Positivism and Secularism, that was the root problems that led to the emergence of a new paradigm in the development of science today, one of which is the science of Islamic Economics. Positivism assumes that all reality is there are objects that can only be measured using a logic truth value of cause and effect (causality). Therefore, conventional economics, which stood on this philosophical foundation will consider himself free value (value free), so scientists have to keep a distance from the object observed. With this philosophy, then indirectly conventional economics has been transformed into a "guard dog" for the interests of the capitalists.

Definition and Objectives
There are various definitions of Islamic Economics, according to economists and Muslim intellectuals. Two of the various terms are: Islamic Economics is a social science which studies the economic problems of the people who have the Islamic values (Mannan, 1997, p. 19). Islamic Economics is the branch of science that helps to realize human welfare through the allocation and distribution of resources which are scarce in accordance with maqashid (Chapra, 2000, p. 125). However, in essence can be perceived that the science of Islamic Economics is the study of human efforts in allocating resources to meet the needs of life in ways consistent with Islamic teachings.

Micro Economics is the application of economics in individual behavior as consumers, producers and as workers, as well as the implications of government policy to influence the behavior. While Macro Economics is the science of economics which studies the working mechanism of the economy as a whole (aggregate).

Counter-concept of Time Value of Money
Islamic economic principles which have come from both the legal sources of the Koran, Hadith and Muslim scholars thought. These fundamental values underlying the Muslim economists view the birth of thought, including reviewing the functions of money in economic life. In their opinion, the functions of money there are only two, namely: 1. as a measure of prices, and 2. means of payment. The function of money as a store of value is not recognized because it was considered something close to usury. The function of money is prohibited from actually gave birth to the theory that time value of money. Corollary, Muslim economists do not agree with this concept.

In Islam, charity is a very fundamental service and closely related to the divine aspects of social and economic. According to the provisions of Islam, zakat levied on every living human soul (zakat Al-Fitr), and the treasures of the qualified (zakat maal). Zakat-charity that is collected and then distributed to the needy, poor, Amil Zakat, reverts, serf, gharimin, fighters Sabilillah fi, and Ibn sabil.

General accounting function as a tool to present information that is financial, especially in relation to socio-economic activities within a community of people who apply tertentu.Sebagaimana now that the rules or standards used to compile financial reports - known as Generally Accepted Accounting Principles -- can not be separated from the community point of view (in which economic activity was organized) to the values of social life. This is evident from the not easy to harmonize international accounting standards, although there are always efforts towards cultivated by the International Accounting Standards, which we PSAK Part also using the IAS as a reference or references.

One of the fundamental problems faced by Islamic banks is currently standardizing accounting and auditing system, which aims to create financial transparency and improve the quality of financial services to the community. We know that among the keys to the success of Islamic banking is largely determined by the level of public confidence in the bank's financial strength is concerned, and confidence in the bank's operational compliance with Islamic sharia system. This belief is particularly trust given by the depositors and investors, which were both major stakeholders including the banking system in the world.

Islam does not recognize the term credit card. More precisely the debit card instead. But the community is a popular credit cards. How does Islam look at him? "Basically in Islam is not known whose name the credit card, the more precise is the debit card." That the contents of expression Assoc. Prof. Dr. Mohd. David Burn in one national seminar in Kuala Lumpur in 2002. Daud Bakar, who is also a member of the National Shariah Council of Malaysia is one of those who do not agree with the given label credit card Shari'ah.

Islamic Sharia rahmatan lil 'alamin gives freedom, flexibility and breadth of room for business activities of Muslims. Of course it was intended business activities in order to seek God's gift of a lawful provision, through various forms of mutually beneficial transactions prevailing in the society without violating or take the rights of others unlawfully. (QS.An-Nisa ': 29, Al -Mulk: 15)

The essence of fasting is to control yourself and desires of all of canceled reward value of fasting. Thus, fasting is also substantially self-control significantly from inappropriate behavior, such as mubazzir (exaggerated) in consumption, open the entertainment business disobedience (disco) and anything that is forbidden as ghibah, lied, saying cruel, corruption, accepting bribes, play gambling, including eating riba (bank interest).

Capital market is one milestone in the current world economy. Many industries and companies that use institutional capital markets as a medium to absorb the investment and the media to strengthen their financial position.

There is a close connection in developing Islamic financial institutions. So also with the instrumentation, instrumentation finances. One institution will require institutions and other instruments. When Islamic banking was developed, there was an urgent need to create Islamic financial markets. At the time of Islamic mutual funds raised, it is necessary instruments for the distribution of halal his placement Mutual fund portfolio sharia sharia banking needs, require halal stocks, and also raises the possibility of Islamic bonds opportunities.

This rubric is a display that will set forth the pioneers of Islamic economics both classical and modern. For this first edition we will set forth a figure of scholars-economists who are not familiar to Muslims, especially for those who bermadzhab Hanafi. These figures are Imam Abu Yusuf, a friend and both students of Imam Abu Hanifa is the most important.

Such flows freely secularism devastating role of religion in all public areas. Domain of religion pushed into a corner, which is limited to the maintenance process of birth, marriage, and death. In fact it is only taking care of his tendency to die. Because the birth was represented by the civil registry and the wedding was the civil registration authorities and courts. It is expected by the idea of secularism that he is free and is sponsored by supporters of the capitalist economic system because the power is also extended to the political and social fields. Therefore the wave of secularism that the economy is the domain of capitalism try to eliminate or sterilize religion in every economic sector, especially in the various policy and economic rules. Religious ideology should not color the economic practice. This expectation of capitalism. What is fact so?

In the context of conventional economics, there are many things we can compare the technical evaluation of the project, meaning that comparisons should be made of the perception of Islam when the techniques and concepts we can not find an adequate solution in the capitalist economic system. One of these is the concept of time value of money (time value of money).

Since the first man has used various means to establish exchange of goods, in order to meet their needs. In the civilization that is still very simple, human conduct exchange needs by barter. However, this exchange entails a double coincidence of wants from the parties that this exchange. The more numerous and complex human needs, the more difficult to make exchanges so that complicates human muamalah. That's why people had been thinking of the need for a medium of exchange that can be accepted by all parties. A medium of exchange is called money.

Marketing and communications are integrated, an integral part of the activities of charity management institutions, and even a front-line charity fundraising process, infaq, Sadaqah. Just like a conventional company, Zakat Management Institute (LPZ) had to have a powerful marketing team, creative, innovative, powerful and able to make a breakthrough. Trustworthy, transparent and professional is a necessity that should be the capital for LPZ, if not impossible to obtain the public trust.

Although at the beginning of the emergence of Keynesian economic thinking, the existence of money in the economy has not fully recognized. But along with the circulation period and in line with economic changes, the function and role of money in the economy more important that he not be separated from the economic system. This causes the berkonklusi economists that money is one important factor in determining the level of economic activity sesebuah country. At least there are two fundamental reasons why the economist's view that money is important in an economy. The first is that the money can be used to determine the amount of nominal, as the price level, and second because it also can be used as a standard to determine the amount of riel, such as the amount of riel riels output and employment.