Dr M Umar Chapra, an initiator of Islamic economics and finance, once told the author about his personal experiences. Mid-1950, while studying economics at a university in America, he often discussed with colleagues from Pakistan and other countries. He argues Islamic economics as a scientific discipline is there and can be realized.

Her belief is so strong intellectual background of the coachee teacher, Sayyid Abul A'la Al-Mawdudi, the Islamic doctrine of universal and comprehensive. Although confidence is always communicated with his colleagues and academics at the university, he did not get a positive response. He even mocked, ridiculed, demeaned, and deemed not insane.

Unfriendly atmosphere that was ongoing due to the golden age of economic ideology of socialism and capitalism. Therefore, to complete the S3 and teaching in almameternya, he was forced to keep his ideas, to be explained in a comprehensive manner conducive situations. Returned to Pakistan in 1961, he joined the Central Institute of Islamic Research. Center of scientific study that systematically criticizing the ideas and principles embodied in the Islamic tradition, which is considered to meet the intellectual premise for a healthy economic system. At this institution he had the opportunity to develop focused thinking.

After several years teaching economics at several universities in the United States, he became economic adviser to the Saudi Arabian Monetary Agency (SAMA). Activities that provide direct experience with the complex operational aspects of a financial system and monetary control. After that, the literature on Islamic economics emerged, especially a PhD student's thesis topic like Dr MA Mannan, Islamic Economics, Theory and Practice, which appeared in 1970.

IDB case study
As countries establish IDB member OIC, the Muslim economists feel the economy stages Islam has shifted from ideas and theories to the practice field and institutional. IDB is more to be a pilot project. IDB became a kind of laboratory and education center, training, and the international Islamic financial studies.

Many parties, especially academics, professionals, and students conduct scientific research at the IDB. The results of research into materials seminars, symposia, and international conferences. It once more confirms the identity of the IDB to raise prestige of Islamic financial arena on a global level. IDB figures and performance is the center of attention of experts, clearly very positive for the condition and positioning of Muslims vis-a-vis other peoples in international affairs.

Success was not only abolished the Islamic people doubt his ability to overcome the internal problems of weight, but also strengthen their belief that the Islamic financial system more equitable, fair, and stable than the existing financial system. Capital IDB success, studies of economics and Islamic finance to spread to Western countries.

In some universities in Saudi Arabia, began to teach Dirosah Fil-Iqtishod al-Islami, such as Imam University in Riyadh and Umm al-Quro in Mecca. In Pakistan established the International Institute of Islamic Economics in 1980 and in Malaysia was established Kulliyah of Islamic Economics in 1983. In Indonesia, although the issue of Islamic economics relatively late entry, but there is a strong enthusiasm to learn, as if to catch up. In Indonesia, perkembagan scientific studies are very diverse and dynamic, because it has involved universities and private land, whether owned by Muslims and non-Muslims.

Necking
But there are worrying trends. Direction of economic thinking and developments of Islamic finance through downsizing. The idea which was originally based on economic thinking in terms of scientific disciplines (scientific discipline), is now driven more strongly to the financial sector alone. Many colleges that offer Islamic studies or Banking Islamic Accounting apart from the roots of Islamic economics in a philosophical-epistemological. In fact, education and training module banks, often eliminating the main points of the study of Islamic economics - both in terms of science and systems.

Seminar on Islamic banking is often performed with varied topics, but seemed out of the spirit and the spirit of the Islamic economic philosophy in an integrated manner. Explanation interviewees remains a question mark. Very logical, because the participants often ask the fundamental things-philosophical, but answered with a partial-pragmatic approach. Usually, if not satisfied, they mutter''Ah, this is tantamount to capitalism'',''Oh, no different from conventional banks'', and other similar expressions.

This tendency is dangerous, because it will deliver the parts to be supporters of Islamic economic science building. Like a stripped down car components, which can not work carrying passengers. If the parts are to be removed components and supporters one by one, the Islamic economy in terms of science is lost and will not be able to function as a science. Is it to predict future events (Milton Friedman), or make a description and analysis of facts (Samuelson).

The trend is happening for several reasons. First, the unavailability of adequate literature. Entry of the Islamic economic issues in Indonesia is not coupled with the supply of reference sources that can be scientifically justified. Second, more motivated because of the spirit (hammasah). Impulse driven by passion alone, can not lead anyone to the objectives to be achieved.

Third, existing studies based on lack of understanding of scientific epistemology, philosophy and adequate. Maybe this problem is most severe academic. Until now, there have not seen the economic experts of Islam in Indonesia which controls aspects of it. Who come to the surface only those who understand the scientific studies have pragmatism. And the author really understands why it happened, and why not many are interested in the philosophical aspects of Islamic economics.

Right rail
There are several ways to bring the discourse of Islamic economics and finance to the right rail, sesuasi rule a scientific discipline. Among other things, the first way, reproduce scientific references and references that can be accounted for. We have to admit that all references are available in English and Arabic. Therefore, there must be a translation stage such as the efforts of Caliph Harun al-Rashid and the caliphs after which the translation of Greek Referrals, so that Muslim intellectuals master science and philosophy.

The second way, described Islamic economics with all its branches are integrally and simultaneously. For example microeconomic and macroeconomic, public finance, taxation, trade and international finance aspects even more detailed as the theory of consumer and producer behavior. Ignoring one aspect will result in the loss of the building structure of Islamic economics and damaging its image.

The third way, the spirit (hammasah) should be coupled with a careful view (bashirah). Required a high level of criticism in the conduct of the study, because we will face different philosophy basis of their respective scientific disciplines. The experts of Islamic economics and finance should be able to explain that Islamic finance and economics have different philosophical basis. And therefore he is radically different from any discipline.

But these explanations have to use a medium that can be understood by those of different views. In short, we must be able to explain that we are different not just differently, but because it is different. The fourth, the socialization process of Islamic economics should be done by highlighting scientific roots, and not concentrate on the branches and fruit only. This approach is still lacking, both being taught in universities as well as the introduction of training and training for trainers for the teachers and lecturers.

The fifth way, the approach to teaching economics and financial aspects of Islam need to connect the teachings of Islam which is more basic, such as creed, sharia, and morals. The third pillar should be a spirit, so as to create a meaningful scientific disciplines, not only intellectually, but also in spirit and conscience. And Allaah knows best-shawab bus.