Productive Economic Da’wah of KH. MA. Sahal Mahfudh Uniting Two Main Functions, Ibadatullah and Imaratul Ardl

This study will discuss the thoughts and practices of M.A. Sahal Mahfudh's economic da'wah. Among the economic ideas of KH. MA. Sahal Mahfudh is to ground the sharia economy, the urgency of the market as a means of business transactions, encourage people to become productive, bank interest


Introduction
Da'wah is to encourage doing good, following instructions, ordering good, and forbidding bad to get happiness in this world and the hereafter. Da'wah must explore the group's needs and the potential to meet needs in the short and long term. Da'wah can be in the form of community development. Community development or empowerment is a process of activity that aims to increase living standards and achieve prosperity. This process can change and develop attitudes, lifestyles, and mindsets and increase awareness. This is where participatory da'wah is needed because it contains interactive activities that bring the community closer to fulfilling their needs (Mahfudh, 2007: 101-121 (2022) Etymologically the word da'wah comes from the Arabic word da 'a, yadu'u, da'watan, which means to call, call, invite, invite. In essence, da'wah has three main elements. First, al-taujih gives guidance and guidance and a way of life. Second, altaghyir changes and improves a person's or society's conditions. Third, giving appreciation for the religious values conveyed (Abdullah, 2019: 9). From this, it can be concluded that da'wah calls for and calls to provide guidance and guidelines for life-based on the Islamic religion. For this purpose, da'wah requires a strategy containing planning and decision processes formulated to convey Islamic teachings, teach them and apply them in everyday life. Da'wah strategies prossessed by humans according to their potential consist of three, including; Al-Manhaj al-athifi (sentimental strategy), Al-Manhaj al-aqli (rational strategy), and Al-Manhaj al-hissi (sensory strategy) (Asiyah & Hakim, 2022: 217).
In terminology, da'wah is interpreted as a positive aspect in the form of an invitation, namely an invitation to blessings in this world and safety in the hereafter.
Among experts and scholars, the meaning of da'wah is defined as follows (Pirol, 2018: 5-6). Shaykh Muhammad Ash-Shawaf said da'wah is a treatise from heaven which was sent down to earth in the form of guidance from the Khaliq to creatures, namely ad-din to the straight path that He deliberately chose and used as the only way to be safe with Him. a) Muhamad Al-Wakil defines da'wah as gathering people in goodness and showing them to the right path by amar ma'ruf nahi munkar. b) Bahiy Al-Khulli da'wah is moving people from one situation to a better position. c) Muhammad Quraish Syihab, in his book "Grounding the Qu'ran/Membumikan Al-Qu'an", defines da'wah as an appeal or invitation to a better situation for individuals and society. The realization of da'wah is an effort to increase religious understanding in behavior and outlook on life and towards a broader goal.
Muhammad Abu Falah Al-bayanuni said that there are three elements or pillars of da'wah, namely da'i, al-mad'u, and maudhu'ul da'wah. These three are the essence of da'wah; da'wah will not be upright except with these three elements, meaning that without one of them, da'wah is not possible. a) Da'i is a term in Islam for someone who invites or calls on others to practice the teachings of Islam.
Ah. Dalhar Muarif, Jamal Ma'mur Asmani, Muhammad Mulin Ni`am, Saib Abdillah Santri: Journal of Pesantren and Fiqh Sosial 153 b) Al-mad'u is a person or congregation who is the object of da'wah by the preacher. c) Maudhu'ul da'wah is the theme or material conveyed by the preacher to someone in da'wah.
Economic da'wah is composed of two words, namely da'wah and economy.
According to Tutik Nurun Janah, da'wah means conveying goodness. Economic da'wah is how to get the goodness of Islamic teachings through economic activities.
Da'wah activities involve at least two elements that must be harmonious and balanced. Da'wah activities are a process of interaction between the preacher, namely a preacher, and the person or group receiving the da'wah (the target of the da'wah).
This approach must pay attention to the condition of the target community and understand precisely what the community's problem is so that the preacher comes to bring fresh air to the community. For da'wah to be practical and effective, it must refer to achieving goals and using strategies that can overcome obstacles that are estimated to be da'wah that is not on target will be in vain (Mahfudh, 2007: 104 introducing philosophical thinking, especially in social-culture. (Asmani, 2007). In its application, there are two models of approaches used by social fiqh. Kiai Sahal This research is field research. Qualitative research is a systematic activity to explore theories from facts in the real world, not to test theories or hypotheses (Rukajat, 2018;6 (Asmani, 2015).
The data collection method involves interviewing those with authority, then verifying, categorizing, and making conclusions. Interviews using structured interview techniques, namely carried out through questions prepared by the problems to be studied (Rukajat, 2018: 23), were conducted directly with Mrs. tutik Nurul Jannah (KH. Sahal Mahfudh's daughter-in-law). The data analysis technique uses Miles and Huberman's data analysis; namely, three activity flows occur simultaneously: data reduction, data presentation, and conclusion drawing. Data reduction is a form of analysis that sharpens, classifies, directs, discards unnecessary data, and organizes data so that conclusions can be drawn and verified (Anggito & Setiawan, 2018: 243). Data testing intends to find meaningful patterns to draw conclusions and provide action (Albi Anggito and Johan Setiawan 2018: 248).
The study's results were analyzed using the theory of maqashidus shari'ah In the context of being a scientist, KH. MA. Sahal Mahfudh has many interesting economic thoughts to study. Among these thoughts are the following:

Sharia Economics
Islamic economics is an economy that bases all its activities on the provisions and sources of Islamic teachings, namely the Qur'an, as-Sunnah, ijma', qiyas, 'urf, istihsan, and masalihul mursalah (Nawawi, 2009: 7). Islamic economics cannot be separated from its noble goal, which is to realize human happiness, both material and spiritual well-being. Welfare in question is in harmony with the objectives of sharia (maqashidus shari'ah), namely the protection of religion, the safety of human life, reason, lineage, and property (Nawawi, 2009: 54).
KH. MA. Sahal Mahfudh has thoughts on Islamic economics. One of them is the transaction that applies in shari'ah banking in the form of mudharabah or syirkah whose permissibility is agreed upon by syara' (Mahfudh, 2003: 172-173).
Mudharabah is a collaboration between the owner of capital and management staff in running the business with a clear and agreed profit agreement. Mudharabah has many pillars. First, shighat is a speech that indicates a transaction between two people (owner of capital and manager). Second, al-aqidani (two people who make transactions), namely the owners of capital and managers, both individually and as an institution (business entity). Third, ra'su al-mal, namely capital in the form of naqdain, gold, and silver or money whose value is known. There are conditions for this mudharabah. First, al-ithlaq, namely, all capital is fully submitted to the manager to be operationalized. Second, the profits belong together. Profit sharing must be Vol. 3 No. 2 December (2022) transparent and become a shared commitment. Third, capital management becomes the managing authority (Mahfudh, 2003: 169-170 to grounding the sharia economy in Indonesia.

The Prophet Establishes a Market
After building a mosque, the Prophet Muhammad established a market for economic transactions. The Prophet Muhammad was an economic actor who understood humans towards economic activity as a vehicle for fulfilling basic needs in life. Therefore, the Prophet built a market so that his friends could turn it into a business vehicle that could be used to make ends meet. The market becomes a symbol of the urgency of marketing in the economy (Mahfudh, 2007: 158).
This market proves that Islam came not only to regulate the area of ibadah (vertical relations) but also mu'amalah (horizontal relations) as an inseparable unit.
The Prophet supervised that transactions in the market were in accordance with Islamic teachings, which emphasized justice and benefit, and were far from the practice of usury, gharar (fraud), khiyanat, and other contrary matters to Islamic law.
Islam does not only uphold the treatise of monotheism but also wants to uphold socio-economic justice so that the happiness that humans achieve is not only in the hereafter and individually but also worldly and social happiness. Prophet Muhammad rejected idols and did not recognize the authority of the ruling groups and hegemonic social structures at his time. The revolutionary implications of Islamic theology taught by the Prophet were feared by wealthy merchants more than his da'wah against idol worship.
The social implications of the Prophet's da'wah are enormous. The Qur'an condemns those whose work is piling up gold and silver, and that does not provide a living in the way of Allah will receive severe punishment. Wealthy people must share their excess wealth with weak people (Engineer, 1993: 78). From this, we become aware that Islam wants individual-ritual piety and social-horizontal piety, especially in the context of economic welfare and justice.

Productive Humans
Productive humans are entrepreneurs who are sensitive to the needs of the surrounding environment, master information, and have high dynamics and creativity, so they can create jobs and give birth to broad economic insights (Mahfudh, 2007: 156 (Mahfudh, 2007: 157).
People who have achievements in the economic field have more potential to maximize social piety in the form of alms, infaq, zakat, and other social services that lighten the burden on people who are all deficient. Poverty and underdevelopment in all aspects of life experienced by Muslims must be encouraged with motivation, coaching, and real action to change their position towards a prosperous, independent, and civilized economic standard.

Bank Interest
Bank interest is different from usury. As for usury, all scholars agree that it is forbidden following the texts of the Qur'an and Sunnah. But in the case of bank interest, there are many views. Some forbid it because it is equated with usury, and some allow it because it is not the same as usury. This is because the bank was yet to be known in the era of the Prophet Muhammad. On the other hand, the prohibition of Vol. 3 No. 2 December (2022) usury during the Prophet's period was an economic practice that was exploitative, inhumane, and to cover consumptive needs. Meanwhile, current banking activities drive the productive business world in society (Mahfudh, 2003: 172-173).
In According to KH. MA. Sahal Mahfudh, this decision does not make NU an ambivalent organization. This decision is based on the objectivity of attitude and scientific honesty (Mahfudh, 2007: 173).

Prohibited Trading (Sale and Purchase)
Mabi' (something that is sold) has many conditions. It is sacred, beneficial from a shari'ah perspective (munta'afan bih), can be handed over to a buyer, legally owned by the buyer, and known to both parties. Liquor, pork, statues, and other forbidden things are prohibited from being traded. In the view of syara', these goods have no useful value. This is mentioned in the hadith of the Prophet "Verily Allah forbids selling khamr (liquor), carrion, pork and idols (al-ashnam)" (HR Bukhari-Muslim). The Ah. Dalhar Muarif, Jamal Ma'mur Asmani, Muhammad Mulin Ni`am, Saib Abdillah scholars analogize (yes) everything forbidden to the four things mentioned in this hadith, so it is not permissible to be traded.
In addition to the reasons above, there are also other prohibited elements, namely ta'awun ala al-itsmi wa ridla bil ma'ashi, helping and facilitating sinful acts which reflect an attitude of approval of disobedience (Mahfudh, 1997: 79-81). KH.
MA. Sahal Mahfudh's firmness is urgently needed so that world trade is on the right track. Don't let only profit be sought by ignoring religious rules whose goal is nothing but to achieve physical and spiritual well-being. Currently, as we know, the sale of liquor (drinking) is very massive, which is very damaging to the morality and mentality of the next generation and is worrying about the future of the nation in the future. These goods that are not legally traded are none other than because Islam wants humans to avoid things that damage religion, reason, and society all at once.

Asset Allocation
Assets obtained correctly are allocated in several ways: First, paying zakat.
Zakat is one of the most important obligations because it is one of the pillars of Islam.
But the fact is that many need to fulfill it in a disciplined and consistent manner. The factor is the muzakki's narrow understanding and ignorance of how to issue zakat and to whom zakat is given. This is the responsibility of religious leaders and zakat management institutions to be more intensive in socializing zakat to the wider community. Second, provide a living for his wife, children and parents. Third, to meet the primary needs of the poor, namely food, clothing and shelter (SPP) so they can live a decent life. This is the law of fardlu kifayah (collective obligation) for rich people whose wealth exceeds the amount sufficient to live for one year along with relatives and other family members who are obliged to provide alimony. This is done to realize social solidarity and avoid social disharmony and vulnerability that harms everyone. Fourth, financing public interests, such as mosques, madrasah, hospitals, and others following the demands of the times. Matters related to fardlu kifayah, such as the implementation of education, all community members are encouraged to participate according to their abilities and may not be selfish and leave it only to certain people. Fifth, increase the sunnah charity by prioritizing relatives, neighbors, and people who need it more.
All of the above must be based on sincerity with the belief that the journey of human life does not end when death comes. Precisely death becomes a new chapter of eternal and eternal human life (Mahfudh, 2007: 180-183). KH. MA. Sahal Mahfudh's thoughts really can be a guide for everyone according to their abilities. For middle to lower-class people, the focus is on fulfilling family income, and all that must be borne.
If there is excess wealth, it is used to build public interests, such as mosques, and provide compensation to the poor and orphans. For the upper class, these five wealth allocation objectives must be maximized to obtain blessings, inner and outer happiness, and social piety.

Economic Empowerment
The purpose of da'wah is to achieve the welfare of society as a target group, both in this world and in the hereafter. Da'wah is empowering the people or society.
Da'wah actors must be competent in exploring needs and potentials that bring benefits to meet the community's needs in the short and long term. From this ability, a person can understand urgent, fundamental, and long-term needs based on current conditions, socio-cultural developments, technological developments, and the dynamic environment in society (Mahfudh, 2007: 102).
In this empowerment, the approach used is participatory, not technocratic.
Community needs must be explored by empowerment actors together with the target community. Solutions to be formulated must be planned and implemented collectively. Even the evaluation must be carried out together for improvement in the next activity. This approach requires a monitoring system is up to date reporting (Mahfudh, 2007: 105). This approach should be bottom-up, not top down. If it is done top-down, it often ignores the mapping of problems, potentials, and special obstacles based on groups and regions.
In this economic empowerment must follow technological developments that dash. The use of this technology to better appeal to people's tastes and goals. Without media, people are reluctant and lazy to accept conventional da'wah performances (Mahfudh, 2007: 107). Da'wah, in this context, can also be done with community development. Empowerment and development are similar. Community development or community empowerment cannot be separated from a long process, starting from a series of activities whose goal is to improve the standard of living and welfare of the community. This activity is expected to change and develop attitudes, lifestyles, and mindsets and increase public awareness. Empowerment and community development want to achieve community welfare and happiness (Mahfudh, 2007: 109 wheel. This is the starting point for success and happiness in all aspects of life.

Practice of Economic Proceedings KH. MA. Sahal Mahfudh
In developing society, KH. MA. Sahal Mahfudh prefers da'wah bi al-hal (actual actions) rather than bi al-maqal (speech). One proof of this is:

Establishment of Medical Center
The establishment of a Medical Center to provide health services to the surrounding community. This medical center was on its way to becoming a maternity home in the 1970s. Through this medical center, Kiai Sahal encourages people to believe that living a healthy life is the key to peace and progress.

Establishment of BPPM (Office of Pesantren and Community Development)
The This activity is intended to develop mutual interest and motivation positively, develop skills and six resources positively and creatively, and improve the skills of the target group in the field of business (Baroroh et al, 2014).
The first activity carried out after the formation of BPPM was to hold cadres at

Establishment of BPR (Rural Bank) Artha Huda Abadi
Through this bank, he got out of the normative bank interest controversy to a modern professional system with maslahah reasons, meaning that the benefits of having a bank are far more significant than not having one. The bank is a money circulation center; almost everyone cannot be separated from the bank, paying for electricity, pilgrimage and pilgrimage, taxes, and so on. If someone with a pesantren background doesn't want to set up a bank, while Muslims on a large scale will still go to the bank, then Muslims only act as customers or consumers. They see that setting  (Janah, 2014: 104). KH. MA. Sahal Mahfudh views the bank as a financial institution managed by professional practitioners with the best supervision. Banks run by experienced practitioners and professionally supervised can minimize fraud and prevent damage to customers. This is a banking advantage (Janah, 2022: 35).
Such was the long and tiring struggle carried out by KH. MA. Sahal Mahfudh in empowering the economy of the common people. He organized professional experts with modern management, mobilized participatory economic programs, managed finances in a transparent and accountable manner, developed an extensive network, and actively carried out developments to be the key to Kiai Sahal's success in this program. It was here that Kiai Sahal became known for his Fiqh Sosial, namely fiqh which deals with social issues, especially the people's economy which is the primary need of the common people. Fiqh is used as a tool of social engineering, a tool for social engineering to eradicate poverty and backwardness of the people.
Jurisprudence is no longer black and white, halal-haram, but solutive-anticipatory. If it is lawful, then keep going, and if it is illegal, a solution is found to meet the people's needs (Asmani,: 225).
The thoughts and practices of proselytizing the productive economy of KH. MA. Ah. Dalhar Muarif, Jamal Ma'mur Asmani, Muhammad Mulin Ni`am, Saib Abdillah