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.

Secularism is an idea that seeks to separate religion from human life. Thus science was not spared from this secularization efforts. Source of truth is only a mere knowledge that ultimately control their own people, while the revelation of God is no longer used as a guide of life. This has resulted in the destruction of human life and cause a lot of inequality. This situation encouraged the Islamic intellectuals deconstruct rollicking "disability" in the conventional economy, to then proceed with trying to bid or a responsible solution through Islam. With the source of the religion which is believed to provide guidance and perfect life in accordance with the development of this era, then it is proper Islamic Economic science serves as an answer to the economic reality that has hegemony of capitalism.

Economic science definition of Islam by Muslim intellectuals agreed that the science of Islamic Economics is economics in accordance with Islamic sharia, and if so will arise the question what schools used, its interpretation belongs, and the like questions. The author will not discuss the issue, because the different economics science discussion of fiqh and it will not bear an intellectual answer. According to the authors, the science of Islamic Economics standing on the typical paradigm. Paradigm that includes the Qur'an and Sunnah and its derivatives causes combined with the rationality and empirical research continues to move dynamically from text to context or otherwise from the context to the text. Paradigm, of course, must be in the corridor maqashidus sharia.

Concerning the epistemological paradigm or the basis of Islamic Economics is clear and we do not need to doubt it anymore. But there are difficulties experienced when we tried to formulate a theory of Islamic Economics. This has often been criticized, that why if the paradigm with the economic assumptions that are different but still the same theory. This is certainly reasonable, not merely an apology, because the new science of Islamic Economics begun to pick up again the last few years, whereas conventional economics has been and continues to grow several centuries ago to the present. Obviously this can be a challenge and an opportunity for young intellectuals.

Interestingly, even Kuntowijoyo encouraging that Muslim scholars are not inferior (not inferior) to say unscientific, because the size of objective scientific positivism secular sciences has obviously failed. Of course we agree with the suggestion that because we are building a foundation of knowledge and even a better civilization in the midst of Western hegemony. After all, Western civilization itself is the representative of the of the heyday of the Islamic and Western scientists are also many who take the thinking of Muslim scholars such as Ibn Rushd, Al-Ghazalli, Ibn Sina, Abu Yusuf, Ibn Khaldun, Ibn Taymiyyah and others. Finally, the future of Islamic Economics, of course, depends on the struggle and hard work of Muslim intellectuals who never gave up.

Most important examples of the derivative paradigm of Islamic Economics is the science of economics of the system free of riba, or interest rate instruments are replaced by exploitative sharecropping system. We can illustrate in a simple way: When we borrow loans from banks, in accordance with the agreement, we must pay principal and interest on the loan when due. Interest is charged as a percentage ribawi is set at the beginning, not our business whether for profit or suffer losses. Unlike the profit-sharing system, which must be paid the principal plus a number of results, if our efforts make a profit and if we experience a loss of business, then the losses will be borne jointly in accordance with the percentage of time akad. Therefore called for the results and the loss (profit and loss sharing) where Shahibul Maal (lender) and mudarib (debtors) are both sharing the risk in accordance with the real conditions experienced.

Turning to the empirical region, Islamic Economics has a real contribution, ranging from the establishment of Islamic Economics courses at several universities as a project pencerdasan people, until the emergence of BMT, Islamic banks, Islamic insurance, mortgage sharia, Islamic mutual funds, Islamic bonds, the market Islamic capital as an effort to improve the economic standard of the people as well as a counter to capitalism. That way, we can see the prophetic spirit in the body or prophetic knowledge of Islamic Economics. Soon to humanization, human awareness about the dangers of hegemony of conventional economics that gave birth to various forms of social pathology; to liberation - to offer the science of Islamic Economics as an effort to transform people into transcendence - present keilahiahan values, as the spirit of reality with text integralisasi (revelation). This task is one attempt to make the movement of social transformation and process requiring a long time. Muslims are supposed to give an appreciation of this noble effort. Efforts to shift the ideological consciousness of the people toward the science of consciousness.

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