Islam as perfect teaching has established rules in the life of mankind both in worship and muamalah. Islam as the religion of God governs human life both life on earth and in the Hereafter. Islam is a teaching that regulates life in all dimensions both creed, worship, and all aspects of human life including all forms of muamalah, especially in matters related to economics. Nothing is hidden from the reach of Allah SWT and nothing escapes His supervision [1]. The economy itself is part of human life, which is contained in the Qur'an and Sunnah which are sources and guidelines in living human life. Islamic economics includes many comprehensive things, so that various fields are integrated into Islamic economics that can provide great benefits to the Ummah. When this economy is developed in social life, let alone in the state, the prosperity of society will become an inevitable reality because Islamic economics holds principles derived from the Islamic view of life, the application of Islamic economics will give birth to basic values in the economy that provide great benefits to the people. First, justice, by upholding the value of truth, honesty, courage, and consistency in truth. Second, accountability, to prosper the earth and the universe as the duty of a caliph, and Third, takaful (social security) [2]. The economy in general is intended as an activity to meet unlimited human needs with limited resources. Islamic economics as a predetermined foundation is appropriate for Muslims to make it a reference in carrying out economic activities both in organizational institutions and individually [3]. Islamic Economics has contained various regulations that provide benefits and protection for Muslims as beings who must submit to the truth and values that have been established by Him so that what is in the Islamic economic system can be realized. Many studies have studied Islamic economics. Research [4] examines the contribution of Islamic economics to national economic development, here the author only examines the establishment of Islamic banking in Indonesia. Furthermore, research [5] which discusses Islamic economics based on the results of the thoughts of scientist M. Umer Chapra who studies Islamic Economics. Research [6] examines Islamic economics from the methodological structure of nid (Oneness of God). But in real conditions, there are still many Muslims who have not used references in using Islamic economics. This often makes the Islamic values that have been set by the khalik and that have been confronted by His Majesty the Messenger become not as popular as conventional economics at this time, especially in Indonesia [7]. Even many Muslim brothers and sisters still do not understand what and how the Islamic economy itself should be a role model. Similarly, many studies only examine what Islamic economics is but do not examine why only some people apply Islamic economics in life. In this study, the author wants to examine the concept of Islamic economics in terms of people's views and understanding of the Islamic economy itself, Indonesia has the largest Muslim majority population but the application of Islamic economics is still not by the quantity of Muslim society.

Islamic Economics

Islamic economics is an economic system that contains sharia values that provide great benefits to the Ummah. [8] in The Future of Economics: an Islamic Perspective states "Islamic economics was defined as that branch of knowledge which helps realize human well-being through an allocation and distribution of scarce resources that conforms with Islamic teaching without unduly curbing individual freedom or creating continued macro-economic and ecological imbalances. Stating Islamic Economics is a knowledge that seeks to help realize human happiness by allocating and distributing limited resources within the corridors that refer to Islamic teachings, without curbing individual freedom to create sustainable macroeconomics and sustainable ecology. Islamic economics is the way or path chosen by Islam to live to achieve its economic life and in solving practical economic problems in line with its concept of justice."[9]. Nevertheless, Islamic economics is comprehensive because it is not an isolated discipline. In contrast, Islamic economics is multidisciplinary because it takes knowledge from various sciences (non-economic) such as politics, society, ethics, and morals [10]. "In Islamic economics, anything that is not contained in the Qur'an and Sunnah, but is consistent with the soul of both, can be classified as Islamic. That sharia provides only general principles, not details so that flexibility, adaptability, and universality of Islam are guaranteed."[9] Islamic economics, according to Zaman (1984), is the study and application of Shariah (Islamic law) edicts and regulations that forbid injustice in the acquisition and use of material resources in order to give humans satisfaction and give them the means to fulfill their duties to Allah and society. Prior to providing this definition, Zaman emphasizes a few characteristics that define Islamic economic practices. First, Islamic economic activity should be governed by Shariah (Islamic law) instructions and directives rather than being solely influenced by human desire and experience. [11]. Islam as the religion of God governs human life both life on earth and in the Hereafter. The economy itself is part of human life, which is contained in the Qur'an and Sunnah which are sources and guidelines in living human life. "Islamic economics is fundamentally different from other economic systems in terms of its purpose, form, and complexion [12]. This system can solve human economic problems by taking a middle ground between extreme patterns, namely capitalist and communist systems [13]. Therefore, Hasan [14] defined Islamic economics as the study of human behavior concerning the use of scarce resources for satisfying multifarious wants in such a way as would maximize Falah. (Islamic economics as the study of human behavior that will maximize Falah). There are three principles of Islamic economic philosophy: [13]. First, everything in this universe belongs to Allah Almighty, man is just a caliph who holds the mandate from Allah to use His property so that everything must submit to Allah the Creator and Owner. Q.S. al-Najm: 31 [15] which means: And belongs to Allah what is in the heavens and what is in the earth so that He will recompense those who do evil according to what they have done, and He will recompense those who do good with a better reward. Second, to be able to carry out the duties as the caliph of Allah, humans must help and help each other in carrying out economic activities aimed at worshiping Allah. Third, faith in the Day of Judgment is an important principle in an Islamic economic system, because, with this belief, man's economic behavior will be controlled, because he is aware that all his actions will be held accountable later by Allah SWT.

Islam has set clear rules for running the economy. Islamic economics is established as a guideline aimed at providing benefits for every human being. The existence of an Islamic economy with various activities that provide benefits and goodness to anyone. The benefits given in running the Islamic economy can be in the form of activities carried out directly by realizing the benefits themselves and carrying out activities that support the benefits so that these benefits can be achieved and provide benefits to humans. Islamic economics aims to conduct studies on the happiness of human life achieved by organizing natural resources based on cooperation and participation [16]. Islamic teachings consist of three very basic aspects, namely aspects of creed, law, and morals. Islamic economics includes these three aspects, which means that Islamic economics is formed from the existence of creeds, laws, and morals that underlie its actions. Islamic economics, on the other hand, has two dimensions of creed. First, one must comprehend Islamic economics, which is a form of divine economics. The second is Rabbaniyah, which is an understanding of Islamic economics. Islamic economics which is divine economics is based on the teachings of Tawhid Uluhiyyah. This implies a sincere intention, that all work done by man is intended to serve God. Including when carrying out economic activities and other activities, the existence of a soul based on the teachings of tawhid uluhiyyah will make a person always refuse any work that is contrary to the truth that is considered bad and has an impact on harming others.

Rabbaniyah Islamic economics. Tawhid Rabbaniyah is to impress Allah through all that He has created. Q.S. al-Zumar 62 believes that, Allah is the creator of the universe, Allah is the giver of wealth. Surah Az-Zumar: 62 which means

God created all things, and He took care of all things.

Q.S. Hûd: 6 which means:

And there is not a single creature moving (animate) on earth but all of them are guaranteed by Allah its sustenance. He knows the place where the animal lives and where it is kept. Everything is written in the real Book (Lauh mahfuzh)

And Q.S. Âli 'Imrân: 26-27 which means

Say, "O Lord Who has a kingdom, you give the kingdom to whom you will, and you remove the kingdom from whom you will. You glorify those whom you will, and you insult those whom you will. In Your hands are all virtues. You are the Almighty over all things. You enter the night into the day and you enter the day into the night. You bring out the living from the dead, and you bring forth the dead from the living. And you provide for whom you will, without hisab."

Rabbanic economics shows that when a person worships Allah and believes Him to be the giver of wealth and all the pleasures that exist in the world, then he must be able to make the best use of what is in the world to benefit society. Allah created all human needs, hence man's obligation to work, scattered on the earth to seek His sustenance. Seeking sustenance as an effort to meet needs and as a form of devotion to God and managing all His gifts that benefit mankind is a form of worship to Him [17].

The foundation of Islamic economics consists of three interrelated aspects [9] first, the creed is tawhid as a foundation in Islamic economics, as a divine economy, and rabbaniyah economics. Second, sharia is Islamic law which is the signpost established by Allah through His Shari'a and applies to all economic and other activities. That all rules in Islamic economics are enforced to bring about benefits and eliminate damage. Third, it is moral that in carrying out Islamic economics it is important to uphold norms and ethics that are the spirit of Islamic economics itself, by transforming transcendental ethics (ethics derived from the Qur'an and Hadith) in all economic activities. Ahmad Noor presents the purpose of the Islamic economy to fulfill part of the guidance of worship; upholding social and economic justice in society; eliminating poverty and creating conditions for full energy and optimal economic development; realizing the stability of goods in line with the value of currency; maintaining security and compliance with the law; realizing harmonious relations between nations; and ensure the country's defense strength. The basic values of Islamic economics animate the Muslim community in carrying out its socio-economic activities. This is in line with Islamic teachings about man's relationship with himself and his social environment. According to Naqvi, in Noor, Islamic economics can be presented with four ethical axioms namely "tawhid, equilibrium, free will, and responsibility [2].

This research is a type of qualitative research. The research method uses a literature review, which is to take data sourced from literature studies from various research sources in the form of journals and libraries according to the topic that the researcher conducted and questionnaires were given to 102 respondents to find out the behavior towards Islamic economics. Then the findings are identified, described, evaluated, and synthesized. The use of literature to provide a picture of things that have been known and not yet known from a special phenomenon [8].

Islamic economics is defined in several purposes quoted from various articles, including; Zaman (1984) defined Islamic economics as the knowledge and application of the injunctions and rules of Shariah (Islamic law) that prevent injustice in the acquisition and disposal of material resources to provide satisfaction to human beings and enable them to perform their obligations towards Allah and society. As a prerequisite for this definition, Zaman stresses certain features that shape the Islamic economic ways of life. First, economic activity in Islam should not be affected by human desire and experience alone; it should be directed by the Shariah (Islamic law) orders and commands. The times emphasize certain features that shape the Islamic economic way of life. First, economic activity in Islam should not be influenced by human desires and experiences alone but should be directed by the commandments and commandments of Sharia (Islamic law). Further, the terms acquisition and disposal of material resources indicate the subject matter of economics. In addition, Sharia (Islamic law) contains two things: commandments and rules. Here Zaman gives a definition of Islamic economics which means that Islamic economics is a command to maintain the limited Resources and needs of every human being that can be enjoyed by every human being to meet his needs so that this gives satisfaction and adds gratitude to Allah. [14] Defined Islamic economics as the study of human behavior concerning the use of scarce resources for satisfying multifarious wants in such a way as would maximize Falah. Here Islamic economics is described as human behavior aimed at increasing Falah.here Hasan does not explain the meaning of the word falah. While Falah is defined as the purpose of life, it is a goal that all want for the success they want to achieve in their work [18]. In The Future of Economics: an Islamic Perspective, M. Umar Chapra explains that "Islamic economics was defined as that branch of knowledge which helps recognize human well-being through an allocation and distribution of scarce resources that is in compliance with Islamic teaching without unduly restricting individual freedom or continuing macroeconomic and ecological imbalances.” Islamic economics as a knowledge seeks to help realize human happiness by allocating and distributing limited resources within the corridors that refer to Islamic teachings, without restricting individual freedom to create sustainable macroeconomics and sustainable ecology. Here M. Umar Chapra gives the purpose of Islamic economics more broadly and in detail including the allocation and distribution of limited resources according to religious guidance, giving individual freedom and thinking about the continuity of life for mankind. This concept of Islamic economics explains that Islamic economics originates from a religion of rights, Islam lowers the source of law to be a guide in carrying out muamalah as outlined by its God. Islamic economics is derived from the Quran and Sunnah which contain three elements of creed, sharia and morals. Based on these three elements, Islamic economics is implemented in life in society and state in these three elements; creed; contains the meaning of Ilahiyah and Rabbaniyah which means that in the divine element of running the economy one must carry it out strictly the rules set by the Almighty, not doing anything contrary to the ultimate truth. In the rabbiniyah element, a person runs the economy by putting forward that Allah Almighty who created everything that must be subject to his provisions does not waste what He created in order to be used according to the provisions outlined in Kitabullah. In the element of sharia, that Islam has established laws and rules of every activity of His servants, so as not to commit acts that are contrary to the law. The third element; morals become a guideline for Muslims in carrying out the Islamic economy to prioritize religious norms derived from the Quran and hadith and which have been confirmed by the Prophet of Allah. Implementing Islamic economics by prioritizing these three elements will realize the goals of Islamic economics, namely resources will be able to meet the needs of the community equally. Then there will be a just and prosperous society. Allah gives the command to be just in carrying out the Trusts given, Qur'an, and Al-An'am:165) which means and it is He who made you as caliphs on earth and He raised the rank of some of you above others. Moreover Allah said [Al-Hijr: 21]: "And there is nothing but that (its sources) and) property with us, but we will bring it down by proper and ascertainable action", and "Verily, all things we have created proportionately and immeasurably" [Al-Qamar: 49]. This is the seed of the idea of scarcity in economics. Scarcity means resources given by God to anyone, person or society, are measured and limited [19]Therefore, humans must be able to exercise the highest wisdom and reason in deciding how and for whom scarce resources can be distributed according to the needs of the whole community evenly not only to some or groups. Furthermore, interviews were conducted with 102 respondents with higher education levels. Respondents consisted of lecturers at private universities in Medan City. The purpose of taking this primary data is to find out how the behavior of individuals with higher education towards the Islamic economy. How individuals carry out activities related to Islamic economic values that can help improve the Islamic economy can be started from each individual.

Table 1: Respondent Demografi.

Source: Processed Data, 2022

In table 1 above, it shows that the participants of this study were 102 people, dominated by women by 60% and men by 40%. Women in general play an important role in holding family finances and spending them on family needs.

Tabel 2: Respondent Education.

Source: Processed Data, 2022

Furthermore, in table -2 for the education of respondents, this study is dominated by Strata 2 (S-2) Education, followed by Strata-3 and Strata-1, meaning that respondents' education is high. It can be said that all respondents have knowledge and expertise in their fields. With higher education, it is expected that respondents will certainly be easy to understand something new, especially in the application of Islamic economics.

Figure-2: Application of Islamic Economics.

The picture above shows the results of the interview obtained by the author. That most respondents understand the existence of Islamic economics and all respondents become customers of Islamic banks although some also continue to use conventional banks for the reason of meeting the needs of financial facilities that suit their wishes, because some consider Islamic banks have not met banking needs that are in accordance with the wishes of the profession undertaken. Furthermore, in the routine of shopping at sharia-based marts, only a small number who routinely shop at sharia-based marts and others have only shopped at sharia-based marts a few times. Many things cause not using sharia-based marts, including the most answered is that sharia marts do not provide complete products, and feel like not bothering to buy at other stores to meet the desired products. In addition to the location of sharia-based marts are far from residence. Furthermore, for activities carried out daily in order to improve the Islamic economy only 29% who feel they have done it, this activity is like shopping at sharia-based marts, becoming a member of sharia economic institutions, developing sharia-based SME production businesses. For the statement of prioritizing shopping to fellow Muslims, 69% answered that they prefer it even though many do not do so for reasons because purchases that have been made at a complete retail provide necessities so that shopping elsewhere is rarely done. Based on this condition, it may have an impact on the development of the Islamic economy or Islamic economy because Muslims as economic actors themselves are less concerned about its development. Although in Islam there is no prohibition in choosing to shop anywhere, but it would be nice if it helps more Muslim brothers who share the faith because shopping for it will help the economy of the Ummah which will certainly benefit the Ummah. In addition, individual ethical commitments carry macro-socio implications in the practical realm [20] Islamic economics is based on aqidah, sharia and aklak. Morals become an important element in developing Islamic economics that in carrying out Islamic economics it is important to uphold norms and ethics which are the spirit of Islamic economics itself, by transforming transcendental ethics (ethics derived from the Qur'an and Hadith) in all economic activities [9]. The basic values of Islamic economics animate the Muslim community in carrying out its socio- economic activities. This is in line with Islamic teachings about man's relationship with himself and his social environment. Monotheism that is implemented in everyday life is monotheism that links human daily life with God's power (life trends) or transforms monotheism / faith in God in everyday life or what is called social monotheism [21]. Muslim economists determine the concept of maslahah, a concept that is considered more objective and fair than the concept carried by the capitalist economy of utilities or the use value of goods and services [22].

Based on the discussion above it can be concluded that:

1. Islamic economics as a rule has been established to man as a caliph in fulfilling his overall needs to follow the provisions He has outlined.
2. Islamic economics is derived from the Qur'an and Sunnah. Islamic economics is formed from three aspects, creed, sharia and morals.
3. The purpose of Islamic economics is to carry out part of the religious guidance by; upholding social and economic justice in society; eliminate poverty and create peace in society within the state and between nations. Muslims should start applying Islamic economics starting from each individual. Slowly the Islamic economy became known in the community and gradually will become famous in the community in particular and in the country of Indonesia.

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