Sharia Economics Rahmatan Lil 'Alamin in an Economy Era 4.0 (Review of the Philosophy and Theory of Islamic Economic Law)

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1. Sharia Economics Rahmatan Lil 'Alamin in an Economy Era 4.0 (Review of the Philosophy and Theory of Islamic Economic Law) Hisam Ahyani STAI Miftahul Huda Al Azhar Banjar, Indonesia hisamahyani@gmail.com Memet Slamet STAI Miftahul Huda Al Azhar Banjar, Indonesia memetslamet534@gmail.com Tobroni SMKN 1 JATIBARANG, Indramayu, Indonesia kangmasasobroni@gmail.com Abstract This research aims to uncover and explore related to the review of Sharia Economic Law Theory and Philosophy of Rahmatan Lil 'Alamin in the Economy in Indonesia Era 4.0, as well as the role of Philosophy and Islamic Economic Law Theory (economic sector) era 4.0, which in fact Indonesia is not an Islamic state but majority inhabited by Muslims. The importance of the study of philosophy and Islamic economic law theory where the concept of Rahmatan Lil 'Alamin is the basis of this research in relation to economic freedom, especially in Indonesia. This study uses the literature method, with statutory, historical, comparative and conceptual approaches and this research is normative in nature. Research findings: 1) The existence of Islamic Law Philosophy in order to develop the Indonesian economy is due to the interest in the concept of Islamic economics itself, namely Rahmatan Lil 'Alamin (sheltering all Muslims), both Muslim and non-Muslim, where the ending is torn down against the Islamic economic concept of era 4.0 like now that is towards the happiness of the world and the hereafter. The Islamic Economic Philosophy in this case is present to complement the shortcomings of the conventional economic system, this is evidence from Rahmatan Lil 'Alamin. The principle of balanced economic law, namely Justice or al'Adhl, responsibility or Khilafah, Takafful or help in the form of Islamic insurance. The philosophy of Islamic economic law is based on the triangle concept, namely the philosophy of God, man and nature. 2) The role of the philosophy of Rahmatan Lil 'Alamin in Islamic economics is manifested in terms of religion which brings mercy to the universe Rahmatan Lil'alamin by applying social interests, such as waqf. The unique concept of Rahmatan Lil 'Alamin's philosophy of the sharia economy that is offered has led to the emergence of new developments that are adapted to the demands of the times (cash waqf, halal industry, halal food, halal tourism) and so on. Keywords: Philosophy, Islamic Economic Law, Rahmatan Lil 'Alamin, Era 4.0 INTRODUCTION Islam is a complete religion which not only teaches worship but also in the social realm (muamalah). Islam has perfectly explained business ethics such as honesty, openness and others which will ultimately benefit all parties. Apart from Islamic ethics above, Islamic financial instruments are also very diverse. There are financial instruments intended for business, for example buying and selling or in Arabic it is 1
2. called bai ', for example bai' murabahah. Leasing which in Arabic is called ijarah and cooperation which in Arabic is called syirkah. In addition, Islam also describes financial instruments to overcome social problems. Poverty and underdevelopment are problems that exist in front of us today and we need instruments of zakat and waqf. As we know, zakat and waqf movement in Indonesia is growing rapidly. The awareness of the Indonesian people to give zakat and waqf both through cash waqf and other forms of waqf continues to increase. This should be grateful considering the two instruments focus on meeting basic needs, which in fact not all elements of society have enjoyed it. A research by (Hidayatullah 2020) proves that conventional economy has not been able to face the crises and gaps that occur in the economic sector in Indonesia, so that as an economic system, the Islamic economy offers values of benefit and justice that are welfare oriented on the basis of a foundation. divine kalam and sunnah of the Prophet as the foundation on which to build an economy. Therefore, efforts need to be made to the Islamic economy so that it becomes the spirit of the economic system in Indonesia. In an effort to ground the sharia economy by popularizing the sharia economy and providing for the people's economy, it is necessary to synergize all stakeholders, be it academics, practitioners, politicians, regulators, businessmen and people who care about the development of sharia economy in Indonesia and remain dynamic with technological developments. These efforts need to be carried out consistently because there are still many improvements and improvements that need to be done both juridically and sociologically (Hidayatullah 2020). However, historically the Islamic economic actualization movement started from the bottom up (society to government), not from top to bottom (government to society). However, over time, the flow of sharia economic development began to appear to open up space from the top down (government to society). Treasure which is one of the gifts of Allah SWT which is given for human welfare. Its existence for humans is very important as one of the pillars of survival. However, it does not mean that wealth is the ultimate goal in human life, because it is only a means to seek eternal life, namely the hereafter. So Allah also gave syar'i rules that must be followed and obeyed by humans in practicing the assets they have. Research by Nur Liviasari Yulma and Sri Herianingrum which provides training for empowerment targets, in empowerment at the Roudlotul Hikam Islamic boarding school, Availability Indicators, Relevance Indicators, Affordability Indicators, Utilization Indicators, Quality Indicators, Efficiency Indicators, the Role of BMT Amanah Ummah as an institution for collecting waqf funds cash as nazhir can be said to be good because it can clearly collect, manage and distribute cash waqf on target (Yulma and Herianingrum 2016). This can be seen from how the success indicators of the empowerment program are in accordance with the cash waqf program from BMT Amanah Ummah. In the same vein, Abdur Rohman concluded in his journal that Islam is a universal and comprehensive religion. Universal means that Islam is for all human beings on earth and can be applied in any time and place until the end of time. Comprehensive means that Islam has complete and perfect teachings (syumul). The perfection of Islamic teachings, because Islam regulates all aspects of human life, not only spiritual aspects (pure worship), but also aspects of mu'amalah which include economic, social, political, legal, and so on. As a comprehensive teaching, Islam includes three main teachings, namely aqidah, syari'ah and morals. The relationship between aqidah, shari'ah and morals in the Islamic system is interwoven in such a way that it is a comprehensive system. Islamic 2
3. Sharia is divided into two , namely worship and mu'amalah. Included in the study of mua'amalah is buying and selling that prioritizes the principle of 'an-taradlin (Rohman 2016). Therefore, this paper tries to philosophically review the meanings and interpretations of the religious groups in the study of Islamic economic law. For example, in terms of waqf, KNKS supports all forms of cooperation between national and international stakeholders, especially in terms of the development of the halal industry. Through this opportunity, KNKS supports the formation of cooperation commitments by halal industry players between countries through the waqf financing scheme (Izzati 2019). Similar thing The essence of waqf, for example, was exemplified by Qurratul 'Aini Wara Hastuti in his research that the principal of his waqf assets should not be reduced. Assets that have been handed over by the wakif or the donor of the waqf to the nazir or the manager of the waqf must be properly cared for by the nazir. Nazir is responsible for raising these assets. Nazir must be responsible when these assets are reduced. The business and social orientation that exists in waqf is that waqf, especially cash waqf received by nazir, must be invested to find a profit of a large amount to then be given to mauquf alaih or waqf beneficiaries. The goal of looking for business alternatives that generate profits is so that many willing to be helped. In this case, of course there needs to be a form of cooperation between fellow financial institutions receiving cash waqf, but as we can see the cooperation is not yet visible, and it seems that each institution is running independently. Based on the foregoing, the author is interested in discussing what is the role of Islamic financial institutions receiving cash waqf (LKS-PWU) for the optimization of cash waqf (Hastuti 2018). Kusuma in his research explains that Islam is not just a belief in certain things in life but is a concept that conveys and connects all aspects of life which can be called a belief system. Islam teaches with the fundamental belief that all aspects of natural life are the will and belong to Allah, that there is no separation between life in the world and the hereafter (Kusuma 2016). There is an interrelated relationship between life in this world and in the hereafter, where a person's behavior in the world will have an impact on his life in the hereafter, that good deeds in this world will result in good rewards from Allah in the hereafter, and that Allah will give punishment for things- bad things we do in the world. This indicator is expected to measure the level of welfare of a country based on the actual amount of wealth owned by Muslims. Authorities in an Islamic country or a country with a Muslim majority population can determine appropriate strategies and policies to increase the amount of zakat collection, especially by converting mustahik into muzakki, or by increasing the muzakki's ability to pay zakat in order to achieve Maqasid al-Shariah. The second benefit of this indicator is the collection of information about the types of assets that exist and are owned in society, so that they can be used as investments and other positive goals. This is possible from the type of zakat paid, whether in the form of livestock, merchandise, fruits, honey, minerals, industry, factories, etc. However, Mohamad Nur Yasin in his scientific study in terms of the Progressiveness of the Formulation of Sharia Economic Law in Indonesia that in the chronology of the course of Islamic economic law starting from the normativeindicative level in the form of al-Quran texts to the emergence of various sharia economic regulations shows that there has been massive progressiveness. Each phase that appears shows the intensity of the civilizational and cultural dialogue between sharia economic law and conventional economics. The interactive-intensive dialogue gives rise to new, reconstructive thinking products by still referring to the logic of discovery (logic of discovery) and not the logic of repetition (logic of 3
4. repetition ). In the midst of the interconnection of economic, social, political, and legal phenomena, the author formulates four paradigmatic conceptual phases that represent the long journey of the progression of sharia economic law starting from the sharia era, the fiqh era, the qânûn era, and the qadla era (Yasin 2014). Other research by Nor Hadi, Jadzil Baihaqi explained that there are 6 types of educational assistance in the CSR program, where assistance in establishing free schools is less effective because it is used for employees' children, even though they are a very small part of society (Hadi and Baihaqi 2020 ). There are 20 health CSR programs for the community, whereas the only less effective ones are HIV prevention programs, because the company does not implement HIV prevention programs for the community. There are 12 CSR programs in the environmental sector, all of which are considered effective for the community. There are 6 socio-religious CSR programs, while only 2 are considered ineffective, namely holiday assistance and animal sacrifices. There are 4 CSR programs for public infrastructure, all of which are effective in reducing the burden on society. There are 2 CSR programs for national holidays, all of which are effective for the community. There are 5 socio-cultural CSR programs, of which 2 CSR programs are deemed ineffective, namely mentoring for arts and culture and mentoring for cultural arts festivals. There are 7 CSR programs in the field of youth and sports that are considered effective for the community. There are 4 other CSR programs for social assistance, of which 2 programs are considered less effective, namely nursing homes and death benefits. There are 4 CSR programs in the form of rotating funding for SMEs, all of which are considered effective for the community. There are 3 CSR programs for managerial assistance for SMEs, where 1 program is considered less effective, namely the bookkeeping and accounting training program. There are 3 CSR programs for marketing assistance for SMEs, all of which are considered effective for SMEs. This means that the development of Islamic economic CSR needs to be developed properly. From the background above, the researcher wants to reveal and explore related to the review of the philosophy and theory of Islamic Economic Law about Rahmatan Lil 'Alamin in the Economy in Indonesia Era 4.0, as well as how the role of Sharia Economic Philosophy and Law (the economic sector) in the era of the Industrial Revolution 4.0 such as Currently, Indonesia is not an Islamic country but the majority is inhabited by Muslims. LITERATURE REVIEW Islamic Economic Development through the Existence of Islamic Philosophy Regarding the existence of Islamic Law Philosophy in the realm of Islamic Economic Development in Indonesia in Siska Lis Sulistiani's research, it is explained that Islamic economics is currently an economic system that is in great demand even by developed countries, which distinguishes it from other economic systems, one of which is the source of law which underlies all economic activities, and other philosophical foundations of Islamic law which are the basis for the development of the Islamic economy anywhere and in any form, and must not leave the corridor of sharia (Sulistiani 2018). Benefit is the main goal in Islamic economic activities and stay away from all forms of harm. In order to explore philosophical values in the realm of Islamic economic development in Indonesia, currently fiqh mu'amalah is a science of human behavior in fulfilling the life needs of every human being with the aim of obtaining peace and prosperity both in the world and in the hereafter. This 4
5. means that human behavior , the interpretation is that there is a correlation to the existing foundations in sharia as a real guide, but when viewed from human nature, human behavior leads to the existing system in Islamic law. The embodiment of Islamic economic law (muamalah) which contains divine values is present in the Islamic economic community. While the philosophy of Islamic law in this case (fiqh mu'amalah or al-tasyri 'fi al mu'amalah philosophy) aims, among other things, towards the goal of law (maqashid), legal principles (mabadi' or mahiyat), the principle of law or the intestine of al-hukm. The rule of law, and washatiyyah wal harakiyah fi al-hukm. Sharia economic philosophy or Islamic economics has actually emerged since the existence of Islam, namely since the time of the Prophet Muhammad. The goal is to bring people to happiness in the world and the hereafter and to raise humans as caliphs who were entrusted by Allah to make the best use of what is on earth. Neither the capitalist nor the socialist systems are able to answer human problems because they leave many problems in life. It is evident that this system is unable to provide welfare to humans as a whole, but only for certain circles. This factor is one proof that the Islamic economy has a more precise concept and can provide overall welfare to humans. This can be seen from the operationalization of the Islamic economic system since the time of the Prophet Muhammad, which has had a good impact on society at that time. In subsequent developments, when the system was passed down to the next generation, it was proven that it could be applied properly and provided solutions to existing problems. Therefore, Islamic economic philosophy plays an important role in the development of the human economy to achieve the goals of happiness (Ghozali and Sari 2018). We can see the basic differences in Islamic and conventional economics from the point of view, namely Source As a religion that encompasses everything, the source is based on absolute sources, namely al-Qur'an and sunnah (Nasution 2017, 8). This makes Islam special from other religions because we are commanded to carry out His teachings in all aspects of life. The Islamic Economic Philosophy Paradigm as a Solution for Social Life Islam is a religion that is complete and universal, and is a religion that is complete in providing guidance and guidance for the life of the people (Huda 2015, 1). This can be seen in the positive role that was carried by Islam in the heyday of Islamic rule. Islam has colored all aspects of life in this world, because as it is known that Allah SWT has arranged everything in this world well for His servants. In the case of banking, for example, the existence of baitul mal wa altamwil and its development into a financial institution that is quite reckoned with in the Middle East region. The Islamic World view, especially if it is related to the muamalat aspect, is full of matters relating to fundamental statements that are universal and based on the core source of the al-Qur'an and the sunnah of the Prophet Muhammad. This view has a tremendous impact on every life, be it economic, educational, socio-cultural, political and legal (Ismail and Sanrego Nz 2015, 49). Islam strictly encourages its people to be active in financial activities and businesses that improve economic and social welfare (Nasution 2017, 158). The Islamic concept emphasizes that the market must stand on the principle of free competition. However, freedom is wrapped in the framework of sharia rules. Through the doctrine of prohibiting usury in economics, Islam can provide solutions in human economic life. This has received serious religious attention because among the effects of usury is the ongoing debt which contributes to the structural poverty that afflicts more than half of the world's people (Antonio 2007, 67). Naqvi said there are at least two things that make the existence of an Islamic economy something 5
6. urgent . According to him, economic behavior is ultimately determined by belief in religion. Although the prescription of Islamic economics is the same as other economies. However, the reasons behind the economic decisions were not the same (Naqvi 1994, 233). Islamic economics is proven to be able to solve people's economic problems and provide solutions to every problem. This can be seen from its application since the time of the Prophet Muhammad which turned out to have a good impact on the progress and welfare of society at that time. One of the instruments is by optimizing zakat, donations, buying and selling and so on. It is undeniable that the consideration of basic values solely on economic behavior cannot run dynamically. Therefore, the implementation of values must be jointly based on economic principles. The values in the Qur'an and Hadiths related to economics are numerous. Among other things, the economy will bring happiness when it is able to bring these man-made laws back to universal laws, namely the law of Allah SWT which is often referred to as natural law by conventional society. The principles of Islamic economics are also one of the pillars in building the foundations of an Islamic economy. These principles include work ethic, compensation, efficiency, professionalism, adequacy, equal opportunity, freedom, cooperation, solidarity, balance, and information symmetry. The basis of Islamic economic policy also rests on the elimination of usury, institutionalizing zsakat, prohibiting gharar, and prohibiting anything that has the status of haram. There are basic values that differentiate Islamic economics from others, namely: 1) Justice, Justice is the most fundamental value in Islamic teachings. Upholding justice and eradicating injustice are the main objectives of the message of the prophets and apostles. Allah Swt said which means: Indeed, We have sent Our messengers with real evidence and We have brought down with them the Book and balance (justice) so that humans can carry out justice. And We created iron in which there is great strength and various benefits for humans, (so that they can use the iron) and so that Allah will know who helped (religion) Him and His messengers even though Allah did not see it. Verily Allah is Mighty, Mighty. (Surat Al-Hadid Verse 25). The terminology of justice in the Koran is mentioned in various terms, including 'adl, qisth, mizan, hiss, qasd. As seen in the variant table of the meaning of justice, in general it can be defined as a condition that contains the same treatment and rejection of all forms of injustice and balance in every aspect of life. 2) Khilafah, the value of khilafah in general means responsibility as a substitute or mandate of Allah in the universe. Humans have been equipped with all the mental, spiritual and material characteristics that enable them to live and carry out the mission of the Caliphate effectively. The meaning of the caliphate can be translated into the responsibility of behaving economically properly, realizing the benefit of the public, or the responsibility for improving the welfare of every individual (Rusdi 2017). 3) Takaful, Islam teaches that all humans are brothers. Islam also places love for others that goes beyond love for the person as a measure of the perfection of faith. This is what encourages people to create good relationships through the concept of guarantee by the community or takaful which implies the concept of helping each other to fellow people who are affected by disaster or who are classified as social groups who are less fortunate. Mannan revealed that there are seven reasons that make Islamic economics indispensable. Among them are ideological imperatives, economic imperatives, social imperatives, moral and ethical imperatives, political imperatives, historical perspectives, and interests. international imperatives (Mannan 1984, 55–70; Yüksel (Turkey) and Canöz (Turkey) 2017). 6
7. Theory on Establishment of Islamic Law Jasser Auda 's Perspective Islamic Law Formation Theory, as research conducted by Mukhlishi, it is explained that Maqashid Al-Shariah as the formation of an Islamic law has no end. This means that the formation of Islamic law exists (relativitation of the truth), which is essentially the ending of the theory of the formation of Islamic law using Maqashid Sharia needs to be developed by Muslim thinkers, in order to provide the needs and interests of the life of Muslims in particular and mankind in general to life. fairness, mutual respect and respect, and peace (Mukhlishi 2014). So that Maslahat is the main goal in Islam, Allah sent down teachings, especially in matters of Islamic law that cannot be released for the benefit of mankind, even though there are differences in the nature of benefit in terms of the source of maslahat, but scholars agree that the main objective of Islamic law is jalb al-mashalih wa daru al-mafasid, how Islamic law can provide as much benefit and goodness to humans as possible while eliminating all possibilities for damage and harm to humans (Rusdi 2017). Other research by Mustaqim explains that the Maqasid Al-Shari'Ah as Jasser Auda's Version of Islamic Law Philosophy that the idea of maqashid is constantly changing and developing, which based on the period of time, can be classified into four periods: the time of friends, the time of the imam of the school, the period of development. maqashid theory of the 5th to 8th centuries, and the contemporary period. Positioning Jasser Auda in maqashid discourse throughout the history of Islamic legal theory, it appears that his view of maqashid is not much different from that of previous ushul scholars (Mustaqim 2013). Because Jasser Auda only added and developed concepts that had been proposed by previous thinkers. The concept that was completely new from Jasser Auda was when he placed the maqashid al-shari'ah as a philosophy of Islamic law. This means that maqashid al-shari'ah is positioned as an independent discipline and not one of the themes of Ushul fiqh's study. Therefore, maqashid al-shari'ah must function as a fundamental methodology used in the workings of Ushul fiqh (Taufik 2020). Maqashid Syari'ah Imam al-Syathiby tends to provide space for ijtihad for economists to contribute significantly to the development of the Islamic economy, both in terms of concept and practice. Normatively, this shows that Maqashid Syari'ah is very relevant in the fulfillment of Ijtihad in Islamic economics in the categories of Dharuriyat (primary), Hajiyat (secondary), Tahsiniyah (Tertiary) (Arifin 2015). Buzama in his research explained that Islamic law entered Indonesia at the same time as the entry of Islam to Indonesia, which according to some since the VII or VIII AD. While Western law was introduced by the VOC at the beginning of the XVII century. Before the entry of Islamic law, the Indonesian people followed the law. adat which has various systems and is very plural in nature. In fact, Islam has had a major influence on the life of Indonesian society until now. In addition, most of Indonesia's population adheres to Islam, so it is only natural that Islamic law always colors national law in Indonesia (Buzama 2012). The prospect of Islamic Law in the Indonesian Legal System as explained by Saifuddin in his research is very easy in enforcing Islamic law in Indonesia, without changing the state structure, namely (1): through amendments to the Constitution. When there is a constitutional amendment, Islamic law can be transformed into positive law as long as it is agreed by the legislature through democratic means and procedures. Second, through the transformation of legal materials. This method is carried out by changing the material law which was originally based on secular values into a legal product based on the values of Islamic teachings. Third: through regional autonomy. such as in Aceh, Banten, Madura, and Gorontalo (Saifuddin 2017). 7
8. Examples such as the Contextualization of Al-Hisbah in the Law of Business Competition in Indonesia in his journal study Ninik Zakiyah , et al explained that the contextualization of a Law of Business Competition in Indonesia is evidenced by the existence of monitoring activities and market competition in Islam that have existed since the time of the Prophet. an employee called muhtasib (supervisor). Al-Hisbah as a supervisory agency for economic activity and market competition aims to enforce amar ma'ruf nahi munkar. KPPU, as an independent institution, has the task of supervising the practice of prohibiting monopoly and unfair business competition in Indonesia on the basis of economic democracy in order to support the people's economy as the foundation of national economic development. And the facts show that KPPU is generally similar to the al-hisbah institution because the substance and values contained in the KPPU are the same as those in the al-hisbah institution, especially in the effort to enforce amar ma'ruf nahi munkar in the field of economy and market competition (Zakiyah et al. 2019). Mahampang mentioned in her research that the Contextualization of Sharia and Its Contribution to the Development of Indonesian National Law is clear that sharia needs to be contextualized along with changing conditions, place and time. The reason is very clear that, Islam and the early Islamic Sharia that was sent down in Mecca in 610 AD were very flexible and contextual, so they need to be developed. Islam accepts the Hanif religion (the religion of Prophet Abraham) with the aim of perfecting the Hanif religion which has been misunderstood, perpetuating the good and great teachings of the Hanif religion, and rectifying its teachings to preserve its noble and priceless teachings. Islam also respects Arab traditions as well as to preserve Arabic traditions that are noble and useful, and to remove traditions that are no longer useful. This is the most important Islamic nature, according to Khalil Abdul Karim, which he calls the blueprint for Islamic practice and Islamic law in the public sphere today. Religion is for humans, because Allah the Most Just is very concerned about the reality of human social life. Law was also created to discipline people's lives, therefore the main concern is the benefit of human life, which in this context, the history of the early Shari'a can be used as the basis for the application of Islamic law wherever and whenever (Mahampang 2019). The values of the philosophy of Islamic economic law, as stated by Ahmad M. Saefudin, quoted by Mohammad Daud Ali, state that there are three principles of Islamic economic philosophy. First, the principle that everything in the universe, the heavens, the earth and the natural resources that exist in it, even human possessions belong to Allah as the Creator. All of Allah's creation is subject to His will and provisions (QS. Thaha verse 5). This principle has put the problem of human ownership as relative ownership and Allah is the real owner. Second, the principle of Tawhid, that Allah is One God. This principle implies that humans as the Khalifah of Allah on earth must manage all the facilities given by Allah to serve one God, namely Allah SWT as the axis of human activity. Third, the principle of faith in the Last Day, namely the day of retribution for human deeds in various forms of activity, including economic activities. This principle lays the foundation of economic behavior in the control of divine values as a value basis that all human activities in the world will be held accountable at the end of the day. Thus, this principle is intended to build a level of human cognitive awareness that all human activities are always under God's control and therefore there is no room for him to commit cheating in carrying out economic activities. The three main principles of Islamic economic philosophy above give birth to the basic values of the Islamic economic system (Daud Ali 2006, 6). 8
9. Measuring the Achievement of the Goals of Islamic Law (Economic Sector) In the Mudharabah Scheme that exists in Islamic Banking, namely Profit Sharing and Related Problems, there is a profit sharing principle in the mudharabah scheme in Islamic banking and the problems contained in it with qualitative descriptive methods through literature studies and exploratory literature (Supriatna, Helmi, and Nurrohman 2020) . Mudaraba schemes are usually applied to financing and investment products that involve two parties: shahib al-maal and mudharib. The two parties work together to get the benefits that will be distributed according to the ratio agreed at the beginning of the contract. If there is a financial loss, shahib almaal will bear all of it, but if it is caused by the negligence of the capital manager then the loss must be borne by the mudharib. The results showed that in the mudharabah contract the majority of Islamic banks apply the principle of revenuesharing which is indirectly sanctioned by Fatwa DSN 07/2000. The application of this principle can trigger a sense of injustice because the profit sharing is calculated based on gross profit which is more profitable for the shahib al-maal and less profitable for the mudarib. This condition makes customers less motivated to choose Islamic banks than conventional banks. Viewed from the perspective of fiqh, profit sharing is calculated based on net profit as applied to the principle of profit / losssharing, the implementation of which is also recommended by the OKI. In the end, it is necessary to improve the DSN Fatwa 07/2000 to provide a sense of justice for all mudaraba entities: shahib al-maal and mudharib. In classical fiqh studies, the mudhârabah contract is the same contract that does not have any guarantee provisions in it. Therefore, in the mudhârabah contract there is no need for collateral, because the mudhârabah contract is a contract based on the element of trust (amanah) so there is no need for guarantees given by customers to banks / Islamic financial institutions. As a result, the collateral in the mudhârabah contract functions to avoid deviations from fund management customers so that they do not play irregularities in managing mudhârabah financing funds, there is no need for guarantees and mandatory conditions on every mudhârabah financing. Therefore, LKS can assign this guarantee to clients which functions to avoid moral hazard from mudharib negligence or not in accordance with the contract, which is in line with the value of benefits in the Islamic transaction system (Surahman and Nurrohman 2020). The percentage of poor people as of March 2020 increased to 9.78 percent with the percentage of poor people in March 2020 of 9.78 percent, an increase of 0.56 percentage points compared to September 2019 and an increase of 0.37 percentage points compared to March 2019. The number of poor people in March 2020 amounted to 26.42 million people, an increase of 1.63 million people against September 2019 and an increase of 1.28 million people against March 2019. The percentage of poor people in urban areas in September 2019 was 6.56 percent, increasing to 7.38 percent in March 2020. Meanwhile, the percentage of poor people in rural areas in September 2019 was 12.60 percent, up to 12.82 percent in March 2020. Compared to September 2019, the number of poor people in March 2020 in urban areas increased by 1.3 million people ( from 9.86 million people in September 2019 to 11.16 million people in March 2020). Meanwhile, rural areas increased by 333.9 thousand people (from 14.93 million people in September 2019 to 15.26 million people in March 2020). The Poverty Line in March 2020 was recorded at IDR 454,652 / capita / month with the composition of the Food Poverty Line of IDR 335,793 (73.86 percent) and the Non-Food Poverty Line of IDR 118,859 (26.14 9
10. percent ) . In March 2020, on average, poor households in Indonesia had 4.66 household members. Thus, the average poverty line per poor household is IDR 2,118,678 / poor household / month. (BPS - Statistics Indonesia 2021). Hossein Askari, a professor of international politics and business at George Washington University, USA, conducted a unique and interesting study, in which Askari conducted a study to explore his findings that were carried out "in which country in the world are Islamic values most applied?" . The results of Askari's research covering 208 countries were surprising because not one Islamic country was in the top 25. From that study, Askari found Ireland, Denmark, Luxembourg, and New Zealand as the top five most Islamic countries in the world (Rehman and Askari 2010). Other countries that according to Askari actually implement Islamic teachings are Sweden, Singapore, Finland, Norway, and Belgium. Then, what about Islamic countries? Malaysia only ranks 33rd. Meanwhile, other Islamic countries in the top 50 are Kuwait at 48, while Saudi Arabia at 91 and Qatar 111. Based on the results of his research, Askari said, most Islamic countries use religion as an instrument to control the state. "We underline that many countries that recognize themselves as Islamic but often act unfairly, are corrupt, and are backward. In fact, they are not Islamic at all," said Askari. Askari added, it is precisely Western countries that reflect Islamic teachings, including in developing their economies. "If a country has the characteristics of no election, corruption, oppression, has an unfair leader, no freedom, large social inequality, does not promote dialogue and reconciliation, the country does not show Islamic characteristics," continued Askari. In conducting his research, Askari tries to compare Islamic idealism in terms of economic achievement, governance, people's rights and political rights, as well as international relations. Askari and Scheherazade S Rehman's research results are published in the Global Economy Journal. In Ireland, an estimated 49,000 people embrace Islam. Dr Ali Selim, a senior member of the Irish Islamic Cultural Center (ICCI), said that Muslims and other Irish citizens can live side by side because they share a common history. "Ireland was once a colony and many Irish people suffer from racial discrimination and have always been associated with terrorism. Muslims have experienced the same thing," said Selim. In addition, continued Selim, Muslim immigrants in Ireland get the same opportunity to develop themselves, including in the economic field. Al Quran encourages Muslims to live in prosperity and Dublin is one of the largest Islamic investment centers in Europe (Kompas Cyber Media 2014). A country that is ranked in the top 10. in the Islamicity Index (Rehman and Askari) which includes 1) New Zealand 2) Luxembourg 3) Ireland 4) Iceland 5) Finland 6) Denmark 7) Canada 8) U.K. 9) Australia 10) Netherlands. Thus, although none of these 10 countries are known as Islamic countries and none are members of the OIC, they are better off in carrying out Islamic economic principles than Muslim countries themselves (Nurrohman 2021, 7). Theofilus Felik Salomo Pattipeiluhu in www.istanafm.com explained that New Zealand, the Most Islamic Country in the World In 2019, Muslim scholars from all over the world, including Indonesia, compiled and analyzed data that showed unexpected results. The most Islamic country in terms of governance and society is New Zealand. Followed by Sweden, Iceland, the Netherlands and Switzerland. Islamic countries themselves even lack Islamic governance and society (Pattipeiluhu 2021). Erin Cook further explained in ozy.com that New Zealand is one, as New Zealand's Prime Minister Jacinda Ardern said after the March 15, 2019 mass shooting that killed 60 worshipers at the Christchurch mosque and turned the tiny Pacific island nation into a center. the attention of the Islamic world. New Zealanders come together, regardless of color or 10
11. creed , to mourn and help heal the grieving Muslim community. Social integration and empathy are sacred in Islam. New Zealand's population is only 1 percent Muslim, but according to a new analysis, New Zealand is the country that most follows the principles of the Quran / Islam (Cook 2019). The Philosophical Constructs That Exist In Sharia Economic Contracts The philosophy of Islamic economic law rests on three patterns of relationships (trilogy) as one unit, namely, the relationship between God, man and nature. This necessitates the harmony of the relationship between humans and their God and humans and their natural surroundings. Islamic economy is a divine / divine economy, that is, an economy with a human and economic perspective illuminated by morality. The philosophy of Islamic economic law has a basic character as economic law with rabbinic and human characteristics. The rabbani dimension places Allah. as the center of human awareness in carrying out economic activities whose reflection gives birth to human-minded economic behavior that pivots on the application of values of benefit, justice and mutual benefit. There are two approaches used in understanding the concept of Islamic economic law, namely: First, the approach of the qauliyah verses which is then called the prescriptive normative approach. Second, the kauniyyah approach is an empirical-positivedescriptive approach based on empirical sources through the process of inductively formulating economic values by considering the dimensions of the benefit of humans who are always moving dynamically. Both approaches can be used at once, giving birth to a third approach, namely the convergence / complementary approach so that it can produce the basic values of Islamic economics in a comprehensive manner. As a religious activity, economic or business activities in Islam must avoid harmful and prohibited things such as usury, excessive attitude (israf), reducing scales, khiyanat and gharar or in other words speculative activities in business (Ridwan 2015). In this case, in the research conducted by Ridwan, it is explained in his research that the problem that often arises in the practice of Islamic economic contracts in Islamic financial institutions is the conceptual debates around the normative legality of a contract and the philosophical basis on which it is based. As a result, it was found that various contracts in Islamic economic law were based on the basis of legal philosophy. The philosophy of Islamic economic law is based on the triangle concept, namely the philosophy of God, man and nature. The philosophy of Islamic economic law has an economic character with a divine (rabbani) and human (human) perspective. The rabbani dimension places Allah as the center of human consciousness in carrying out economic activities whose reflection gives birth to human-minded economic behavior that pivots on the enactment of benefits, justice and mutual benefits (Ridwan 2015). Philosophical construction of sharia contracts The various types of contracts in Muamalah fiqh have legal objectives that each contract wants to achieve. The legal objectives of several types of Muamalah contracts will be further elaborated, whose main focus is to find out the purpose of the law on which the law is enforced. To facilitate the mapping of contracts in Islamic law, the focus of the study is classified into three forms of contracts based on business activities, namely: contract of exchange, contract of cooperation and contract of giving of trust. Rachmat Syafei in his book Fiqh Muamalah presents a different definition formula, although the substance is the same, namely: 1) According to Hanafiyah, which states that buying and selling is the exchange of property for assets based on a special method permitted by syara '. 11
12. 2 ) According to Imam al-Nawawi, who stated that buying and selling is the exchange of property for property for the purpose of ownership. 3) According to Ibn Qudamah which states that buying and selling is the exchange of property for property to mutually belong. 4) The sale and purchase agreement is mandated because this contract becomes the master contract in a series of contracts to exchange goods. The sale and purchase agreement is mandated with the aim of making it easier for people to live their lives by helping each other in fulfilling their life needs (Syafei 2001). In the process of life, humans take on different roles and professions according to their respective talents, interests and expertise. This necessitates diversity and no human being can independently manage and fulfill their proper needs alone without the help of others. The ability of the selling contract in Islamic law is explicitly explained by al-Qur'an surah al-Baqarah verses 275, 282 and an-Nisa 'verse 29. whose short meaning means: People who eat (take) usury cannot stand, but rather like a person who is possessed by shit because (pressure) of insanity. Their condition is like that, is because they say (opinion), actually buying and selling is the same as usury, even though Allah has made buying and selling legal and forbidden usury. People who have come to him the prohibition from his Lord, then continue to stop (from taking usury), then for him what he has taken first (before the prohibition comes); and matters (up to) to Allah. People who return (take usury), then that person is the inhabitants of hell; they are eternal in it. (Surah Al-Baqarah Verse 275). Whose short meaning means: People who eat (take) usury cannot stand, but rather like a person who is possessed by shit because (pressure) of insanity. Their condition is like that, is because they say (opinion), actually buying and selling is the same as usury, even though Allah has made buying and selling legal and forbidden usury. People who have come to him the prohibition from his Lord, then continue to stop (from taking usury), then for him what he has taken first (before the prohibition comes); and matters (up to) to Allah. People who return (take usury), then that person is the inhabitants of hell; they are eternal in it. (Surah Al-Baqarah Verse 275). O you who believe, do not eat each other's wealth in an evil way, except by way of commerce which is mutually exclusive among you. And don't kill yourselves; verily Allah is Most Merciful to you. (Quran Surah An-Nisa Verse 29). As for Muhammad Shahrur's Islamic Legal Perspectives and Perspectives, in his liberal thinking and trying to awaken the readers' awareness through his work, that the concept of thinking so far in some respects should be reorganized. Moving on from a frame of mind that puts forward the principle of non-synonymity, it gives birth to a thought product that is different from the understanding of the majority of scholars. In scientific discourse, a series of thought contributions that he makes without relating to his academic background deserve proportional academic appreciation. The context of the verses of the Koran and the Sunnah which he 12
13. understands differently from the understanding of the majority causes the opening of the shell for intellectual creation (ijtihad) whose initial intention is to align the validity of revelation with the rapid change and development of the existing situation. Shahrur's notoriety was also bolstered by the controversy over his thinking. This phenomenon has prompted several scientists to compile works to criticize his thoughts, both for and against. Therefore, referring to these works is very helpful in exploring Shahrur's thoughts further (Asriyati 2015). The basic values of Islamic economics include three things. First, the concept of ownership which states that ownership in Islam is not absolute control over economic resources, but the ability to utilize them. Man's ownership of his property is limited by the limits of his life on earth. Ownership of natural resources relating to the livelihoods of the community belongs to the public and the control rests with the state. Second, the concept of balance between worldly and ukhrawi values and between individual interests and common interests, the balance between rights and obligations. Third, the value of justice, namely justice in the process of production and consumption, the process of distribution and fairness in the allocation of the results of economic activity by setting aside the obligation of assets in the form of paying zakat. These three basic values become the basic spirit for the instrumental values of Islamic economics (Ridwan 2015). In this case, it is related to the western response to the Islamic economy in the era of 4.0 Islamic economy which is implemented in various countries, including Islamic banking or in Indonesia it is also called Sharia Banking. Where the response of the western world to Islamic economics is that the Western economic system is intended to embrace the Islamic economic system and support the existence of the Islamic economic system, as a result the Western world implements a free enterprise system based on capitalism that puts capital for economic development in the Islamic world. Second, the contribution from the western world to the economy in Indonesia is a necessity which in fact is not an Islamic State. However, in the scope of Islamic law in Indonesia, in this case the syari'ah economy is subject to the national economic system, even though in Indonesia itself the Islamic economic system and conventional economy in Indonesia have their own legal umbrella. So that the Islamic economic system in Indonesia until now is an alternative concept for a prosperous economic system in Indonesia, one of which is a capitalist economic system, it is hoped that it can bring positive things from both of them with limitations that do not conflict with Islamic sharia originating from sources. Islamic law, particularly the Koran and al-Hadith (Ahyani and Slamet 2021). RESEARCH METHOD This type of research used by researchers is normative research with a literature research approach. This research is categorized as a descriptive analytic type, which tries to describe and provide a comprehensive analysis of how the review of Sharia Economic Philosophy and Theory of Law on Rahmatan Lil 'Alamin in the Economy in Indonesia Era 4.0, as well as how the role of Sharia Economic Philosophy and Theory of Law (in economics) ) in the era of the Industrial Revolution 4.0 as it is today, which in fact Indonesia is not an Islamic country but the majority is inhabited by Muslims. This research is a normative research, where research studies are obtained by studying literature on various documents and related literature. The data were processed and analyzed qualitatively. The research data was obtained from primary 13
14. and secondary data taken from literature review , from the study of Sharia Economic Philosophy and Theory of Law on Rahmatan Lil 'Alamin, Development of Islamic Economics through the Existence of Islamic Philosophy, Theory of Islamic Law Formation, Islamic Economic Law Philosophy Values , Measuring the Achievement of the Goals of Islamic Law (Economic Sector), the philosophical constructs that exist in sharia economic contracts and the Structuring and Views of Islamic Law The general philosophy of Islamic law (Maqāsid al-Syari'ah and conventional legal methodologies of Islamic law (Usûl al-fiqh) and also Rahmatan Lil 'Alamin's philosophy in the Islamic Economy era 4.0. And which is no longer important, of course, the literature sources obtained through studies contained in official documents, previous research studies, journals and other sources that are in accordance with this research study. Thus it can be seen to what extent the role of Sharia Economic Law Theory and Philosophy (field economy) in the era of the Industrial Revolution 4.0 as it is today. RESULTS The Philosophy of Rahmatan Lil 'Alamin in Islamic Economics Era 4.0 Today the concept of being a blessing for the whole world (Rahmatan Lil 'Alamin) in Islamic Economics in a digital economy as it is today (Era 4.0), Islam is present as a religion that brings grace to the universe (Rahmatan Lil'alamin) contains teachings that related to social interests. One of the acts of worship that is related to social interests is waqf. Waqf is a form of worship that is well known among Muslims, however, waqf is mostly practiced by Muslims who have excess assets and willpower. Meanwhile, people who do not have assets but have the will and little ability and skills can also feel the joy and beauty of waqf. In order to introduce to Muslims, especially young people who have a high social spirit and have expertise in any field to donate their expertise. Youth as the spearhead of Indonesia's development has an important role in poverty alleviation. Efforts that they can do are for example by building social generosity projects in this era of globalization. Youths can do various ways so that Indonesian Muslims can always improve themselves so that they have the ability to improve themselves and their environment. This paper also wants to raise that waqf can not only be done by wealthy people, but young people who do not have excess assets can also do waqf, and invite young people to know how to do waqf without spending assets. It only requires desire / willingness and sincerity in doing good things in any form according to their abilities and expertise without expecting anything in return (Hakim, 2020). In terms of waqf which is a divine gift given to humans to always do so, Islamic Economics as Rahmatan Lil-Alamin research findings in a scientific study conducted by Hamli Syaifullah found that the revival of Islamic economics is to prove that Islam is a comprehensive teaching which is its nature. rahmatan lil-alamin is beneficial for all beings in this world. Rahmatan lil-alamin in Islamic economics is fundamental to a just life, in the context of reducing social disparities in life. Because the gap that occurs creates a gap or separation between the aghniya (rich) and the fuqara (needy / poor), which has an impact on the emergence of social conflict. As a result of this research, the economy in waqf is used as an assistance in the context of cooperation, both in the form of capital (mudharabahah and musyarakah) or social assistance (zakat, infaq, alms, waqaf, grants), which is able to significantly improve the standard of living of the community (Syaifullah 2018). The same thing was proclaimed by Ana Indah Lestari and Aulia Candra Sari in their journals where zakat 14
15. is an Islamic teaching that is binding on everyone who has met the requirements . The essence of zakat is a treasure entrusted by Allah SWT that must be issued by someone for the common good. The benefits generated by zakat can cleanse the soul and property of the zakat payer (Muzakki) and can provide peace of mind. This is because the zakat payer (Muzakki) has carried out the obligations determined by Allah SWT. While waqf is a form of donating part of the assets to be used productively by the people. Waqf assets can be used for certain activities and also for public services as a form of one's devotion to the nation and service to future generations. Waqf is a charity of Jariyah to foster a spirit of caring among others whose rewards continue to flow even though Wakif has passed away (lestari and Sari 2016). In Wahyudin Darmalaksana's dissertation, it is explained that (Darmalaksana 2015) The life of this world is controlled by two major forces, namely economy and faith (religion). Economic life becomes the standard of living for a nation-state. The superiority of a country is measured based on the level of its economic progress and the measure of the degree of success is very materialistic. However, a new phenomenon has emerged which shows that economic power is no longer focused solely on material strength, but seeks a way that economics can be united with ethical and spiritual forces, known as integrative business ethic and spirituality. Experts agree that only an economic system based on ethics and morals should appear to manage the global economic system. Islamic legal philosophy experts state that the concept of integrative economic ethics is only compatible with Islamic economics. This is where the significance of understanding the nature of economics in the study of Islamic legal philosophy. In the study of Muhamad Takhim and Hery Purwanto that in Islamic Economics Philosophy Economic philosophy is the basic principle of an economic system to be designed and built. Based on this economic philosophy, various economic missions and objectives to be achieved can be achieved, such as economic principles, consumption goals, production, distribution, economic development, monetary policy, fiscal policy, and others. Islamic economic philosophy is based on three basic concepts, namely the philosophy of God, man (cosmic) and nature (kosmos). The key to Islamic economic philosophy lies in humans with God, humans with nature and humans with other humans. This dimension of Islamic economic philosophy is what distinguishes Islamic economics from other economic systems. With the research literature method, it can be seen that the Islamic economic philosophy gave birth to 6 principles that became the spirit of Islamic economics, namely tauḣîd, maṣlaḣah, fairness, morals, freedom and responsibility and wasaṭiyah (balance). This principle serves to prosper the community, provide confidence, justice, togetherness, create conducive social conditions, kinship and provide the widest possible opportunity for every business actor by making the most of natural resources for the universal common interest (Takhim and Purwanto 2018) . Furthermore, Anis Tyas Kuncoro explained that Islam as a religion of rahmatan lil 'alamin, namely rhmat for all nature, has the principle of openness (inclusivism) and the teachings of tolerance which are of high value in diversity. This is because the linguistic meaning of Islam means safety, peace and submission. The meaning of Islamic teachings itself experiences differences after it is understood by the people in taking the law or ijtihadiyyah views so that it is natural when making Muslims seem grouped with various groups. Divisions are sometimes difficult to avoid when these differences are incorporated into the principles between these groups, resulting in enmity between Muslims themselves. One of the fundamental 15
16. reasons is the birth of a fanatical attitude and making it an exclusive attitude . So that the values of moderation (wasathiyyah) in Islam are an effort to deal with diversity in the context of national life. Therefore, a religion-based global humanitarian ethic is needed that upholds the main human values, namely brotherhood based on the doctrine of Tauhid. Tabayun is needed, a reference to expert authority who is trusted and a tolerant, respectful and respectful attitude is developed. This is the actual form of religious social moderation values inherent at the core of Islamic teachings by presenting cultural character as a haniif religion and rahmatan lil 'alamin (Kuncoro 2020). Nata in a seminar entitled "Make Islam Rahmatan Lil Alamin a Model of Islamic Education Entering the ASEAN Community" explained that first, that the Islamic education model based on Rahmatan lil alamin is one of the most appropriate education models in entering the Asean community, because with Such an education model, apart from Islamic education, can answer the various challenges posed by the Asean community and turn them into opportunities, it will also not lose its identity as education based on faith, worship and good morals. Second, Islamic education, whether implemented in Islamic boarding schools, madrasas and Islamic tertiary institutions, is among the most responsive and successful in facing various developments in society from the time of the entry of Islam to Indonesia, the era of Islamic kingdoms, the Dutch colonial era, Japan, the Old Order era, the Order Only recently, until the era of globalization and the era of the Asean economic community. This is marked by, among other things, a strong willingness to reform, reform, reinterpret, and innovate in various educational institutions, from Islamic boarding schools to Islamic universities (Nata 2016). This, as expressed by Arina Rahmatika and Ninda Khoirullina in their journals, it is explained that Islam is a religion that carries out the mission of salvation in the hereafter, welfare and prosperity for all mankind by obeying His commands and avoiding all His prohibitions. Islam is a religion that was sent down by Allah SWT to the Prophet Muhammad SAW which regulates the relationship between man and God and also regulates the relationship between man and man and the universe which is mutually beneficial, therefore Islam has the principle of Rahmatan lil „Alamin, namely the mercy for the universe. Islam Rahmatan lil „Alamin according to Bangkit Magazine is an Islam that is peaceful, just, tolerant and in accordance with the values of aswaja. The definition of Rahmatan lil 'Alamin is also not much different from the characteristics of Rahmatan lil' Alamin according to Bangkit Magazine (Rahmatika and Khoirullina 2020). For example, a study of the results of research on cash waqf by Hisam Ahyani and Muharir where the view of Shariāh Economics in Indonesia regarding cash waqf is carried out in accordance with Law No.41 / 2004 on waqf where movable objects are in the form of "movable object waqf" which is manifested in the form of money. As a result, cash waqf in Indonesia in the era of the Industrial Revolution 4.0 can prosper the economy of the people and also the country. Waqf is positioned as social worship where with waqf in Law no.41 / 2004 concerning waqf article 1 it is explained that waqf is the act of a wakif to separate or hand over part of his property to be used forever for worship purposes and also for welfare purposes according to Islamic sharia (Ahyani and Muharir 2021). In another case, the research launched by Ahyani and friends in the development of the Banjar City of West Java is related to the Smiling West Java Calendar of Event 2021, which calls on us to make West Java the center of world-class culture and tourist destinations. Thus the West Java government through the tourism and culture office supports the potential which is 16
17. the jargon of West Java in terms of tourism . From this background regarding the formulation of the opportunities and challenges of halal tourism in Banjar City, West Java Province in the Industrial Revolution Era 4.0, it can be concluded that the potential for halal tourism in Banjar City in the Era of Industrial Revolution 4.0 includes Business Tourism Village, Religious Tourism, and Creative Industry Tourism. While the challenges faced include the location of certain areas that are not yet possible to become halal tourist destinations, then transportation problems are also still minimal, however, the problem of Consensus has entered the halal tourism sector, while regarding hotels that are still limited in existence. The West Java Banjar City Government in this case continues to strive to encourage this existence, starting from transportation, hospitals, hotels, and creative industries towards a better direction (Ahyani, Muharir, and Ulya 2021). Another thing in terms of usury, Ahyani et al. Found that in Islamic banks there is no interest, only profit sharing is there. So that the purpose of riba (interest) in Indonesia is that the Western world protects Islam by entering the existing economic line in Indonesia, one of which is implementing the capital system (interest) in conventional banks in Indonesia, as a result usury in Indonesia remains an ikhtilaf. by scholars, but what is more important regarding the form of western encouragement / contribution to the Indonesian economy is to try to embrace the existing marketing system in Indonesian banks. And what is more important is the impact of usury on the Indonesian economy, in which several sectors include Economic Impacts. The higher the interest rate, the higher the price to be set on an item. Social Impact, the social impact of society related to Riba in terms of unfairly earned income. Impact of Company Resilience, only companies with resilience will survive (Ahyani and Muharir 2020). Higher Education Strategies for Advancing Islamic Financial Institutions as research by Hamidulloh Ibda found that higher education strategies in advancing Islamic financial institutions are divided into long and short term. In the long term, universities prepare quality human resources. First, strengthening the curriculum refers to the KKNI-SNPT. Second, contextual learning orientation in the field, especially in the Islamic economics / economics study program in collaboration with Islamic financial institutions. Third, synergy between the Financial Services Authority and Islamic Financial Institutions in strengthening training for Islamic finance trainers. Fourth, cooperation with Islamic financial institutions or financial institutions abroad. In short, universities apply financial literacy to students to increase Islamic financial inclusion. First, strengthening financial literacy in the realm of action. Second, strengthening new literacy-based financial literacy that targets data literacy, technology and human literacy skills. Third, increase the number of activities in the form of socialization, seminars, public lectures, or fieldbased practices that combine cooperation between campuses, the Financial Services Authority, Sharia Financial Institutions, and related agencies. Fourth, researchbased innovation on sharia economic products that are rarely touched. For example, sharia tourism (nature, religion, culinary, culture), electronic commerce, and others. Fifth, patent and continuous cooperation between universities and Islamic Financial Institutions by creating "student savings". Sixth, educational scholarships or educational credits which are a product of the Sharia Financial Institution itself (Ibda 2018). In terms of Environmental Responsibility Ethics in the Frame of the Qur'an, Naili Saadah and Dessy Noor Farida expressed this by arguing that Environmental responsibility (ER) has become a topic that is often discussed lately. This is because 17
18. the ecological crisis has become increasingly alarming . massive natural exploration by the company seems to have paid no attention to the impact of the damage it causes. land clearing, mining for natural energy sources and pollution are examples of activities that contribute to the destruction of nature. The problem of environmental damage today is no longer a separate problem from religion, because in fact natural damage is the result of the spiritual crisis of modern humans which causes greed. Departing from these conditions, this study questions how environmental responsibility ethics is in the rules of the Alquran. Using a sample of companies registered in the Jakarta Islamix Index, this study seeks to explore facts based on the annual reports that have been reported by the company. This study found an alarming fact, where there are still many companies listed on the Jakarta Islamic Index that have not met environmental responsibility ethics as stipulated in the Al-quran (Saadah and Farida 2019). It is different with waqf (Alam and Hidayati 2020) where it is explained that the implementation of the AlliSya Protection Plus Unit Link waqf feature is in accordance with the Fatwa of the National Sharia Board because the elements of the provisions of insurance benefit waqf, investment benefit waqf, and ujrah provisions have been fulfilled. The contract used in the policy contract uses the tabarru 'contract, the wakalah bil ujrah contract, mudharabah, waqf, will, and qardh. Waqf funds will be distributed to the waqf institution (nadzir) when the policy holder dies. The implementation of the waqf feature in sharia life insurance products is an encouragement in increasing the collection of waqf funds, so that it has a good impact on people's welfare and economic development. Through scientific research studies with empirical studies with a phenomenological approach, it is explained that local wisdom is like the Chinese New Year tradition, the celebration of Cap Go Meh, Er Shi Wei Ren and Sun Tzu Art of War greatly influences the formation of business character for Chinese entrepreneurs, such as: thriftiness, forward thinking, high work ethic, fast action, honesty, good service and expansion of networks or relationships. Furthermore, apart from the issue of aqidah and worship, there is a point of contact between the construction of ethnic business ethics and Islamic business ethics, especially in terms of work ethics and business morals. However, there are differences between the two when it comes to orientation, motivation and business networking. Third, in special cases that can be reconciled, Islamic and Chinese business ethics are actually able to harmonize, synergize and modify (convergence). This is intended as a new strategy to develop the Islamic economy in Indonesia so that it is able to touch the Chinese business world in particular and all circles in general as a form of rahmatan lil 'alamin (Ningrum 2016). Another example is the form of Rahmatan Lil 'Alamin in the Islamic economy in Indonesia with the presence of Islamic business ethics in conventional banks, such as research by Andri Nugraha (Nugraha, Ahyani, and Slamet 2021) that the products offered by Bank Bjb KC Ciamis, which include Savings, Loans, Services, Investment and Insurance as well as E-Banking. The transaction model used is the DIGI system which includes E-Channels such as (Internet Banking- bjb NET, BJB Sms and BJB Mobile). In addition, there are bjb Cash Management Service, bjb BiSA and Tips for Safe Transactions via bjb SMS. However, in terms of the Application of Islamic Business Ethics in Transactions at Bank BJB KC Ciamis West Java by implementing GO SPIRIT, which is the embodiment of Service Excellence or Excellent Service, Professionalism / working effectively efficiently and responsibly, Integrity or honesty, discipline and consistency, Respect or Respect and respect, Innovation or Creative Innovative 18
19. ethics , Trust or behave positively and can be trusted, where Bank BJB KC Ciamis upholds honesty, trustworthiness and quality. So the business ethics in this conventional bakn can be said to be in accordance with sharia, this is evidenced by the form of Concern and Mutual Cooperation and Silaturrahmi by the ranks of the KC Ciamis bank. This means that Conventional Banks are like Bank BJB KC Ciamis which is not a Sharia bank but in the application of business ethics, its business is in accordance with sharia principles, which includes GO SPIRIT. In the thought of Islamic economic theology as research by Ahyani and Slamet, it is explained that in the Islamic economic theology era 4.0 thought as currently in Indonesia adhering to economic freedom means that this freedom is required to always be Muslim friendly. So that the Islamic Economic Theology Thought The concept of Islamic Economic Theology is a concept formed in order to realize the aspirations of Muslims regarding economic problems in which the concept of Islamic economic theology has a significant effect on its adherents in concrete life. Such as bermu'amalah in terms of Islamic legal politics, Islamic economic politics, development strategies in halal tourism, Halal food, cash waqf transactions and so on. Regarding freedom from lust as a form of effort to escape from the shackles of human (negative) lust, it means that humans as intelligent people are required to always use their intellect. Islamic economics as a choice for a Muslim is due to several reasons, namely the principles adhered to by the existing theological concepts adhered to by the Islamic economic community itself, especially in Indonesia (Ahyani and Slamet 2021). From the explanation above, the researcher can conclude that the findings of this research regarding the review of Sharia Economic Law Theory and Philosophy of Rahmatan Lil 'Alamin in the Economy in Indonesia Era 4.0, as well as the role of Philosophy and Islamic Economic Law Theory (in the economic sector) era 4.0, they produced a finding. from the study of the existence of Islamic Law Philosophy in order to develop the Indonesian economy due to the interest in the concept of Islamic economics itself, which includes Rahmatan Lil 'Alamin (covering the entire ummah), both Muslim and non-Muslim. 2) The goal of Islamic economics is towards happiness in the world and the hereafter. 3) in terms of the Islamic Economic Philosophy, in this case it is present to complement the shortcomings of the conventional economic system, this is evidence from Rahmatan Lil 'Alamin. 4) Equal principles of economic law, namely (Justice / al'Adl, responsibility / Khilafah, Takaful / help in the form of sharia insurance). 5) In the theory of Islamic Law Formation Theory offered by Jasser Auda is a methodology that has no end (it is necessary to develop an Islamic legal method), because the truth is relative. The Maqashid Syari'ah Imam al-Syathiby tends to provide space for ijtihad to Muslim economists in making a real contribution to the development of the Islamic economy, both in (concept / practice), 6) The values of Islamic economic law philosophy can give birth to basic values. Islamic economic system through (the principle of tauhid, faith in the Last Day and all belong to Allah SWT). 7) indicators of the achievement of the objectives of Islamic law in the economic sector, one of which is the application of Islamic economic principles in a number of countries (Muslim and non-Muslim). 8) The philosophy of Islamic economic law is based on the triangle concept, namely the philosophy of God, man and nature. 9) The philosophy of Rahmatan Lil 'Alamin in Islamic Economics is manifested in terms of religion which brings mercy to the universe (Rahmatan Lil'alamin) by applying social interests, such as waqf. Rahmatan lil-alamin in Islamic economics is fundamental to a just life, in the context of 19
20. reducing social disparities in human life . Besides that, another form of manifestation is economic freedom which demands to always be Muslim friendly. DISCUSSION Sharia Economics Rahmatan Lil 'Alamin in an Economy Era 4.0 The existence of Islamic Law Philosophy in order to develop the Indonesian economy is due to the interest in the concept of Islamic economics itself, namely Rahmatan Lil 'Alamin (sheltering the entire ummat), both Muslim and non-Muslim. 2) The goal of Islamic economics is towards happiness in the world and the hereafter. 3) in terms of the Islamic Economic Philosophy, in this case it is present to complement the shortcomings of the conventional economic system, this is evidence from Rahmatan Lil 'Alamin. 4) Equal principles of economic law, namely (Justice / al'Adl, responsibility / Khilafah, Takaful / help in the form of sharia insurance). 5) In the theory of Islamic Law Formation Theory offered by Jasser Auda is a methodology that has no end (it is necessary to develop an Islamic legal method), because the truth is relative. The Maqashid Syari'ah Imam al-Syathiby tends to provide space for ijtihad to Muslim economists in making a real contribution to the development of the Islamic economy, both in (concept / practice), 6) The values of Islamic economic law philosophy can give birth to basic values. Islamic economic system through (the principle of tauhid, faith in the Last Day and all belong to Allah SWT). 7) indicators of the achievement of the objectives of Islamic law in the economic sector, one of which is the application of Islamic economic principles in a number of countries (Muslim and non-Muslim). 8) The philosophy of Islamic economic law is based on the triangle concept, namely the philosophy of God, man and nature. 9) The philosophy of Rahmatan Lil 'Alamin in Islamic Economics is manifested in terms of religion which brings mercy to the universe (Rahmatan Lil'alamin) by applying social interests, such as waqf. Rahmatan lil-alamin in Islamic economics is fundamental to a just life, in the context of reducing social disparities in human life. Besides that, another form of manifestation is economic freedom which demands to always be Muslim friendly. Thus the existence of Rahmatan Lil 'Alamin in the 4.0 era economy, especially in the field of sharia economics, tries to protect and protect the economy in the current era, regardless of religion (both Muslim and non-Muslim). Likewise with Rahmatan Lil 'Alamin in the sharia economy which aims to make the world and the hereafter happy, so that in an era that is all digital like today it is necessary to continuously socialize (continu) while still adhering to Islamic principles. If we examine together when viewed from the Islamic Economic Philosophy, in this case it is present to complement the shortcomings of the conventional economic system, this is evidence from Rahmatan Lil 'Alamin. Conventional economics tries to be a rival to Islamic economics but remains brothers, meaning that Islamic economics in its implementation in religious life is to remain Muslim friendly. A small example in terms of the principle of balanced economic law is to prioritize the attitude (Justice / al'Adl, and responsibility / Khilafah, Takaful / please help in the form of sharia insurance. This proves the very elasticity of this sharia economy. Rahmatan Lil 'Alamin's Sharia Economy in The next 4.0 era economy is the theory The theory used as a tool for the Formation of Islamic Law offered by Jasser Auda, for example, is a methodology that has no end (it needs the development of an Islamic legal method), because the truth is relative. provide space for ijtihad to Muslim economists in contributing significantly to the development of the Islamic economy, both in 20
21. (concept / practice), thus philosophically embryonic new sharia economics which continues to be developed in order to implement Islam that is Rahmatan Lil 'Alamin (sheltering all nature). The values of the philosophy of Islamic economic law can give birth to the basic values of the Islamic economic system through (the principle of tauhid, faith in the Last Day and all belong to Allah SWT). These principles are the basic basis for Rahmatan Lil 'Alamin (protecting all nature) to be realized in the life of the nation and state, especially in Indonesia. Another thing is an indicator (how we measure) in the realm of achieving the objectives of Islamic Law in the Economic Sector, one of which can be seen by the application of Islamic economic principles in a number of countries (Muslim and non-Muslim). Sharia economics as Rahmatan Lil 'Alamin says that this philosophy of Islamic economic law is based on the concept of a triangle, namely the philosophy of God, man and nature. Furthermore, in terms of the Philosophy of Rahmatan Lil 'Alamin in Islamic Economics, Islam is manifested in terms of religion that brings mercy to the universe (Rahmatan Lil'alamin) by applying social interests, such as waqf, zakat, infaq and sadaqah Jariyah. Apart from that, in Islamic economics it is necessary to have a Muslim friendly environment where Rahmatan lil-alamin in the Islamic economy is fundamental to a just life, in the context of reducing social disparities in human life. Besides that, another form of manifestation is economic freedom which demands to always be Muslim friendly. Overview of the Philosophy and Theory of Islamic Economic Law The general philosophy of Islamic law (Maqāsid al-Syari'ah and conventional legal methodology of Islamic law (Usûl al-fiqh). Usûl al-fiqh and Maqāsid among students of Islamic law often ask this. It is important to know the difference between the two branches. Islamic science. The structure, scope and functional nature of the two sciences are different (Lebbe and Rifai 2021). Nurrohman Syarif is similar in his research explaining that in revitalizing ideology in an Islamic perspective, both at the national and global levels always leads to aspirations and demands for implementing syari'at or Islamic law totally (kaffah). In the constitutional state of Indonesia, such aspirations and demands cannot always be fulfilled. This is because the constitutional state of Indonesia, from the beginning was built on the basis of a national spirit based on the principle of divinity, humanity, justice, and equality or equality for every citizen of the Republic of Indonesia n law. Therefore the aspirations and demands for the application of Islamic law always experience obstacles if there are elements of discrimination or other elements that can eliminate the guarantee and protection of the human rights of citizens that have been guaranteed by the constitution (Syarif 2016). The origin and definition of maslahat legal instruments that exist in the concept of public interest has become a general central theme of Islamic legal philosophy. Indeed the general philosophy of Islamic law determines what is good and bad for the Muslim community. Classical Muslim jurists argue that Almighty God revealed His final divine message through His last prophets in order to secure the interests and well-being of mankind. God sends His divine messages to promote human interests according to divine will. However, Muslim jurists find it difficult to define basic notions of human interest (Lebbe and Rifai 2021). For example, in cash waqf, where the view of the Shariāh Economy in Indonesia regarding cash waqf is carried out in accordance with Law No.41 / 2004 concerning waqf in which moving objects are in the form of "movable object waqf" which is manifested in the form of money. As a result, cash waqf in Indonesia in the era of the Industrial Revolution 4.0 21
22. can prosper the economy of the people and also the country . Waqf is positioned as social worship where with waqf in Law no.41 / 2004 concerning waqf article 1 it is explained that waqf is the act of a wakif to separate or hand over part of his property to be used forever for worship purposes and also for welfare purposes according to Islamic sharia (Ahyani and Muharir 2021). The Systemic Approach: A Methodological Offer Reading the work produced by Jasser Auda, it can be concluded explicitly that the way of thinking or the approach used by him is a systems approach. The Oxford Dictionary suggests the following notions of the system: first, a group of things or parts working together as a whole (a group of objects or parts that work together as a unit); second, a human or animal body as whole, including its internal organs and processes (the human body or animal as a whole, including its internal organs and processes); and third, a set of ideas, theories, procedures, etc according to which something is done (a set of ideas, theories, procedures, etc. in accordance with what was done) (Sidney Hornby 1995, 121). Jasser Auda stated the notion of a system as a set of interacting units or elements that forms an integrated-whole intended to perform some function (a set of interacting units or elements that form a whole that is intended to carry out a function) (Auda 2008, 33). Thus the system always involves units, elements, and sub-systems that form a hierarchical unit, which interact and work together continuously, have procedures and processes to achieve certain goals. And on top of the system there is a suprasystem that covers the whole. Based on the understanding of such a system, it can be concluded that what is meant by a systems approach (read: systemic approach) is a holistic approach, in which an entity is part of an entire system consisting of a number of sub-systems (Auda 2008, 29). Thus, this is closely related to the activities of identifying needs, choosing problems, identifying conditions for solving problems, choosing the most appropriate alternative to solving problems, selecting, determining, and using the right methods and tools, as well as evaluating the results and revising part or all of the system. implemented, so as to meet the needs in solving problems better. This understanding is applied as a tool to explain the framework of the Islamic legal system, then Islam is a supra-system in which one of the systems it covers is fiqh with the suggestion of al-fiqh as the development tool. As a fiqh developer, the proposal of al-fiqh with its tools provides a set of governing systems for that. The study of the sources of law, both from revelation and reason (ijtihād), al-qawa'id alfiqhiyyah, and maqasid al-shari'ah. Each of these sub-systems has units and elements that can be broken down into smaller units and elements. One thing that is certain here is that each system, sub-system, unit and element has and performs a different function in achieving its objectives. The systemic approach, in addition to using various scientific disciplines as an analytical tool, must also analyze and consider all the units, components or sub-systems mentioned above before establishing a law, only then can a humanist-holistic law be obtained. So, we no longer use decompositional analysis which is static and separate, but instead uses system analysis which is dynamic and synergistic (comprehensive). To implement systems theory, several steps that can be implemented are: 1) Validating all knowledge. 2) Abandoning the atomistic and reductionist approach to a holistic approach. 3) Always open and update knowledge. 4) Always look at things from a multidimensional perspective, and not from a binary categorization perspective. 5) Noting purposefulness as a principle of thinking (Auda 2008, 193-245). 22
23. Validating cognition is done by not seeing ijtihad as a manifestation of 'God's commandments', even though this is based on ijmā' and qiyās. Because the position of ijtihad is the same as al-Musawwibah's view which is based on and recognizes the cognitive nature of Islamic law. Encouraging the heterogeneity of Islamic law must avoid atomistic approaches, which are less comprehensive. Openness and renewal are carried out through changing regulations by changing the worldview and cognitive culture of the jurists as a mechanism of openness in the legal system, and philosophical openness, as a mechanism for the openness of individual reform in Islamic law. The ability to perform the jurisprudence of a juris must continue to be developed in the sense that it must have a competent worldview, so that Islamic law is open to the acceleration of progress in social and natural sciences. To achieve multidimensionality in the Islamic legal system, the binary roots of thought that dominate Islamic law schools must be avoided. Finally, purposefulness should always be a fundamental consideration in the system of thinking. Maqasid al-shari'ah is the goal desired by lawmakers (Maqasid al-shari'ah) from the prohibitions or orders that are in the text. The maqasid can be identified by the analysis of arguments with a textual analysis approach based on 'illat. Maqasid al-shari'ah, in its application, it must be in dialogue with the wishes of the servant (Maqasid li al'ibad). The actual law is based on Maqasid al-shari'ah by considering the time and space frame associated with Maqasid li al-'ibad. Therefore, the grand design of the development of Islamic law always considers the ideal realm (revelation) and the social development of society on the other side. Joseph Franz Schacht, as quoted by Harjono, wrote that Islamic law flows naturally and has an active dialogue with the social realities of society. The Prophet Muhammad served as a narrator who conveyed law (revelation) in accordance with the development (needs) of law in society (Harjono 1987, 43). Hallaq also wrote that in the early days of Islam, law proceeded naturally. Rigid Islamic law emerges along with the presence of a rigid and strict theory of Islamic law (usūl al-fiqh) (Hallaq 2000). Similarly, Rahman explains the same thing (Rahman 1997). But lately, Muslims have often been 'entangled' in interpreting the realm of revelation (ideal) which is far from the real needs of Muslims. Efforts to bridge Maqasid al-shari'ah and Maqasid al-mukallaf are the core of the study in the discussion of Maqasid al-shari'ah. In a slightly different editorial, Hallaq wrote that the concept of al-Sathibi about Maqasid al-shari'ah is an attempt to express the relationship between God's law and human legal aspirations. This is Hallaq's statement as quoted by Asafri Jaya (Jaya 1996, 65). Maqasid al-shari'ah in terms of shari '(lawmaker) includes four aspects, namely: 1) The purpose of sharia is for the benefit. 2) Sharia as something that must be understood. 3) Sharia as taklif law that must be done. 4) The purpose of sharia is to bring people to the protection of the law. Ibn al-Qayyim wrote that shari 'ah (Islamic law) was prepared on the basis of human benefit. Kindness, justice and wisdom are not included in the category of shari'ah although there are many arguments that support them. In other words, Ibn alQayyim conveyed the message that the essence of shari'ah is evil (Qayyim alJauziyyah 1977, 1). The Corruption Index in Aceh for example, Banda Aceh, which received a higher index than the previous year. For information, a previous survey in 2017, the KPK placed Banda Aceh in first place with an index of 77.39 being the highest score in all of Indonesia. This time, for the 2020 survey, the Banda Aceh Integrity Index rose to 82.63 (Nabila 2021). The achievement of the Aceh Monitoring Center for Prevention (MCP) in 2020 has increased significantly compared to two years ago, 23
24. which reached 50 percent . This means that the prevention of corruption is integrated through improving governance in the eight areas summarized in the MCP or that the achievement of corruption prevention has been better than in previous years. MCP itself is one of the KPK programs in integrated corruption prevention, through improving the governance of 8 areas / areas summarized in MCP. As for the eight fields, including APBD Planning and Budgeting, Procurement of Goods and Services, One-Stop Integrated Services, APIP Capability (Humpro 2021). As a result, it can be concluded that from the results of the Corruption Perception survey conducted by the Banda Aceh District Court Work Unit, it was found that the Banda Aceh District Court had a Corruption Perception Index of 3.67 or was included in the Clean from Corruption category. Corruption Perceptions Index (GPA) Public satisfaction index report (IKM) Sem_II of 2020 with a score of 3.65 for the category of “Clean from Corruption”, and the 2020 Semester I Corruption Perception Index (GPA) Report with a score of 3, 67 for the category “Clean from Corruption” , as well as the 2020 Semester II Corruption Perception Index (IPK) Report with a score of 3,81 in the "Clean from Corruption" category. As a result, the perception index is a composite of an index of 10 indicators, each of which has the following index (Banda Aceh District Court Class IA 2020): 1) Regulatory Manipulation Indicator, gets an index of 3.22 2) Indicators of Abuse of Position, got an index of 3.53 3) Influence Selling Indicator, got the index 3.84 4) Cost Transparency Indicator, gets an index of 3.84 5) Secret Transaction indicator, gets an index of 3.79 6) Additional Cost Indicator, gets an index of 3.77 7) Prize indicator, got an index of 3.49 8) Payment Transparency Indicator, gets an index of 3.84 9) Percaloan indicator, got an index of 3.78 10) Indicator of Fraud, received an index of 3.69. The poverty rate in Aceh, in 2020 our poverty rate is 15.20 and in 2021 it is 15.43%, this means that Aceh cannot be compared to other regions and must work twice as hard. Indonesia's poverty rate is also said to have increased from 9.22% to 10.19% or an increase of 0.93 points. "Meanwhile in Aceh 2019 the poverty rate for Aceh is 15.01% in 2020 to 15.43% in this case, an increase of 0.42%, which is still low compared to the national increase of 0.93 points," Equated with other regions, this is as stated by the Head of the Aceh Regional Development Planning Agency (Bappeda), T. Ahmad Dadek. He also explained that the issue of poverty in Aceh is different from other regions in Indonesia. Poverty in Aceh, said Dadek, increased sharply between 2000 and 2004 due to armed conflict and the tsunami that ravaged Aceh at that time (Safrina 2021) in (acehprov.go.id). The level of inequality in Aceh, in (www.cnbcindonesia.com) explains that the Ministry of National Development Planning (PPN) / National Development Planning Agency (Bappenas) noted that high poverty in Aceh has occurred since 2000. According to Maliki as Director of Poverty Reduction and Social Welfare The National Development Planning Agency (Bappenas) is due to the smaller population of Aceh compared to other regions in Sumatra. In addition, the optimization of resources is still low. Like coffee, which is actually very popular with the world community (Adinda 2021). Aceh is the poorest province in Sumatra due to several things including the following: 24
25. 1 ) The products of the vulnerable poor are still not processed so that they (do not) have a higher selling power. Maybe because Medan is still the economic center in the region. 2) Processed products of the people, especially coffee, are still largely dominated by the market through Medan, so price control is still not optimal. 3) The people of Aceh also pay more attention to investment than to make ends meet. 4) Acehnese pay more attention to investment than to food and daily expenses. This, too, will inevitably affect the expenditure profile. Where poverty is very much influenced by diet and calories. Natural solutions to alleviate poverty in Aceh, Bappenas will also expand the scope of population administration, especially the coverage of birth certificates. This is because the poor are vulnerable to not having birth certificates. Basic service systems, including education, health, and drinking water sanitation. We are tidying up the governance. We will also carry out economic empowerment by empowering the poor through empowerment of local resources, called intermediary. In accordance with the mandate of law number 44 of 1999 concerning the administration of the privileges of the Aceh Province and law number 11 of 2006 concerning the Aceh government, that the province of Aceh is a special legal community unit and is given special authority to regulate and manage its own government and community affairs. (Muliana 2021). In this case, the success index of the Banda Aceh Islamic Sharia Implementation Success Index is 75.22 in various fields of life (Aminullah 2021, 22). According to the Mayor of Banda Aceh Aminullah Usman, the success index of sharia enforcement was obtained through a survey with academics IAIN Ar-Raniry. The survey variables were determined by the study 'maqashid al-khamsah'. And the resulting index reflects the overall implementation of Islamic law in all fields, from economy to security. " In the trend of decreasing cases of violation of the Sharia from year to year. "In 2017 there were 126 cases recorded, then it jumped 171 cases in 2018, and so on down to 97 cases in 2019, and only 90 cases in 2020," he said. He said that the significant reduction was due to prevention efforts by optimizing the roles of dai and mustahib gampong. We also continue to provide holistic da'wah and periodic coaching to the community, in addition to building cross-sectoral cooperation. The application of Islamic law in Aceh across history as research by Ali Geno Berutu explains that the implementation of Islamic law in Aceh has a different side, in the form of an Indonesian side, namely the application of Islamic law in Aceh is aimed at preventing Aceh from separating from the Unitary Republic of the Republic. Indonesia. From this point of view, we can see that the processes of implementing Islamic law in Aceh are not a genuine and natural process, but rather a move and a political policy in order to prevent Aceh from being separated from the Republic of Indonesia. The application of Islamic law at this stage, namely to minimize Aceh's dissatisfaction with central government policies, and more as an emergency political step to save Aceh in the bosom of the republic, which aims to bring psychological comfort to the people of Aceh. Nanggroe Aceh Darussalam is known as Seramoe Mecca (Serambi Mecca). The breath of Islam is so integrated in the cultural customs of Aceh that cultural activities are often based on Islam. Kaffah Islamic Sharia was declared in 2001, the pros and cons have continued to emerge until now. The government's involvement is accused of having a political element to block non25
26. Muslim State aid to the strength of the independent Aceh movement . The cultural characteristics and counter attitudes exhibited raise questions since when did Islamic law come into force in Nanggroe Aceh Darussalam. Usually talking about history, we will examine the three dimensions of the time of the existence of Islamic law on the earth of Mecca, namely during the old order and the new order. In its development since it was implemented in 2001- present (2016), both in terms of changes that occurred in society after Islamic law was implemented as well as the constitution of institutions that are authorized to implement sharia regulations that have been announced (Berutu 2016). The positivization of Islamic Sharia in Aceh (In Philosophical, Juridical, Islamic Law Studies) as well as scientific research conducted by Myaskur and Nurul Syalafiyah that the Al-Quran and Sunnah as revealed sharia are the main basis of Islam which brings grace to all nature and has become a belief. as well as the way of life of Muslims, especially the people of Aceh. The elaboration of Islamic Sharia through fiqh as outlined in the form of qanuns is carried out in a sustainable manner by involving all community stakeholders. The formation, implementation and enforcement of kanun in all areas of life (kaffah) are carried out fairly against everyone who violates them without discriminating their social structure. Changes to qanuns to respond to developments in the condition of the community shall be carried out comprehensively by taking into account the substance, structure, and (customary) culture of the community. The values of benefit, harmony, and avoidance of harm must animate in syar'iyyah syar'iyyah which is based on the principle with the aim of being syariah al-maqashid al-syar'iyyah and the principle of statutory policy / wisdom of al-tasyri (Myaskur and Syalafiyah 2021 ). Another research by Iskandar stated that Islamic Sharia is Islamic teaching that is guided by the holy book al-quran. Al-quran is the starting point of all understanding of Islamic yari'at. This Islamic Shari'a applies to His servants who are sensible, healthy, and have reached the age of adulthood or adulthood. Islamic law in Aceh has been in effect in Aceh since before the independence of the Republic of Indonesia, namely since the reign of Raja Iskandar Muda. Then continued the period after Independence, the New Order era, revormasi and up to the present. The legal basis for implementing Islamic law in Aceh is Law No. 44 of 1999 and Law No. 18 of 2001, as well as qanuns that govern Islamic law (Iskandar 2018). As a result, the application of Islamic law in Aceh has been implemented and can realize one of the objectives of Islamic law, namely to bring grace. This is proven that the values of benefit, harmony, and avoiding kemudharatan must animate in siyasah syar'iyyah which are based on principles with the aim of being syariah al-maqashid alsyar'iyyah and the principles of legislation / wisdom al-tasyri policies. This is supported by research by Rosidi, et al. It is found that Islam is a religion that completes the divine religion which teaches the importance of love and peace. KH. Hasyim Muzadi is one of the national figures after the reformation and tragedy of the WTC 11/2011 in America who has consistently campaigned for Islamic teachings by carrying out "Islam Rahmatan lil Alamin" in the world. Thus, the negative stigma of the West (non-Muslims) against radical Islam and terror can be overcome. He uses three methods in conveying the idea of rahmatan lil 'alamin with the approach of da'wah, law and politics. While the teachings are translated as tawasuth, 'itidal, tawazun, tasamuh and tasyawur as negation of tathorruf (radical) and irhab (terror). The three of them can present Islam which carries the grace of all nature. Both methods and translations of these teachings are used in the pesantren curriculum or at least in learning activities there (Rosidi, Muqowim, and Radjasa 2020). 26
27. CONCLUSION From the explanation above related to the discussion of the role of philosophy and Islamic Economic Law Theory (in the economic sector) in the era of the Industrial Revolution 4.0 as it is today, which in fact Indonesia is not an Islamic country but is predominantly inhabited by Muslims, the following conclusions can be drawn: 1) The existence of philosophy Islamic law in order to develop the Indonesian economy is due to the interest in the concept of the Islamic economy itself, namely Rahmatan Lil 'Alamin (sheltering all Muslims), both Muslim and non-Muslim, where the ending is torn down against the Islamic economic concept of the 4.0 era as it is now, namely towards the happiness of the world and the hereafter. The Islamic Economic Philosophy in this case is present to complement the shortcomings of the conventional economic system, this is evidence from Rahmatan Lil 'Alamin with the offer of balanced economic law principles, namely (Justice or al'Adl, responsibility or Khilafah, Takaful or help in the form of Islamic insurance) . The philosophy of Islamic economic law is based on the triangle concept, namely the philosophy of God, man and nature. 2) The role of the philosophy of Rahmatan Lil 'Alamin in Islamic economics is manifested in terms of religion which brings mercy to the universe (Rahmatan Lil'alamin) by applying social interests, such as waqf. The unique concept of Rahmatan Lil 'Alamin's philosophy of the sharia economy that is offered has led to the emergence of new developments that are adapted to the demands of the times (cash waqf, halal industry, halal food, halal tourism) and so on. LIMITATION The recognition of a Muslim about the theories that exist in Islamic law in this case mu'amalah (Islamic economic law) needs to be redeveloped in order to make a stronger foundation, where the concept of sheltering all nature (rahmatan lil 'alamin) especially in Indonesia which incidentally the majority of the population is Muslim but it is not an Islamic country. For example, the development or innovation of cash waqf that has recently arrived in the midst of the Islamic economic community in Indonesia, besides that the consolidation of halal products also needs to be reaffirmed about the legal awareness of the community, besides the concept of halal tourism which is still a pros and cons in a number of regions, because Indonesia has legal aspects other than Islamic law, namely customary law and national law. REFERENCES Adinda, Cantika. 2021. “Aceh Jadi Provinsi Termiskin se-Sumatera, Ini Biang Keroknya!” news. 2021. https://www.cnbcindonesia.com/news/20210218160003-4224380/aceh-jadi-provinsi-termiskin-se-sumatera-ini-biang-keroknya. Ahyani, Hisam, and Muharir. 2020. “Dialog Pemikiran Tentang Norma Riba, Bunga Bank, Dan Bagi Hasil Di Era Revolusi Industri 4.0.” Eksisbank (Ekonomi Syariah dan Bisnis Perbankan) 4 (2): 232–54. https://doi.org/10.37726/ee.v4i2.140. ———. 2021. “Perspektif Hukum Ekonomi Syariah Tentang Wakaf Uang Di Era Revolusi Industri 4.0.” Lan TabuR : Jurnal Ekonomi Syariah 2 No.2: 85–100. https://doi.org/10.1234/lan%20tabur.v2i2.4184. Ahyani, Hisam, Muharir Muharir, and Widadatul Ulya. 2021. “Potensi Wisata Halal Kota Banjar, Jawa Barat di Era Revolusi Industri 4.0.” Tornare: Journal of Sustainable and Research 3 (1): 4–12. https://doi.org/10.24198/tornare.v3i1.31511. Ahyani, Hisam, and Memet Slamet. 2021a. “Respon Dunia Barat Terhadap Ekonomi Syariah Di Era Revolusi Industri 4.0.” JPED (Jurnal Perspektif Ekonomi Darussalam) 27
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