THE HOLY QURAN PERSPECTIVE OF BUSINESS COMPETITION

This research aims to find out the term, the definition of business competition from the Qur'an perspective and to know the concept of business competition from the Qur'an perspective so that it can be a contribution to the treasures of Islamic economic science development and increasingly believe that the Qur'an can be a form of guidance in implementing healthy business competition for the realization of the primary purpose of Islamic law, namely the benefit of the ummah. The types of research used in this research are library research and doctrinal research by using descriptive analysis to describe the focus of the problem to be discussed objectively. The analysis method is used to obtain and find out the study of business competition from the Perspective of the Qur'an. The approach used is the theological, religious approach and conceptual approach. The conceptual approach is used concerning views and doctrines in Islamic law. The results of the study found that the terms of business competition in the Qur'an are not found in the Qur'an but can use the words قبس and قبتسا to refer to competition. While the terms of competition are found in QS. Al Baqarah (2):148, QS. Al Maidah (5):48, QS. Al Mu'minun (23):61. There are two concepts of competition for the Qur'anic perspective, first based on QS. Al Baqarah (2): 148, QS. Al Maidah (5): 48, QS. Al Mu'minun (23): 61 shows the conclusion that competing/competing is an attempt to compete positively ( تاَْْي َخْلا اوُقِبَتْساَف ) by contributing sufficiently and not getting rid of entrepreneurs / other business actors and telling entrepreneurs/business actors not to harm and endanger other businessmen/business actors; To realize healthy business competition and improve the welfare of the people, every business actor must compete to provide the best products/services for consumers regardless of whether the consumer has differences in religion, ethnicity, race, or culture with business actors. Second, the concept of business competition obliges all his people to seek sustenance from the expanse of God's gift in a halal way where the search for sustenance must be carried out based on the path of goodness for happiness and benefit of humanity. The basic principles that underlie the obligation to seek halal sustenance have been affirmed by Allah SWT in Q.S. al-Mulk: 15 and Q.S. Al Baqarah: 168.


INTRODUCTION
The Qur'an and the sunnah of the Prophet are the primary sources of Islamic law. As a perfect religion, Islam not only regulates the problem of worship but also regulates economic problems. The two primary sources that are owned make Islamic law capable of having universal reach and regulatory power so that it can consistently be implemented in the daily lives of Muslims. In the field of economics, the Qur'an also provides guidelines in the form of legal provisions that can be a foothold for Muslims in carrying out their activities. Business competition is part of economic activities that, in its application, also have principles. The principle of healthy business competition should be the guideline of each country, even though each country has its policies for regulating its market. Indonesia, by embracing a free market system, the government does not intervene in determining the price of goods and commodities on the market. However, to regulate so that and financial services. Business actors are considered to take advantage of pandemic conditions to reap profits. Online law summarizes several business competition issues during covid-19 that received a response from the Competition Supervisory Commission (KPPU). First, the alleged medical device mafia agreed to regulate the production and supply of medical devices in Indonesia. Second, the price of food commodities rose rapidly including garlic which in March 2020 had a price disparity between the reference price and the average market price already above 40%. Third, during the Covid-19 pandemic, crude oil prices plummeted significantly and even recorded minuses. However, the price decline was not followed by retail fuel prices in Indonesia so it became a public question.
On May 15, KPPU set the issue of retail fuel prices to the realm of law enforcement. The allegations stem from the absence of a decrease in the price of non-subsidized fuel by the sector's business actors since March 2020, although the world fuel supply price has decreased since the beginning of the year. Currently, KPPU has pocketed one type of evidence tool that is the basis of law enforcement. 8 Long before to see various cases of business competition in Indonesia can see thousands of verdicts that the KPPU has decided in various monopoly cases (sifiq al-munâfasah al-ihtikâriyyah), oligopolies (sifiq ihtikâr al-gillah), pricing (at-ta'sir), cartels (ittihad), tender conspiracies (mu âmarah al-munâqishat), market mastery and so on. 9 Of course, it will be good if we as Muslims understand more deeply how the Qur'an regulates business competition. Starting from the identification of the use of the term to the concept of competition from the perspective of the Qur'an. That way, the Qur'an that we believe the truth can be a form of guidelines in implementing healthy business competition for the realization of the primary purpose of Islamic law, namely the benefit of the community. There have not been many references to the

LITERATURE REVIEW
Neither the term nor the concept of business competition is explicitly explained by either the Qur'an or hadith. 10 Nevertheless, by contemporary Islamic scholars, business competition is recognized to have references and a reasonably firm foundation in the Qur'an and Hadith. Business competition in contemporary fikih treasures is referred to by the term al-munafasah at-tijariyyah, because the term business competition (al-munafasah at-tj'ariyyah) is included in the discussion of fiqh mu'amaIah, which involves business actors at-tujjâr in economic relations and is ijtihad, which is often open in differences of opinion among scholars. This term is also not found in classical fiqih books with a specific meaning of business competition. In language, almunāfasah means competition accompanied by the desire to win and defeat the other party. Imam al Ghazali explained that humans are competing creatures. People continue to compete, both in matters of religion and the world. Competition in religious affairs is because each loves Allah SWT, so he wants to be His best servant. While competition in world affairs is because of love for worldly pleasures. 11 Another term for business competition or monopoly that is often used in the study of Islamic law is the hoarding of commodity goods, taken from the word ikhtikar. 12 Contemporary Islamic studies place this study in Sharia economics because it is related to the general study of Islamic economics. 13 Ikhtikar is an act that deliberately restrains or hoards goods, especially when there is scarcity, to increase prices in the future or speculate about raising prices. Ikhtikar is one form of market price suppression that causes the market to be imperfect, which is contrary to Islamic teachings because Islam encourages the existence of a market that has the character of a perfect competition market based on Islamic values, 14 namely, the spirit of honesty, keeping promises and fearing Allah SWT so that there is no element of deception and misdirection ('adam giyâm al-munâfasah 'alâal-this wa at-tadilis) and does not harm others ('adam al-idlrâr bi alghayr). According to Imam Abu Yusuf, who became 'ilat (legal motive) in the prohibition of doing ikhtikar is aharatan that befalls the interests of the crowd. 15 In Islam, the market must stand on the principle of free competition, free framed with sharia. Terminology in the Great Dictionary Indonesian means the question of words, the science of boundaries or the definition of terms. 16 Terminology (Latin: terminus) or terms the science of terms and their use. The Arabic term ‫اصط‬ ‫الح‬ is a word and a combination of words used in a particular context. Experts in terminology are referred to as "terminologists" and are sometimes part of the field of translation. 17

METHODS
The types of research used in this research are library research and doctrinal research by using descriptive analysis to objectively describe the focus of the problem to be discussed. Analytical methods are used to determine the study of business competition from the Quranic perspective. This type of research studies libraries or document studies aimed only at primary legal materials, secondary legal materials and tertiary legal materials. The approach used is a scientific approach that is a variety of approaches according to existing branches of science. For example, the approach of Islamic economics or Islamic law. So the approach used in this research is the theological religious approach and conceptual approach. Conceptual approaches are used concerning views and doctrines in Islamic law.

RESULTS AND DISCUSSION A. Identification and use of the term derivatives of business competition in the Qur'an 1. Verses on Competition/Competition
Various Islamic literature is not found in the terminology of business competition. The term often used in the study of Islamic law is the hoarding of business goods, taken from the word ikhtikar. This word is then widely translated into monopoly or unfair business competition practices in business competition. Ikhtikar is one form of market price suppression that causes the market to be imperfect, contrary to Islamic teachings because Islam encourages a market that has the character of a perfect competition market based on Islamic values. 18 Narrated in the hadith of the Prophet, which means: "It is not the one who hoards goods (monopoly) except the guilty" (H.R. Muslim). From the hadith, scholars have differences of opinion in understanding the value of objects that are hoarded. First, defining al-ikhtikar as hoarding, which is only limited to basic foodstuffs (primary), while others mean in general, namely hoarding all human goods, both primary and secondary.
Although the terminology of competition is not found in the Qur'an, this paper tries to trace the word ‫سبق‬ and then focus on the word ‫استبق‬ with its various forms that can be used to refer to competition or competition. Therefore, to find out how the Qur'an talks about business competition, then first will be collected verses Then compete for you; For the sake of the angel who preceded him so fast And the believers first; Although the word ‫سبق‬ is used up to 35 times in the Qur'an, not all of them mean competition/ competition/ competition. For the word ‫سبق‬ also means the former, has passed, preceded you, they will be able to escape, they precede us, move, for the sake of the angel who precedes firmly, the one who prioritizes, the former, and the believers first, will not be defeated. While the terms of competition are found in QS. Al Baqarah (2): 148, QS. Al Maidah (5): 48, and QS. Al Mu'minun (23): 61.

Classification of Paragraphs with term derivation of Business Competition
Verses as described earlier that literally contain the derivation term ‫استبق‬ have substantially different meanings or meanings. It may even not be in direct contact with the business competition referred to in the sharia economy or muamalah. In addition, these verses are also passed down differently. Therefore it is necessary to briefly elaborate on the verse containing the derivation word ‫استبق‬ harfiyah and its makkiyah and madaniyah classifications. The first verse containing the term ‫استبق‬ or its derivation is QS. Al Baqarah (2)   And for every people there is his (own) qibla which he faces him. So race (in making) good. Wherever you are, God will gather you together (on the Day of Resurrection). God is almighty over all things. 21 The second verse containing the term ‫استبق‬ or its derivation is QS. Al Maidah (5) verse 48. Surah Al Maidah is the fifth surah in the Qur'an, included in the madaniyah surah classification and consists of 120 verses and has the meaning of 'dish'. Surah Al Maidah recounts the events of the Prophet Jesus' banquet with his followers with dishes that descended from the sky and were interpreted as a gift of God Almighty. The verses in surat Al Maidah were revealed after the Prophet Muhammad (peace be upon him) emigrated to Medina during the hajj wada'. It reads 48 QS. Al Maidah verse 48 is: The translation : Furthermore, We had sent down to you the Qur'an by bringing the truth, confirming what was before, namely the books (which were revealed earlier) and the touchstones of the other books; then decide their things according to what God has sent down and do not follow their passions by abandoning the truth that has come to you. For every one of you, We give you rules and a straightforward way. If God wills, you will undoubtedly be made One people (only), but God wants to test The third verse, which is a derivation of ‫سبق‬ which also has almost the same meaning as ‫,استبق‬ is also found in the 61st verse of Surah Al Mu'minun. Surah Al Mu'minun is the 23rd surah of the Qur'an, consisting of 118 verses and belonging to the group of Makkiyah surahs. As for the 61st verse of Surah Al Mu'minun: The translation : They are quick to get good, and they are the ones who get it immediately. 23 In the three verses containing the derivation of the word ‫استبق‬ or ‫سبق‬ above, two verses are classified as madaniyah verses, and one verse is classified as makkiyah verse. Harfiyah, the four words in each verse mean similar, namely rushing/competing in doing good. Sprightly to every good, competing for closeness by Allah SWT. The commandments race in goodness more in meaning than the command of doing good. This command contains the command to do it, perfect it, do it as best as possible and rush to it. For he who rushes to the good when in the world, then he is the one who goes first to his heaven.

The Concept of Competition for Qur'anic perspective business 1. Definition of Business Competition
Business competition is a term that appears in various literature that discusses legal aspects of business competition. The word Competition comes from the English language, namely competition means competition itself or competing, matches, and competitions. Competition is a business group or one business competing with the aim of something given to the buyer, the company that controls increased  24 Islam is a typical rule of life, which provides detailed rules to keep problems away from the emergence of problems due to unhealthy competition practices. Competitive advantages in doing business, according to Kotler and Armstrong 25 is the advantage of the company/business actors to competitor business actors obtained by offering more excellent value to consumers, at lower prices and by providing more significant benefits because the price is higher. The above opinion is supported by Styagraha's opinion, which states that the advantage of competing is the ability of a business entity to provide more value to its products than its competitors. That value does bring benefits to customers. 26 From some of the opinions above, it can be concluded that business competition is a business and the ability of a company/business actor to provide more value to the products produced and get more value from consumers because of the high selling price and benefits of the product.
In contemporary fikih treasures, business competition is referred to as al-munāfasah at-tijāriyyah. It should be emphasized here that the term business competition is not explicitly explained by either the Qur'an or hadith. It is just that, by contemporary Islamic scholars, business competition is recognized to have a reasonably strong reference and foundation in the Qur'an and Hadith. 27 Business competition (al-munâfasah at-tj'âriyyah) is included in the discussion of fiqh mu'amaIah, which involves business actors at-tujjâr in economic relations and is ijtihad, which is often open to differences of opinion among scholars. This term is also not found in classical fikih books with a specific meaning of business competition. In language, al-munāfasah means competition accompanied by the desire to win and defeat the other party. Imam al Ghazali explained that humans are competing creatures. People continue to compete, both in matters of religion and the world.
Competition in religious affairs is because each loves Allah SWT, so he wants to be His best servant. While competition in world affairs is because of love for worldly pleasures. 28 In addition to al-reasonable, another term that means competition is ‫استبق‬ or ‫,سبق‬ which we have mentioned earlier.
In a hadith narrated from Amr bin 'Auf RA, the Prophet Muhammad mentions the term "munāfasah." The Prophet said: The translation : "Rejoice and hope with anything that pleases you. By Allah, it is not poverty that I fear most about you, but what I fear is to be laid out to you the riches of the world, as it has been laid out to the people before you, and then you are vying for it as they are vying for it until you perish as they perish." In this hadith, the Prophet (pbuh) denounced the unhealthy behavior of business competition in worldly affairs. From this it can be understood that competition in worldly matters, such as business or business, is something that is allowed by Islam, as long as the competition is carried out in ways that are justified by islamic teachings, namely healthy competition and maslahat for all. Although in the classical fikih treasures there is no term business competition (almunāfasah at-tijāriyyah), but the practice of business competition has always occurred in the business world all the time. In the books of jurisprudence, Islamic jurists have discussed at length the illegal law of hoarding (ikhtikar) which causes scarcity of goods and price increases. Classical Islamic jurists also talk about business ethics so that all economic activities produce halal sustenance and blessings.
Among them is forbidden to sell on the sale of others. Ibn Hajar said that selling on top of the sale of others or buying on top of the purchase of others is illegal. 29 An example of a form of transaction is someone buying an item from a buyer. Still, in the khiyar period, another seller said, "Just cancel your transaction just now; this I sold at a cheaper price." Alternatively, another buyer told the seller, "Cancel your transaction with the first buyer. I can buy that thing for more than he offers. 30 In addition, Abu Hurairah narrated that the Prophet (SAW) prohibited Muslims from bidding for goods offered by others. Islam's ban on these forms of transactions is due to unhealthy business competition that results in losses and hurts the hearts of other parties. 31 In addition, Abu Hurairah narrated that the Prophet (SAW) prohibited Muslims from bidding for goods offered by others. Islam's ban on these forms of transactions is due to unhealthy business competition that results in losses and hurts the hearts of other parties. 32 Because the concept of business competition is not explicitly found in classical fikih literature, the terms of business competition that exist in today's economic world are difficult to find their equivalents. However, 29 33 Here are some terms related to business competition that has been translated into fikih (Arabic): suq al-munâfasah al-ihtikâriyyah (monopoly competition), suq ihtikâr al-qillah (oligopoly), ittihâd (cartel), i'timân (trust), at-tas"ir (pricing), muâmarah al-munâqishat (tender conspiracy). Contemporary Islamic economists divide the business competition into two parts. First, business competition following sharia (al-munāfasah at-tijāriyyah al-masyrū'ah), which is competition between business actors that are healthy, reasonable, does not violate the boundaries of religious and state rules, is not accompanied by agreements that harm other parties, and following business ethics and community habits that are considered good.
In healthy business competition, business actors are not only profit-oriented but should aim to find halal sustenance and blessings and seek divine pleasure. Business actors in the healthy competition are based on honesty, keeping promises, and fear of Allah SWT, so they are afraid of cheating and violating other business ethics. 34 Healthy competition and syar'i will have positive impacts: (1) The emergence of creativity and innovation is endless from business actors; (2) Encourage the improvement of the quality of service that satisfies consumers; (3) Increase work motivation, and loyalty of intelligent consumers; (4) Improve production quality; (5) Instilling the trust and comfort of the community; (6) The preservation of consumer rights; (7) Maintain market stability. Second, unsatisfactory business competition (al-munāfasah attijāriyyah ghayr al-masyrū'ah), which is unnatural business competition, exceeds the limits tolerated by using harmful practices or methods to monopolies, violates good habits that apply among business actors, and is contrary to business ethics. In other words, unfair business competition is any business practice that harms the other party in ways that violate religion and the laws that apply in society. 35 The three elements that must be observed in business competition in Islam are: (a) Competing Parties; Human beings are behaviours and centres of business control. For a Muslim, the business done is to obtain and develop the property he has. The treasure he obtained is the sustenance given by Allah SWT. Man's task is to try his best, one of which is by trying/doing business. There is no suggestion that competitors take god-given sustenance because God has arranged each other's rights according to his efforts. 36 This belief is used as a cornerstone of the tawakal attitude after humans try their best. In terms of work, the Qur'an commands its ‫اس‬ َ ‫ف‬ (vying in goodness). With this foundation, competition is no longer interpreted as an attempt to kill other competitors but is done to provide something that is best for its business efforts; (b) In terms of how to compete; Doing business is part of muamalah therefore, the business cannot be separated from the laws that govern muamalah. Therefore, free competition that legalizes all means must be eliminated because it is contrary to the principles of muamalah 37 ; (c) Objects (goods or services) that are contested, some advantages that can be used to increase competitiveness are products, prices, places, services, and after-sales services. 38 Some of the basic principles of prohibition of transactions that contain elements of forbidden business both from the aspect of the substance (haram li dzaatihi) and from other aspects (haram li ghairihi) related to business behaviour can be seen from the example of the basic principle of prohibition of unhealthy business in peace is riba, 39 tadlis (hiding defects of goods / hiding the object of aqad from its actual state to the detriment of one party in terms of quantity uncertainty, quality, price, and timing of submission), 40 and taghrir/uncertainty derived from the Arabic word gharar, meaning consequences, risks, disasters, uncertainties. In economics, this taghrir is better known as uncertainty or risk. Doing something blindly without sufficient knowledge and without knowing precisely what the consequences will be when entering the risk scene without thinking about the consequences. 41 Islamic teachings require all its people to seek sustenance from the expanse of Allah's gift in a lawful way. By Islamic law, the search for sustenance must be carried out based on the path of goodness for the happiness and benefit of humanity. In many of his words, Allah SWT has affirmed the basic principles that underlie the obligation to seek halal sustenance. Among them are: The translation : O men, eat the halal again good of what is on earth, and do not follow the steps of devil; The devil is a real enemy to you.
In addition to the above verses, prophet Muhammad also said in a number of his hadiths. Among them is a hadith narrated by Imam at-Thabarani. The Prophet said: "Every Muslim is obliged to seek lawful sustenance." 42 Imam al-Munawi explained that the meaning of this hadith is that every Muslim is obliged to know the idolatry and forbidden news of something. In this case, a certain amount of knowledge exists in the science of fikih. This knowledge includes the halalness in business competition, namely healthy business competition and maslahat for all.
In addition, business competition is sought to be following the fundamental principles that form the philosophy of environmental virtue carried out holistically by the Prophet Muhammad SAW, namely the belief in interdependence among creatures created by Allah, where Islam requires the circulation of wealth to occur in all members of society and prevent the circulation of wealth in only a few people. Allah SWT said: ".... so that the treasure may not circulate among the rich among you." (QS. Al-Hasyr: 7). Based on this verse, the state also contributes toto backing up small entrepreneurs so that it can limit so that property does not only rotate among the rich so that the concept Competitive strategies or competition in the sharia view are allowed with criteria to compete well. This is explained in the surah about the competing advice in the goodness that is QS. Al Baqarah: 148, QS. Al Maidah (5):48, QS. Al Mu'minun (23): 61. Further research will be studied more deeply in the next section.

Due to the decline of the verse, Tafsir and Content of the verse on Business Competition
Based on the description of the Qur'anic verses with derivation terms from ‫استبق‬ or ‫سبق‬ relating to business competition that is allowed with the criteria of competing well according to fiqh muamalah then QS. Al Baqarah verse 148, QS. Al Maidah (5): 48, QS. Al Mu'minun (23): 61 are verses whose substance speaks of competition, although it does not directly speak of business competition in Islam.

QS. Al Baqarah verse 148
The translation : Furthermore, for every people, there is his (own) qibla which he faces. So race (in the making) is good. God will gather you together (on the Day of Resurrection). God is almighty over all things.
Because of the descent of the verse in al Munir's interpretation, Wahbah Zuhaily elaborates that Allah (SWT) lowered this verse closely related to verse 144, which commands to face the Qibla (grand mosque). By the time verse 144 came down, the prophet was in a house known today as Masjidil Bani Salamah. They understood that the commandment was limited as long as they were in the house where the verse came down. Because they doubted, it came down to verse 148, "The truth is from your god, therefore, do not doubt you." God reaffirms verse 149.
Furthermore, this verse explains that every believer of a religion has its qibla, that each person has their qibla, which he faces in prayer. 43 Ibrahim and Ishmael faced the Kaaba, the Children of Israel faced the Shakhrah of Baitul Maqdis, the Christians faced east, and Allah gave the Muslims instructions to face the Kaaba. Thus, the qibla is different for each people, and the direction of the qibla is not a principle in religion, unlike god's condemnation and faith on the last day. Furthermore, every individual should submit to the commandments of revelation and carry out obedience. So man hastened to do all good. Everyone should have a strong desire to be the first person to do good and stay away from evil and heresy.
The only thing that counts is to do good, while the land and the direction of the qibla are not the principles of approach to Allah SWT. All lands and directions, according to God, are the same, and God will pick up men wherever they live and gather for the reckoning of charity. The reason is that Almighty God gathers all men together on the day of vengeance, no matter how far away they live. Sailing to the Kaaba or Grand Mosque is sharia that applies to every age and place. So, wherever humans are, face the direction of the Grand Mosque. God repeats the commandment to face the Kaaba three times in this verse, after the same commandment is mentioned twice in verse 144, to explain that this law applies to every age and every place. With each commandment, the Qur'an mentions things that correspond to it. With the first commandment in verse 144, he declares that those given the Book know that he is the truth. 44 Facing the Qibla is a means of uniting the people. The real purpose is the sincerity of worshipping Allah in any place facing in prayer. Therefore, disagreements among followers of various religions should not be exploited. Man must compete for noble good and deeds. They must also obey all of God's commandments. The change of command by first facing the baitul maqdis and then towards the Kaaba as its final command is nothing but a mere test of knowing who is sincerely believers and uncovering those who lie, distinguishing between the dirty and the good, the Muslims and the hypocritical. So the diversion of the Qibla is not a disaster but a considerable favour. The meaning of the commandment contained in His word, ْ ‫ال‬ is to be quick to carry out what God has commanded, namely to pray to the Kaaba.
In al-Mishbah's interpretation, Quraish Shihab explains that this verse still speaks in the context of the qibla's displacement. 45 He also explained that at least this verse could be understood in three interpretations: First, for each people, there is the qibla that he faces, likewise with the Muslims who also have their qibla. However, the Qibla of the Muslims has been set directly by Allah SWT. Therefore, Muslims are ordered to compete with each other in good. In other words, this verse is understood that the khitob is directed only at Muslims. So that the command competes in the good of the verse, also only addressed to the Muslims, so that they (Muslims) can compete in the good. Second, there is his qibla for every person he faces. Each person is free to face the direction corresponding to their tendencies or beliefs. On a note, they still aim to achieve god's pleasure so that they always do good. 46 Therefore, the Muslims are commanded to compete with them in doing good. Broader than the previous interpretation, this verse is not only shown to believers. It is even aimed at all humanity, muslims and non-muslims. And vice versa. Third, this verse can also mean that God gave the commandment to the children of Israel through the mouths of the Prophets sent by Him to face a specific direction. 47 However, the command to face the Kaaba this time is a commandment not only addressed to the children of Israel but addressed to all mankind. However, if they do not want to follow God's instructions to go to the Kaaba, then leave them alone, and keep racing with them in doing good. So that whatever and wherever you are, or in any direction man faces. Indeed God gathers also a man who is diverse in his direction to be given the right decision. 48 Thus, the content of this verse can be drawn into a concept of competitive advantage/business competition based on the Quran based on verse 148 surah Al Baqarah and can be a human foundation in trying/doing business. Business competition is an effort to improve products or services compared to other competitors so that consumers will know and be interested in choosing the products or services offered. The position of the Qur'an as a guide and solution and facing problems has shown that the verses contained in the Qur'an are universal in various problems and conditions. Making quality goods/services is one of the purposes of the meaning of verse ‫و‬ There is a need to improve and improve the quality of goods/services owned in a company to attract consumers to choose these goods/services.
The meaning of competing in goodness is not much different from the concept of competitive advantage, where there is an effort to be the best among the good. The manufacture of products and services based on quality is one of the main points in the concept of competitive advantage, and this is because the tendency of the community or consumers in choosing products or services is the quality of the products or services offered. The goal is that consumers are satisfied and do not feel aggrieved about the services. In addition, a company must treat consumers fairly, not hiding a flaw and reducing the quality of what has been promoted.
From the above explanation, it is clear that the concept of Qur'an-based business competition is a competition concept that encourages business people to be positively himself away from his religion." They came to see the Prophet Muhammad and said, "O Muhammad, you have learned that we are the scholars of the Jews, the honourable people and their leaders. If we follow you, the Jews will also follow our steps, and they will not take the opposite step to ours, that there has been a feud between our people and us. We want to invite them to ask you for a legal ruling, and if you are willing to give a legal ruling that favours us and harms them, we will have faith in you." However, prophet Muhammad rejected their persuasion and will, and Allah SWT also lowered verses 49-50 of this surah al-Ma'idah.
It is narrated from Hasan that this verse is general concerning everyone who wants other than the law of Allah SWT. The law is twofold. First, the law based on science is the law of Allah SWT. Second, the law based on ignorance is the law of evil. 50 In addition, Ibn Abbas also explained that al-Maidah verse 48 came down about the people of the book who asked the Prophet for a decision. At first, he was given a choice to decide their case or return it to their respective books. However, with the descent of this verse, the Prophet was ordered to decide the case between them (the people of the book) with what is in the Qur'an.
Tafsir al Munir, Wahbah Zuhaily explains that based on balaaghah, ‫اس‬ َ ‫ف‬ immediately you all do good, there isti'aarah, that is, like them with people who are on horseback when doing horse racing races. 51 Because each participant in the race seeks to precede the other participants to get to the finish line or intended goal. Based on the lughawiyah mufradat is the beginning of a new sentence containing meanings that explain the reason for having to rush to the good. 52 When viewed in terms of the fiqh of life/laws, then good is a characteristic that becomes the identity of the people who are afraid and shows that the movement of obligations is more important than ending and delaying them. This is no longer disputed in the context of worship. This verse also contained a proposition that shows that staying fasting when in conditions of travelling far is more important than not fasting. 53 Surah Al Maidah verse 48 also explains that each religious community has their sharia and manhaj. As in the phrase 'for every people among you, We give rules and a clear way.' According to Ibn Abbas and Mujahid, ‫ة‬ ‫ش‬ is what God has recommended for his servants in the form of religion, systems, rules and laws. In contrast, ‫اج‬ َ ‫ه‬ ْ ‫ن‬ ِ ‫م‬ is the light that man takes in religion. In Tafsir Al Munir, it is explained that in this verse, Allah descended to proclaim that the purpose of the diverse and varied shari'aari'atsan is to test His servants regarding what is recited to them. This is done so that it can be seen which servant is obedient, then Allah SWT also rewards him, and which servants are disobedient and do maksiat or have a strong desire to do evil, then Allah SWT also punished him. Then Allah urged the man to hurry and rush to the good and the Qur'an, which is the last book he handed down. All of that is for the good and benefit of the man himself and for the sake of achieving virtue and pleasure.
Because only to Allah SWT, the place of humanity returns on the Day of Resurrection. Then, Allah SWT will also tell people about the truth that you previously disputed. Allah SWT also avenges the righteous for their truth and punishes unbelievers who deny, deny and do not believe the truth, who turn from the truth to others without reason. Then Allah (SWT) affirmed the commandment to apply the law based on what Allah (SWT) handed down and not to follow the passions of disobedient and stubborn people like the Jews. Do not let them mislead and turn you away from the truth, lest they deceive and deceive you by manipulating the truth regarding the various affairs they tell you. Therefore, do not let them deceive you because they are liars, infidels, cheats, crooks and traitors. 54 As for the content of al-Maidah letter verse 48, which is abstracted from several interpretations, first, the Qur'an revealed by Allah is the actual book; there is no doubt in it. He confirmed the previous books and was a judge of the books. Because the books before the Qur'an are no longer authentic because they were changed by human intervention. Second, the Quran is the handle of life. It should be a guide in deciding everything. Third, each ummah has its sharia and law following the times and conditions of their lives at that time. However, aqidah and the subject of religion are all the same, namely to obey God. Fourth, God made humanity diverse to test them and allow them to compete in goodness. Fifth, all men will return to God and be rewarded for what they believe and do in the world. Sixth, this verse is a motivating verse for ف‬ vying for good. Presumably, QS. Al-Ma'idah: The above 48 have mission similarities with QS. Al-Baqarah: 148, i.e. both aim to solidify the ukhuwah of fellow men by vying for good. There is no need to look at the difference because the difference is, in addition to god's will, is also the basis of the preservation of life, and later can be achieved all the goals of life of creatures on the earth stage. Our task is only to find the tangents and intersections of these differences. So obviously, the meeting point of religious diversity is to teach you always to do good to others. It is also competing in trying. To realize healthy business competition and improve the welfare of the people, every business actor must compete to provide the best products/services (services) for consumers regardless of whether the consumer has differences in religion, ethnicity, race, or culture with business actors. All are equalized, not giving consumers preferential treatment of prices or products/services. All business actors compete to produce an item at a much cheaper price and higher quality than competitors. A business Even if there is no explanation of business competition in these two verses, at least the Qur'an teaches us to compete to do our best without the need to look at differences and ultimately harm society/consumers. 55 The most important obligation that must be realized is the similarity of the essence and purpose of religion, namely teaching about goodness and trying to create peace and benefit among fellow human beings.

QS. Al Mu'minun (23): 61
The translation : They are rushing for good, and they are the ones who get it first. 56 According to lughawiyyah mufradat in al Munir's interpretation, they are people who are rushed into obedience charities and are very happy and very ambitious to the charities of obedience so that they are always eager to carry it out immediately. 57 ‫و‬And they are the ones who hold races and competitions for the sake of those obedience charities or those who precede others for the sake of those obedience charities. The corresponding verse in Al Munir's interpretation states that SWT denounced and strongly condemned those who divide and scatter their religion after Allah, verse 55 below. Then Allah (SWT) accompanies him with the exposure of the nature and characteristics of people who rush in goodness in the true sense. The nature and characteristics are fourfold, namely, fearing Allah SWT, believing in the verses of their God, eliminating allies for Him, and fulfilling the rights of Allah SWT such as zakat and kafarat and Adami rights such as various forms of deposits and debts receivable and their hearts are very worried that it is not accepted, so that humans will try optimally to fulfil it perfectly, intact, and as good as possible.
The interpretation and explanation of this verse explain that the nature, characteristics, and criteria of those who rush in virtue are: first, indeed, those who, out of fear of their Lord's punishment, are always in obedience to Him. So, what al-lsyfaaq means here is the effect, which is always in obedience. In addition, there can also be people who are afraid of Allah SWT. Therefore, the mention of the words ِ ‫ة‬ َ ‫ي‬ ْ ‫ش‬ َ ‫خ‬ and َ ‫ون‬ ُ ‫ق‬ ِ ‫ف‬ ْ ‫ش‬ ُّ ‫م‬ in the 57th verse here is to reinforce only (because these two words have similar meanings that are afraid). 58 Second, those who believe and believe in the verses of Allah SWT with both kinds, namely the verses of kauniyyah and the verses of the Qur'an, which are revealed with complete faith and belief without the slightest hardened by doubt. Kauniyyah verses are verses of Allah SWT that show and prove His form through observation, analysis, and thought, such as the creation of heaven and earth, the creation of man and others. Third, mentioning such traits and criteria in such an order is very good and careful. Because the nature or criteria of the first indicates the existence of fear and worry that give rise to logical implications in the form of an attitude of caution and vigilance in staying away from the undue, while the second nature shows the point of faith and fullness of heart deep into it. The third nature indicates throwing away the attitude of riya in carrying out obedience.
Meanwhile, the fourth nature indicates the implementation of strict charities accompanied by fear, fear of transparency and imperfection in fulfilling it. It is the peak of the maqam of the shiddiiqiin people. They are the ones who are so passionate and rushed into the charities of obedience that they are not too late, and some are left behind. At the same time, they immediately get various forms of benefit, respect, and appreciation in this world, in addition to what they will get later in the afterlife, as Allah (SWT) says in verse, "Then Allah gives them a reward in the world and a good reward in the afterlife." (Al Imran:148). "And We give him his reward in the world; surely he is in the afterlife, including the righteous." (al-Ankabuut: 27).
They are the ones who preceded other human beings to merit and gained fruit in the world before the afterlife. It is not those unbelievers that We have wealth and children, and they think it is a form of respect, glorification, and appreciation for them. 59 The conclusion is that true happiness is not the happiness of the world but the happiness of the afterlife with good charity and giving alms accompanied by fear, anxiety, worry and worry.
As for verse al-Qurthubi said, the best interpretation of this verse is that they are always at the forefront until the time of charity of virtue. In other words, people who are former and leading in doing it. Based on this interpretation, this indicates that prayer at the beginning of time is more critical. Everyone who comes first in a way is called "as-Saabiq ilaihi" (the one who comes first to something). Everyone late from something means that he has been preceded by the time of something. 60 Regarding business competition, this verse shows that Muslims and humanity are generally ordered to compete for virtue, namely doing deeds that are beneficial to the welfare of humanity both outwardly and mentally, such as competing to develop goods/services at the minimum possible price with great benefits so that humans can utilize them to achieve the welfare and prosperity of life in the world, Not the other way around which is used to hurt or harm the survival of human life. The competition to defeat other business actors must be based on positive competition in terms of goodness that leads the perpetrator to obtain the pleasure of Allah SWT and reach His paradise.