MAQASID AL-SHARIA IN ISLAMIC FINANCE

Maqasid al-sharia is a general sharia objective and has a vital role in studying Islamic legislation. This study has several purposes, including, first, to determine the definition and function of Maqasid al-sharia's role in concluding the law. Second, to find out the ulama's thoughts on Maqasid al-sharia and various Maqasid al-sharia. Third, to find out the implementation of Maqasid al-sharia in Islamic social finance. This research uses a normative juridical method which uses secondary data sources, and operationally, the normative juridical research is carried out by library research. The research results show that the ulama's thoughts on Maqasid al-sharia can be divided into three stages, namely foundation, development, and contemporary. Maqasid al-sharia in Islamic social finance brings justice and welfare to society and realizes the continuity of human life on this earth.


INTRODUCTION
Maqasid al-sharia is a general goal to be achieved by sharia and applied in life.
Maqasid al-sharia is one of the concepts that have an essential role in studying Islamic legislation. Because of the urgency of the role of Maqasid al-sharia, legal theorists define Maqasid al-sharia as a science that must be understood by every mujtahid who Islamic social finance can play a role in complementing and strengthening the targets made by the government with its policies, but at the initiative of the community (such as the private sector) by using zakat, infaq, alms, waqf, and other similar instruments.
With voluntary Islamic social finance such as infaq, alms, and waqf, which are voluntary gifts from the people to be channelled to the people's interests to hope for the pleasure of Allah SWT alone can also help provide smooth running of state development projects. This is what distinguishes the Islamic economic system from the conventional. 5 This study has several objectives: first, to determine the definition and function of the role of Maqasid al-sharia in concluding the law. Second, to find out the ulama's thoughts on Maqasid al-sharia and various Maqasid al-sharia. Third, to find out implement Maqasid al-sharia in Islamic social finance.

METHOD
Based on the explanation above, research related to Maqasid al-sharia in the study of Islamic law is a necessity. This study will briefly explain the theory of Maqasid al-sharia in Islamic social finance. The author in this study uses a normative juridical method, namely legal research that uses secondary data sources. As for the mention of normative, this study will explain and test secondary data based on the practice of Maqasid al-shariain Islamic social finance. Operationally, normative juridical research is carried out using library research.
In general, research data is classified into two types: secondary data obtained from library data. Library data, also known as literature study (Library Research), is library research carried out by searching for data from books, journals, laws and regulations, and other scientific writings. In this study, Maqasid al-sharia will be investigated regarding verses from the Qur'an, hadith, and the opinions of the jurists in their books. Second, primary data, namely data obtained directly from the population by using the interview method or distributing questionnaires. This type of data is known as Field Research, where data collection is carried out by conducting field studies, either by observations, interviews, questionnaires, and questionnaires. The data collection technique in this research uses literature study or document study as secondary data, namely analyzing relevant scientific theoretical reading sources to be used as the basis for research analysis to provide solutions to the problems posed. This study uses analytical techniques with qualitative methods through a research method that produces analytical descriptive data because it does not use formulas and numbers using deductive thinking methods.

RESULT AND DISCUSSION
Maqasid al-sharia in language and terms. As mentioned in the Arabic dictionary, that maqshad and maqashid come from the stem word qashd ( ( ٌ ‫ْد‬ ‫َص‬ ‫ق‬ . ) a word that shows a lot (plural), the mufrad is maqshad ) which has the meaning of a or has a goal. In addition to a goal or target, maqshad and maqashid also have several meanings determined by siyaq al-kalam. The meanings are: First, middle or moderate, as in the expression ) (he is always moderate in everything) Second, mature, as in the expression: (he has mature personality). Thirdly, it is easy, as in the expression: The purpose to be achieved by this Shari'a is to realize the benefit of the The definition of Maqasid al-sharia presented by the scholars above can therefore be concluded as follows:   Third, perform ijtihad. In this case, Maqasid al-sharia is essential science to understand the intent and purpose of sharia by looking at the benefits side that is not in contradiction with sharia. Fourth, to ensure ijtihad. As an obligation that a person must fulfil, namely to comprehensively understand Maqasid al-sharia, because it refers to maqasid al-khamsah: hifdzu din (protect religion), hifdzu nafs (protect the soul), hifdzuaql (protect the mind), hifdzu mal (protectproperty/wealth), hifdzu nasab (protective offspring). Maqasid al-sharia is used to ensure that the results ijtihad of sharia has taken advantage of the people. 11 Maqasid al-sharia into three: necessities, needs, and luxuries. He was the first scholar to classify Maqasid al-sharia into three levels; at the same time, he also formulated necessitiesal-kubra in sharia which is more popular with the name maqasid alkhomsah. 14 Abu Hamid Ghazali's thoughts on Maqasid al-sharia, according to him, Maqasid Shari 'is divided into two, firstly, din (religion) and secondly, dunyawi (world), which is related to the benefit of religion in His word . From this verse, he emphasizes that everything that holds back from heinous deeds is included in the benefit of religion 15 . Regarding the level of power and clarity of maslahat, he divides it into three: his teacher Imam Juwaeni. 16 Izzuddin bin Abdissalam's thoughts on Maqasid al-sharia. Some of his thoughts in Maqasid al-sharia are: the primary purpose of the Qur'an is to command to seek benefit and its causes and to avoid harm and its causes. He also views that the entire Islamic Shari'a is to bring mashlahat (benefit) and leave a facade (damage/loss) whether there is a text in its 'illah or not. The concept of maqasid sharia that he developed continues the thinking developed by Imam Juwaeni, Imam Ghazali and other scholars. It can be seen from his view that maqasid sharia is to bring mashlahat and leave harm. There are two divisions of mashlahat in this world and the hereafter 17 . 13 Ismail, Maqasid Syariah Dalam Ekonomi Islam. 14 Ar-Risuni, Nazariyyah Al-Maqasid 'Inda Al-Imam Al-Syatibi. 15 Ar-Risuni. 16 Ar-Risuni. 17 Ar-Risuni. Imam Syatibi's thoughts on Maqasid al-sharia. In the discussion of Maqasid alsharia, Syatibi is divided into qasdu al-syari'and qasdu al-mukallaf. Then the qasdu alsyari'is again reduced to four: first, the qasdu al-syari' fi wadhi' al-sharia (the intention of Shari'a to establish the shari'a); second, Qasdu al-syari 'fi wadhi' al-syariah lil ifham (sharia intends to establish sharia as a concept); third, Qasdu al-syari fi wadhi 'alsyariah li taklif wa muqtadhaha (the intention of sharia to establish sharia for legal orders (taklifi) and obligations). Fourth, Qasdu al-syari 'fi dukhuli al-mukallaf tahta ahkam al-syariyyah (the intention of the Shari'a to include mukallaf in the Shari'a laws). 18 There are three: necessities, needs and luxuries. According to him, the maintenance of mashlahat is twofold: first, to keep it in existence, namely with the sharia realizing and establishing its presence and overseeing it. Second, to prevent it from being lost, namely by keeping away from anything that causes loss.The Maqasid Mukallaf (purpose of mukallaf) is manifested in the form of behaviour or implementation restricted by the Shari'a. 19 Abu Zahrah's thoughts on Maqasid al-sharia According to him, there are three purposes of Maqasid al-sharia: first, purification of the soul of education. Second, justice. Thirdly, benefit Abu Zahrah concludes that three reasons need to be addressed: firstly, to purify people to become a source of virtue for the group and society, namely by not making them a source of evil does not become. This can be pursued through worship. Second, the maintenance of justice in Islamic society, both internal justice between them and external justice between them and another ummah(nation). In Islam, justice is the highest goal. It covers various areas, law, justice, evidence, muamalah, and social justice, with a broad scope. According to him, justice can be achieved if love and noble moral values have mastered the community.
Third, the realization of advantage in all aspects of the law. All legal provisions prescribed by the Qur'an and Sunnah must contain the content of actual benefit. 18 Ar-Risuni. 19 Lahsasna, Maqasid Al Shari'ah In Islamic Finance. Syatibi explained that there are 4 (four) forms of maqasid Sharia; The first, wad'u Sharia, is that this Shari'a aims to protect and fulfil the needs of the servant. Second, wad'u sharia lil ifham (understandable terms) is that the Qur'an was revealed in Arabic with provisions that are easy to understand correctly. Third, dukhulmukallaf tahta ahkami sharia (coverage of taklif) is that every human mukallaf becomes the object of law without any exceptions and discrimination. Fourth, wad'u sharia litakif (taklif substance) provides Islamic taklif (stipulations) according to human capabilities. 28 The five maqasid above are graded according to their benefits and interests.
There are 3 (three) levels of urgency and importance; the first is dharuriyat(necessities), needs that must be met, which, if not fulfilled, will destroy life.
Second, hajiyat(needs), needs that should be met, leading to difficulties if not met. The implementation of maqasid sharia describes the main maqasid (goal);hifzulmal (maintaining and fulfilling the needs and benefits of property).
Maintaining and fulfilling the desire for the property is sometimes in terms of getting it (min janibi al-wujud) or maintaining the property that is already owned (min janibi al-'adam). Hifzul mal is also a family of rules in the field of muamalah; this rule is explained by maqasid 'ammah (general goals) and maqasid Khassah (particular purposes), which are numerous. 32 An interesting discussion to describe one aspect of the economy is the distribution of income and wealth. In this discussion, the Islamic economy provides solutions through tools to equalize the distribution of wealth through two parts, first through compulsory institutions.Among the instruments are zakat, khums, uhr, kharaj,and jizyah. The second part is by non-compulsory institutions. Among the instruments are alms, infaq, waqf, will, qardul hasan, and hibah (grants). Zakat, infaq, alms, and waqf (ZISWAF) are the main instruments to realize the distribution of income and wealth in the society that comes from Islamic principles. Several studies have explained that ZISWAF plays a strategic role in poverty alleviation. 33 The term maqsad (plural: maqashid) refers to "a purpose, principle or intention." When referred to as Maqasid al-sharia, the word indicates the purpose behind the rules in sharia. In terms of its relevance to maqashid zakat and waqf, its  . This verse also urges believers to take proactive steps to reduce the gap between the rich and the poor and alleviate poverty in society 36 .

Maqasid al-sharia on Zakat
Starting from the zakat instrument, one of the pillars of Islam, which acts as a means of distributing wealth from groups that have sufficient nisab (muzakki) to the needy and poor to achieve social justice. 37 This instrument of wealth distribution is an obligatory instrument for every Muslim. The distribution target is limited by the provisions in the surah at-Taubah verse 60.
As one of the attractive Islamic social finance instruments, zakat has shown supportive developments in many Muslim countries and impacts humanity. 38 In addition, zakat can also create socio-economic justice .39 In several verses (51:19 and 70:24-25), the Qur'an mentions a different purpose of zakat: that it is the 'right' of the poor and suffering. This emphasizes that the Qur'an emphasizes poverty alleviation through zakat. Zakat is a mandatory right for the poor is undoubtedly an essential tool for poverty alleviation, which has been proven historically.
Another maqsad of zakat is asserting a person as part of the larger Muslim community, as explained in verse 9:11. It also emphasizes the importance of zakat as the most important pillar of Islamic social finance. Zakat contributes to building the 36 Al-mubarak. Oni Sahroni also conveyed another view that maqasid sharia in zakat is to meet the needs of the recipients; indigent, poor, 'amil/zakat workers, people/parties who are being softened their hearts, slaves, debtors, people who preach in the way of Allah SWT and Ibn Sabil/travellers. The types of needs that are channelled to them are financial needs (financial) for basic needs. In maqasid Sharia, financial needs are included in hifdzul mal (protecting and providing for financial needs). At the same time, the basic needs of the recipients that will be met are mandatory and emergency needs, such as their daily food, shelter, business capital so that they are empowered, and their education. All of these are included in the category of mandatory and primary needs (dharuriyyat). Furthermore, who is entitled to zakat is also an essential component in the structure of society. If it is not resolved and assisted, it will become a social problem in society. 41

Maqasid Sharia on Waqf
Linguists define three words to describe waqf, namely: first, al-waqf (waqf), alhabs (holding), and at-tasbil (giving For God's sake). The word al-waqf is a noun form of waqfu ash-syai', which means to hold back something. Imam Antarah, as quoted by Al- al-habs; the word al-waqf is also equated with at-tasbil, which means to drain the benefits. 43 The Prophet said, "Hold the point and flow the results" (Narrated by Al-Bukhari). Waqf therefore holds, whether permanently or temporarily, property of all kinds of personal actions, such as the sale and giving of waqf or others, to repeatedly use the results for the public interest, by the objectives set by the waqf and by Islamic law. 44 In general, waqf consists of tangible assets further developed and converted into productive assets to provide lasting benefits. This shows that economic activities under the waqf program must be sustainable, efficient, economically feasible, and profitable so that the main assets are not consumed and their benefits are not lost.
Thus it complements the maqsad of immortality and continuity (tsabat) in specific terms and the maqsad of preserving wealth (hifz al-mal) from a broader perspective.
Moreover, waqf was initially intended to provide undeveloped land and assets for worthwhile projects and thus fulfil the maqsad of civilization construction (i'mar alardh). Surah Hud (11:61) refers to isti'mar (construction of civilization) as the purpose behind the creation of humans and beings, thus making people responsible for the maintenance of 'umran (civilization). Waqf projects, such as hospitals, educational institutions, inns, rest homes, public parks, public space facilities, and the like, are clear examples of waqf's contribution to building civilization. Like the zakat instrument, this instrument also can contribute to the development of 'umran with the entry of wealth into the economy, as happened during the reign of Umar bin Abd al-Aziz. 45 Another view related to maqasid waqf was conveyed by Salahuddin El Ayyubi.
Based on the characteristics and privileges of waqf, he explained that the maqasid of 43 Wahbah Az-Zuhaili, "Fiqh Islami Wa Adillatuhi Jilid 8.Pdf" (Damasyik: Dar al-Fikr, 1985). 44 Mundzir Qahaf, Al-Waqf Al-Islami;Taţawwuruhu, Idaratuhu, Tanmiyyatuhu (Damaskus: Dar al-Fikr, 2000). 45 Al-mubarak, "The Maqasid of Zakah and Awqaf and Their Roles in Inclusive Finance." waqf include, first, a means of servitude to Allah SWT. Waqf worship is a worship that brings the performer to the perfection of worship to Allah SWT as the biggest reason for the creation of man himself (Surah az-Zariyat: 56 ). This has led to a transcendental awareness that the waqf property belongs to Allah SWT so that, in the end, it gives birth to a sincere and humble attitude towards what has been waqf.
Second, to be a complementary means to make the earth prosperous is the main task of people as caliph. Allah SWT said: "Believe in Allah and His Messenger and spend (in the way of Allah) of the riches He has made for you as ruler (trust)." (Q.S. al-Hadid: 7). In addition, from an economic point of view, waqf should be a way of development through productive assets channelled for current investments and production activities; this is done to benefit from the results for future generations.
Third, it becomes an element of the people's economic development. An important issue in economic development is the distribution of welfare. It is undeniable that waqf plays a significant role in overall economic development, from the time of the Prophet Muhammad. by the waqf of al-Rauma's well by Uthman bin Affan's friend and cash waqf practised in the Ottoman era. Fourth, to become a unifying media for the people. 46

CONCLUSION
Islamic social finance is an instrument of Islamic virtues that plays a role in distributing wealth circulating in the community. The distribution target of this instrument includes the welfare of the people as a whole. Therefore, it can be explained in detail that the relationship between wealth distribution by ZISWAF and Maqasid al-sharia is to bring justice and prosperity to society, while the specific goals consist of personal, family, and social goals public. Thus, it will form the continuity of human life on this earth. 46 Salahuddin El Ayyubi, "Maqashid Pada Sistem Wakaf 2," Https://Www.Republika.Co.Id/, 2014, https://www.republika.co.id/berita/dunia-islam/wakaf/14/05/07/n57bjw-maqashid-syariah-padasistem-wakaf-2.

Jurnal Al-Dustur Vol. 4 No. 2 Tahun 2021 ProgramStudiHukum Tata Negara Pascasarjana Institut Agama Islam Negeri (IAIN) Bone
In addition, maqasid sharia in voluntary contracts (Islamic social finance) such as 'ariyah, grants, wadi'ah, waqf, wasiyyah, and tabarru'facilitates the assessment of voluntary contracts because this type of contract brings more maslahah and because it is free from commercial profits because the goal is to attain blessings from Allah SWT.
Moreover, this gives tolerance and flexibility on what is prohibited in the exchange contract, such as gharar and others. Furthermore, the implementation of Maqasid alsharia in zakat infaq and alms (ZIS) is to bring prosperity or empower social funds in the community or the community.