such as, for example, Adam Smith, and Neo classical writers such as Keynes), and Al-Maqirizi (845 H/1441 M).
His ideas of Al-Ghazali explains the functions of money in the economy long before the birth of Adam Smith 700 years before the father of conventional economics to write his book The Wealth of Nations.
Third Fese 1446 M-1932 M
The third phase began in 1446 to 1932 AD is the closing phase ointu ijtihad (Independent Judgment) that resulted in this phase is known as Phase stagnation. In this phase the fuqoha just write notes of his predecessors and issue fatwas in accordance with the standard rules for maing respective schools. However, there is a movement of reformers over the last two centuries that calls for a return to the teachings of the Qur'an and the Hadith of Prophet Muhammad SAW as a source of life guidance.
Eminent Islamic Economic Thinkers in this phase are:
Shah Wali Allah (d. 1176 H/1762 M), Jamaluddin Al-Afgani (d. 1315 H/1897 M), Muhammad Abduh (d. 1320 H/1905 M) and Muhammad Iqbal (d. 1357 H/1938 M ).
The third phase began in 1446 to 1932 AD is the closing phase ointu ijtihad (Independent Judgment) that resulted in this phase is known as Phase stagnation. In this phase the fuqoha just write notes of his predecessors and issue fatwas in accordance with the standard rules for maing respective schools. However, there is a movement of reformers over the last two centuries that calls for a return to the teachings of the Qur'an and the Hadith of Prophet Muhammad SAW as a source of life guidance.
Eminent Islamic Economic Thinkers in this phase are:
Shah Wali Allah (d. 1176 H/1762 M), Jamaluddin Al-Afgani (d. 1315 H/1897 M), Muhammad Abduh (d. 1320 H/1905 M) and Muhammad Iqbal (d. 1357 H/1938 M ).
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