Poadcast Ekonomi Islam

January 11, 2021·14 min·1 clip

Three Islamic economic schools — Baqir al-Sadr, al-Maududi, and Abdulmanan — each offer a distinct diagnosis of economic problems and human society.

The episode opens with a greeting and introduction by the host of the Islam Economy podcast, who welcomes guest Muhammad Abdul Aziz, described as a student from an Islamic Economics high school. The central topic is the concept of 'mazhab' in Islamic economics, a term derived from Arabic meaning a path or road, used in Islamic scholarship to denote a school of thought or method built on Islamic principles. The host asks Aziz to explain what mazhab means, and Aziz defines it as the translation of a law at the level of 'fikroh,' a term used in place of 'denomination,' representing a method formed through thinking, study, and experience. Aziz then addresses why multiple mazhabs exist within Islamic economics, explaining that while Islam is one religion, diverse human interpretations of economic issues within Islam naturally arise, and this diversity is seen as enriching rather than weakening the faith. Three main mazhabs of Islamic economics are identified and discussed in sequence. The first is the mazhab of Muhammad Baqir al-Sadr, born March 1, 1935, from the Siti family, whose major works include 'Falsatuna' and 'Iktisaduna.' Al-Sadr's school holds that economic knowledge cannot be aligned with Islam, and that Islamic economics is a mazhab rather than a science. Crucially, al-Sadr rejects the conventional economic premise that resources are limited, arguing instead that economic problems stem from two human failures: transgression against others, such as slavery, and the abuse of Allah's blessings through exploitation of natural resources. The second mazhab is that of Abu al-Ala al-Maududi, born September 24, 1903, in India, into a religious family descended from a prominent Sufi lineage involved in spreading Islam in India. Around 1920, Maududi became politically active, joining the caliphate movement. His writings span political, social, economic, cultural, and religious domains. His school of thought holds that Islam, through the Quran, provides a foundation that governs all aspects of human life, from personal matters to culture and society. The third mazhab is that of Muhammad Abdul Manan, born in Bangladesh around 1938-1939, who earned a master's degree in economics from Rajasthani University in 1960 and subsequently worked for the Pakistani government in economic departments. Manan's 1970 work, 'Islamic Economics Theory and Preface,' was translated into Turkish, Arabic, Bengali, Malay, and Indonesian. Manan defines Islamic economics as a social science that studies the economic problems of people guided by Islamic values, and he emphasizes that Muslims are not forbidden from studying non-Muslim economic systems but should illuminate them through Islamic principles. He views economic actors not as isolated individuals but as social beings shaped by Islamic values. The host closes by summarizing that Islamic economics encompasses multiple schools of thought, encouraging listeners to deepen their understanding so they can act correctly in economic matters in daily life.

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