SCIENCE VERSUS RELIGION

People sometimes say that 'religion should not interfere with science', but if God has prohibited interest then which man has the right to contradict Him? Isn't it science that has interfered with religion?

The members of the Vienna Circle (secular economists) believe that the scientific world-conception is marked by the application of logical analysis, thus rejecting religion without realising the extent to which religion has played a role in formulating their own ideas. When we examine Western economic thought from the last three centuries, we might reasonably argue that Classicism, Marxism, Keynesianism and Monetarism are its four leading schools. Yet we do not see these schools as representing the ideas of 'Jewish economics' even though Ricardo, Marx, Keynes and Friedman were Jews. Their ideas are presented simply as 'economics'. An economics in which the practice of interest goes largely unchallenged. Interest is the price of money, no justification required.

Islamic economics differs fundamentally from man-made laws and systems in defining economic problem. It represents the only wholly independent, alternative economic paradigm in the world today. It is based on principles revealed from Islamic sources as norms for human welfare that offer a strikingly alternative set of parameters for economic activity. Because Islam differentiates between the basic needs and luxuries, there exists no concept of relative scarcity of resources in Islam. The resources available on earth are sufficient to secure the basic needs (food, clothing, and shelter) of fifty billion human beings. Such a misunderstanding has concealed the reality that starvation, poverty, and economic backwardness, result from misdistribution exasperated by man-made laws and systems.

"But seek, with the (wealth) which God has bestowed on you, the Home of the Hereafter, nor forget your portion in this world; but do good as God has been good to you, and seek not mischief in the land; for God loves not those who do mischief." [Quran (Al-Qasas), 28:77]

Translation – Bahasa Melayu

Orang mengatakan bahawa agama tidak boleh dicampuradukkan dengan sains, tetapi jika Allah s.w.t. menegah riba jadi siapakah yang berhak/berani menentang suruhanNYa? Bukankah ini bermakna yang sains telah bercampur dengan agama?

Pakar-pakar ekonomi sekular pada sidang di Vienna percaya bahawa pandangan saintifik dunia adalah diapplikasikan menggunakan analisa logik semata-mata, dan mengenepikan agama tanpa menyedari bahawa agamalah yang telah memainkan peranan dalam mereka memformulasikan idea-idea mereka selama ini. Apabila kita meneliti pandangan pakar ekonomi dari Barat sejak tiga abad dahulu, kita dapati bahawa terdapat empat cabang ekonomi iaitu Classicism, Marxism, Keynesian dan Monetarism – walaubagaimanapun kita tidak nampak bahawa mereka ini (Ricardo, Marx, Keynes dan Friedman) adalah Yahudi – idea mereka adalah ekonomi Yahudi, di mana penggunaan faedah/riba sebagai harga untuk wang tidak disanggah sama sekali.

Ekonomi Islam amat berbeza dari hukum dan sistem buatan manusia dalam menangani masalah ekonomi. Ia merangkumi segala paradigma ekonomi yang ada di dunia masakini. Ianya berlandaskan prinsip-prinsip dari Al-Quran dan Sunnah dalam menangani permasalahan ejonomi untuk kebajikan manusia sejagat. Tiada konsep sumber terhad dalam ekonomi Islam - kerana Islam membezakan antara keperluan asas dengan keperluan mewah. Semua sumber yang ada di bumi ini cukup untuk keperluan asas umat manusia (makanan, pakaian dan tempat tinggal). Salahfaham yang wujud tentang kebuluran, kemiskinan melampau dan kemunduran ekonomi adalah datangnya dari ketidakseimbangan/ketidakcekapan dalam hukum dan sistem buatan manusia sendiri.

CONVENTIONAL FINANCE VERSUS ISLAMIC FINANCE

Finance is defined as a branch of economics concerned with resource allocation as well as resource management, acquisition and investment. Simply, finance deals with matters related to money and the markets.

Ideally, Islamic economics is economics in accordance with Islamic law. Islamic economics can refer to the application of Islamic law to economic activity either where Islamic rule is in force or where it is not; i.e. it can refer to the creation of an Islamic economic system, or to simply following Islamic law in regards to spending, saving, investing, giving, etc. where the state does not follow Islamic law.

There have been many write ups and articles that give various definitions and variations between these two subjects, however, they are sometimes too difficult to be understood by normal, average layman. However, this does not mean that we (especially Muslims) can disregard the differences - in fact, Muslims should take the initiative to learn more about Islamic finance as to seek knowledge is a requirement –

"Every Muslim person has an obligation to demand and obtain knowledge" (Riwayat Ibn Majah, al-Baihaqi and Ibn Abd al-Barr)

Translation – Bahasa Melayu

Kewangan didefinisikan sebagai salah satu cabang ekonomi yang berkaitan dengan pengagihan dan pengurusan sumber dan pelaburan. Secara amnya, kewangan melibatkan perkara-perkara berkaitan dengan wang dan pasaran.

Secara idealnya, ekonomi Islam adalah ekonomi berlandaskan perundangan Islam yang boleh dikaitkan dengan mengapplikasikan undang-undang Islam kepada aktiviti ekonomi – ia juga boleh dimaksudkan sebagai suatu sistem ekonomi Islam yang hanya mengikut undang-undang Islam dari segi perbelanjaan, simpanan, pelaburan atau hadiah dsb di sesebuah negara/negeri yang tidak mengikut undang-undang Islam.

Ada banyak penulisan serta artikel-artikel yang memberi makna dan variasi tentang dua subjek ini, tetapi kebanyakannya adalah terlalu sukar difahami oleh orang kebanyakan. Walaubagaimanapun, ini tidak bermaksud bahawa kita (terutama umat Islam) boleh menutup mata tentang perbezaan antara keduanya – umat Islam sepatutnya mengambil inisiatif untuk mempelajari tentang kewangan Islam kerana menuntut ilmu pengetahuan itu adalah Wajib –

“Setiap orang Islam mempunyai kewajipan untuk menuntut dan mendapatkan ilmu pengetahuan” (Riwayat Ibn Majah, al-Baihaqi dan Ibn Abd al-Barr)