3.2.3.The Mission to be Accomplished by the Leaders of Islamic Economics
When departments and chairs are created for Islamic economics, occupants will have numerous difficult responsibilities, especially the following :
1. Preparing studies on Koran and Sunna texts that relate to Islamic economics, showing how these texts can be implemented in ways that are consistent with the conditions of time and space, and suggesting Islamic solutions for the different economic problems of the time.
2. Conducting comparative studies between the Islamic and other economic systems showing the extent to which the differences in their respective applications are a result of differences in the systems themselves, and providing an evaluation of each system.
3. Consulting the volumes written by the experts on Islamic Sharia, extracting their detailed opinions on questions of economics and expressing them in terms used in the current economic literature along with the presentation of relevant commentaries.
4. Keeping abreast of the developments in the economic thought among the Islamic thinkers through out the different Islamic eras and countries, identifying the differences among them, and determining the bases of each opinion and presenting an evaluation of it.
5. Supervising the setting up of a scientific library which contains the volumes research studies, dissertations and specialized journals that deal with economics in Islam.
6. Encouraging the writing of master’s and doctoral dissertations in Islamic economics and providing for the training of young researchers who combine the two cultures the first being one of Islam and Fiqh (Islamic jurisprudence) and the second being one of technical economics.
7. Studying the economic situations in the Islamic world investigating the underdevelopment that it suffers from, and drawing plans for the setting up of Islamic economic structures which will ensure cooperation among Islamic countries and their complementarily, and will benefit humanity.
We are not being unrealistic in our recommendations. We look forward to the setting up within the Islamic world of centers or institutes that are specialized in Islamic economics.
[Note: The First World Conference on Islamic Economics which was convened by the Kingdom of Saudi Arabia and organized by Kint Abdelaziz University in Holy Mecca in Safar 139 February 1976 led to he creation of the World Center for Research on Islamic Economics (as a part of King Abdelaziz University). Similarly. the First World Conference on Fiqh which was convened by the Kingdom of Saudi Arabia and organized by Imam Mohamed Ibn Saoud University in Ryad in Do Lqiada. 1396/November 1976 led to the creation of a department of Islamic Economics in the Sharia faculties. The department is intended for the study of Islamic economics in four complete years and started operating in the academic year 1399-1400 AH. Later this department became a separate Faculty of Islamic Economics. In addition to the above. the Commerce Faculty of the AI-Azhar University took the initiative of setting up the "Sheikh Abdellah Kamil Center for Research and Studies on Islamic Commerce” which delivers, in the name of AI-Azhar University master’s and doctoral degrees in Islamic economics.]
Economy is the vital context which reveals the material and spiritual strength of Islam and through which the Islamic Ummah can achieve its cohesion, strength and universal mission.
3.3. Neglecting the Application of Islamic Economics
3.3.1.Gap between Belief and Reality
Nobody doubts the Moslems’ faith in Islam and nobody questions their belief in the soundness of the principles that constitute the basis of this religion, especially in the context of the organization of society in its political. social and economic activities.
Several voices cry out at different official and non-official levels some die out in insistence while others burst out in anger calling for the application of the foundations and the principles of Islamic economics. Sometimes, these voices find attentive ears and a strong echo among the people in charge as well as a sincere response and a confirmed interest on the part of the peoples and their leaders. However, the response stops there.
3.3.2. The Reasons for not Applying the Principles of Islamic Economics
Although the Moslem peoples and their leaders adhere to Islam and experience the application of the Sharia, they, nonetheless, seek the solutions to their different economic problems outside Islam and thus, we see their societies swinging awkwardly between the capitalist and socialist systems, neglecting their Islamic economic system.
This state of affairs does not mean the forsaking of Islam or doubt about its economic principles. Neither does it mean negligence on the part of Moslems or atavism (reversion) on the part of the leaders. The reason for not applying the principles of Islamic economics is that the solutions which are presented in the name of Islam for the problems of our modern times (and they are complex economic problems) are simplistic and unpractical. In fact these solutions are suggested by some men of religion who are not specialized in economic matters, relying in doing so on some old time religious leaders or theologists. In doing so, they ignore some important matters which are as follows :
1. Islam does not have a place for men of religion as such for all Moslems are men of religion. However, it does have a status for men of knowledge. Nowadays, it is not enough for a person to be educated in the large domain of Fiqh in order to be able to formulate legal opinions about modern complex economic matters. Rather. it is necessary for him, in addition to that, to have a specialized knowledge that comprises the foundations and the details of the economics science.
2. The judgments by Ijtihad made by the old time Islamic leaders and theologists, in spite of their great importance, cannot be taken in their absolute meanings. since they are essentially opinions. Added to this is the fact that most of these judgments were formulated in a period and in conditions which are not ours and on problems which are not ours. Today. We are called upon to make serious attempts as the old time theologists did in order to reveal Islam's judgments on the new financial transactions and economic problems.
3. Several writers on Islamic economics limit their studies to subjects that relate essentially to the questions of riba and the prohibiting of interest insurance companies, banking transactions ,as if Islamic economics were limited to these questions. Even in their dealing wit h these topics and in the conclusions of prohibition and unlawfulness that they usually reach (without making any distinction between different banking or insurance operations). most of these writers do not present to us a detailed study on the practical alternative to what they prohibit. This ends up in cutting short the investigation for the required solution.
Some people make the confusion between Islamic economics and Islamic financing science. They entitle their works Islamic economics and inside they deal with the topics of the ‘fifth” (khumus). the “tenth” part (a’ouchour), land-or poll-tax (kharaj) body and face partnerships (sharikat al’abdan and sharikat lwujuh). Although the majority of these topics have acquired historical importance. they nevertheless present no serious studies that can be reliably related to the reality of our modern world.
3.3.3.The Cause of the Problem and it Solution
In the final analysis, the cause of the problem is that we do not have enough specialists in Islamic economics.
There lies, in my opinion. the ill that we are suffering from and there lies too the missing link.
Modern economists lack the thorough knowledge of Islam. and therefore they spontaneously get weary of studying the economic foundations for the economic problems of our time. On the other hand our theologists lack training in modern economics, a fact that makes them unable to do well in revealing the economic foundations of Islam and using them in ways that are consistent with the requirements of our time and with the reality of our current complex economic world.
This state of affairs has led the Moslems of today, common people and leaders alike. to turn in a vicious circle, aspiring to Islamic economics and calling for Islamic solutions to their problems while, at the same time, dividing themselves between the capitalist and the socialist Systems and applying the solutions of this or that system about which they do not feel comfortable or secure.
The only choice for the solution of this problem or the escape from this vicious circle is to train specialists in Islamic economics, who combine “the rich Islamic culture” and “the contemporary modern economic culture".
This will be achieved not through call for determination and appeals to theologists for seeking specialization, but through the creation of departments and chairs for this subject matter in the Islamic universities, administration institutes, faculties of commerce and law, etc. This will lead to the constitution of a specialized student body for this subject matter.
Through this systematic approach, we will highlight the economic foundations of Islam with the spirit of contemporary life, and show the possibility of applying them in a way that is consistent with the changing needs of society. It is only with this approach that we will be able to put an end to all kinds of blind fanaticism and empty appeals, and that we will enable Islamic economics to develop and flourish. and thus contribute to the solution of world problems and the fostering of world peace.
This is a cry from the depth of my heart, which I am addressing to all Moslems, especially the economists and theologists for the sake of knowledge and truth, and for Islam and Moslems, The rationale is that Islamic economics is the material and spiritual strength of Islam, and that it provides the means for the achievement of the Islamic Umma’s cohesion, strength and world mission.
I have conveyed the message. May God be the witness.
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