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THEOLOGICAL AND ETHICAL BASIS IN THE ISLAMIC LEGAL FINDING

Agama | Sunday, 16 May 2021, 20:48 WIB

Theological Principles in Islam

Islamic history records that the development of Islamic theology in the Islamic world is divided into three periods or epochs, namely classical times (650-1250 AD), medieval times (1250-1800 AD) and modern times (1800 and so on). Theology has a significant role in efforts to form a mindset that will have implications for one's religious behavior. The normative theological approach is an effort to understand religion by using the framework of divine science which starts from a belief that the empirical form of a religion is considered the most correct compared to others. The normative theological approach emphasizes the formal forms or symbols of religious symbols, each of which claims to be the most correct, while others are wrong. The impact of the normative theological approach is the birth of a theocentric pattern of thought so that Islamic theology becomes ahistorical, not contextual, not empirical, only talking about itself and about its own truth (truth claim). Besides that, it is difficult to distinguish between the normative aspects that are sacred and those that are only the result of thought (ijtihad ulama) which are relative and profane. As an effort to reconstruct theological thinking, an anthropocentric approach is needed. The anthropocentric theological approach, of course, does not intend to change the central doctrine of divinity, about the oneness of God, but rather an attempt to reorient religious understanding, both individually and collectively, in addressing the empirical reality from a divine perspective. (Mufidah, 2007)

Dr. Hamim Ilyas, M. Ag. in his book Fiqh Akbar, states that the Islamic concept of Rahmatan lil alamin stems from the Godhead of the Most Rahman and Rahim, the basic paradigm is a religion of mercy for all nature. This implies that religion is not for God, but is revealed from God for mankind and the universe. The function of religion is to unite mankind, save mankind and improve human life. Islamic Theological Principles Rahmatan Lilalamin; There are five major lessons that can be concluded, namely: First, Islam is not static, Islamic thought can develop by adjusting space and time. Second, the definition of Islam as Deen and Nikmah. Third, the variety of conceptualizations (the concept of rahmatan lilalamin) which states that Islam is a treatise to realize a good life, Islam is a rational, easy, hanif, caring religion, as a religion of civilization and not a warrior religion (which is full of war). Fourth, the foundation of Islam which includes monotheism Rahamutiyah (God Almighty and a Rahim who is full of love). Apostolic Rahmat (the Apostle was sent to create a better life), and the Holy Book of Grace (the Quran was also revealed to create a better life). Fifth, explain the function of Islam. The improvement of human life is carried out with the da'wah movement, the amar maruf nahi munkar movement. (Ilyas, 2018:225)

Etymologically, according to Endang Syaifuddin Ansari, ethics means action, and has something to do with the words Kholiq (creator) and Makhluq (created). However, it is also found that the notion of ethics comes from the plural word in Arabic akhlaq. The mufrad word is khulqu, which means: sajiyyah: temperament, muriiah: mind, thabin: character, and adab: politeness. (Muhammad Alfan, 2011)

Ethics is generally identified with morals (morality). Although the same is related to the good and bad of human actions, ethics and morals have different meanings. In short, if morality is more inclined to understanding the value of good and bad from every human action, ethics studies about good and bad. So it can be said that ethics functions as a theory and good and bad deeds (ethics or ilm al-akhlaq) and morals (akhlaq) are practices. Often what is meant by ethics is all actions that are born on the impulse of the soul in the form of good or bad deeds. (Muhammad Alfan, 2011).

Ethics is a branch of philosophy that studies human behavior, the word ethics comes from the Greek word ethos which means custom. Ethics is an institution of behavior of a person or group of people which is composed of a system of values or norms taken from the natural phenomena of a group of people. (Faisal Badroen, 2006)

The term ethics is defined as a (standard of conduct) that leads the individual, ethics is a study of the legal and right and moral actions of a person. Aristotle defines ethics as a set of rules that must be obeyed by humans. Ethics also has stress on the study of existing value systems. Therefore, if we associate ethics with the discovery of law in Islam, it will give birth to a conclusion that efforts to find law must refer to Islamic values that have been standardized from the original sources, namely the Qur'an and as-Sunnah.

If ethics is defined as a collection of rules as expressed by Aristotle, then ethics in Islam can be interpreted as an effort to find law that must comply with the set of rules that exist in Islamic law. The use of the term ethics is often equated with morality, while the similarity lies in the object, namely both of them discuss the good and bad of human behavior. In terms of the difference is, ethics determines the good and bad of humans with the benchmark of reason. While the moral benchmark is religious teachings (al-Quran and as-Sunnah). While in Arabic ethics is also known as morality which means character, temperament, behavior and character. While in terms there are several understandings of ethics itself such as:

1. According to Hamzah Yakub ethics is the science of human behavior related to correct moral principles and actions, or rather ethics is a science that investigates what is good and what is bad. (Hamzah Yakub, 1983)

2. According to Amin, ethics or morality is a science that explains the meaning of good and bad, explaining what humans should do to others. State the goals that people should aim for in their actions and show the way to do what must be done. The teachings of ethics are guided by the goodness of an action that can be seen from its contribution in creating the good life of fellow human beings, the good and bad of a person's actions can be seen based on the size he provides benefits to others. In determining whether someone's actions are good or bad, the benchmark is the mind. In addition to ethics, there are also those who can determine a good or bad deed, namely morality. However, in determining the goodness or badness of actions, the benchmarks in morals are the Koran and the Sunnah.

Ethics is generally identified with morals (morality). Although the same is related to the good and bad of human actions, ethics and morals have different meanings. In short, if morality is more inclined to understanding the value of good and bad from every human action, ethics studies about good and bad. So, it can be said, ethics functions as a theory and good and bad deeds (ethics or ilmal-akhlaq) and morals, (akhlaq) is practice. Morals are a form of praxis of Islamic teachings in regulating human moral actions. Morals are also often defined as the knowledge of virtues and how to get them, so that they can be applied in everyday life and the knowledge of bad things and how to stay away from them. (Taufik, 2016).

Often what is meant by ethics is all actions that are born on the impulse of the soul in the form of good or bad deeds. Ethics is a branch of philosophy that studies human behavior, the word ethics comes from the Greek word ethos which means custom. Ethics is an institution of behavior of a person or group of people composed of a system of values or norms taken from the natural phenomena of a group of people (Badroen, 2006).

In Islam, the use of the term ethics is equated with morality, while the similarities lie in the object, namely that both of them discuss the good and bad of human behavior. In terms of the difference, ethics determine the good and bad of humans with the benchmark of reason. While morals by determining it with the benchmark of religious teachings. (Badroen, 2006).

The sources of ethics in Islam (Islamic ethics) are the Qur'an and the Sunnah, both of which are always a benchmark for the good or bad deeds committed by Muslims. These two sources are also always a guide or can also be called a guide for human life to achieve happiness in this world and in the hereafter. Al-Quran is the revelation of Allah that was conveyed to Muslims through the Prophet Muhammad SAW. The behavior of the Prophet is seen as the most factual interpretation of the Koran. Even in many narrations it is emphasized that the Prophet did not act or behave but because of the guidance of revelation, and the character of the Prophet was the Koran. That is why in Islamic scholarship, Islamic ethics does not release its rationale from the Qur'an and the Sunnah of the Prophet SAW.

The Qur'an is a book that was revealed by Allah SWT to the Prophet Muhammad SAW through the intermediary of the angel Gabriel which aims to create human beings who have a noble position in the sight of Allah SWT and have high humanistic values. Allah sent down revelations through His Prophets, and explained the laws of life for all, it was solely for the benefit of humans themselves, and is a form of love for humans, so that humans obtain salvation and happiness. (Asyarie, 2002).

Returning to the notion of ethics, according to Burhanuddin Salam, the term ethics comes from the Latin word ethic, while in Greek, ethikos means a body of moral principle or values. Ethic, the real meaning is habit (habit). So, in the original sense, what is said to be good is what is in accordance with the customs of the people (at that time). Gradually the notion of ethics changes and develops according to human development and needs. The development of the notion of ethics cannot be separated from its substance that ethics is a science that discusses the problem of human actions or behavior, which are considered good and which are bad. Another term for ethics, namely morals, decency, character, morals. Ethics is a science, not a teaching. (Greetings, 2000).

Ethics in Arabic is called akhlaq, which is the plural of the word khuluq which means customs, temperament, character, character, etiquette, and religion. The problem of moral decline is a problem today, however, it is not clear what factors are the cause. Moral problems are problems that arise in humans, both ideal and reality. Ideally, when humans are given a spirit by Allah for the first time in their life, there is a ratio of good and bad to them. Therefore, the moral problem is a normative problem.

In his life, humans are judged or will do something because of value. Which value to aim for depends on the level of understanding of the value. This understanding is that humans understand what is good and what is bad and he can distinguish between the two and then at the stage of practice. (Alfan, 2011)

Majid Fakhri divides the flow of Islamic ethics into four groups; First, scriptural morality, this means a type of ethics in which decisions related to ethics are taken from the Koran and as-Sunnah by utilizing the abstractions and analyzes of philosophers and theologians under the auspices of the methods and discursive categories that developed in the VIII and IX centuries. The group that belongs to this type of ethics is some of the commentators and hadith experts. Second, this theological ethics means a type of ethics where in making ethical decisions, fully taking from the Koran and as-Sunnah. This type of ethical group is in the Mutazilah sect. Third, philosophical ethics. This type of ethics in making ethical decisions is based entirely on the writings of Plato and Aristotle which have been interpreted by Neo Platonic and Galen writers which have been combined with Stoic, Platonic, Phitagorian and Aristotelian doctrines. Included in this group are Ibn Miskawaih and his successors. Fourth, religious ethics, is a type of ethics in which ethical decisions are based on the Koran and as-Sunnah, theological concepts, philosophical categories, and a little Sufism. The main elements of this ethics are usually concentrated on the world and people. This type of ethical thinking is more complex and characterized by Islam. Several figures belonging to this type of ethical thought include Hasan al Bashry, al Mawardi, al Ghazali, Fakhrudin ar Razi etc. (Harris, 2010).

In Islam ethics has a special character. Islam is not a superstitious religion that teaches its adherents to isolate themselves from the general public. Islam is also not a religion that regulates ritual matters only. However, Islam teaches its adherents to be ethical in an Islamic way which has been taught by its own religion (Islam) so that ethical values are upheld to regulate it. The teachings of ethics in Islam concern all sides of human life, namely ethics with fellow humans, the environment, animals and so on. The position of Islamic ethics in human life occupies the best place as individuals and as members of society. (Amen, 1983).

If a person's ethics are good then he will prosper physically and mentally, but if his ethics are bad then his inner and outer will be bad. The sources of Islamic ethics in general relate to four things, namely as follows:

1. From the point of view of the object of discussion, ethics seeks to discuss the actions of humans.

2. In terms of its source, ethics comes from reason or philosophy. As a result of thought, ethics is not absolute, absolute and not universal.

3. In terms of its function, ethics functions as an appraiser, determinant and determinant of an act committed by humans, namely whether the act will be judged good, bad, noble, honorable or despicable. Ethics is a concept or thought about values to be used in determining the position or status of human actions. Ethics refers more to the study of the existing value system.

4. In terms of its nature, ethics is relative, that is, it can change according to the demands of the times.

Sources of Ethics in Islam

Sources of Islamic ethics are the Qur'an and as-Sunnah. As a source of Islamic ethics, the Qur'an and as-Sunnah explain how to do good. The two sources of Islamic ethics serve as guidelines for the people to know how to do good in accordance with what has been conveyed or exemplified directly from the Prophet through his behavior which refers directly to the Koran. That is the basis and source of the teachings of Islam as a whole as a pattern of life and determines what is good and what is bad. (Abdullah, 2006).

Al-Quran also functions as a justification and examiner of the holy books of other religions and also contains ethical concepts and principles that aim to produce correct attitudes for human actions, both in political, social, economic and especially actions. in trade. (Aziz, 2003). In the realm of trade, we see that there is a person required to always be friendly when interacting between buyers and sellers, as exemplified by the Prophet to always be honest in weighing goods, filling in selling prices and taking profits according to predetermined prices. Is it not here that it reflects our attitude or behavior towards others, which has been exemplified directly by the Prophet to form morals in accordance with direct orders from the Koran and as-Sunnah. So here, the Koran also contributes to determining the laws for those who cheat or harm others in trading. Fazlur Rahman stated that the basic spirit of the Koran is the moral spirit, with a monotheism foundation for the realization of social justice. The moral law is eternal, it is God's command. Man cannot make or destroy a moral law, he must surrender himself to it. This submission is called Islam and its implementation in life is called worship or devotion to Allah. (Jurnal Al-Aqidah: Journal of Aqidah Philosophy, Volume 12). Because of the Qur'an's emphasis on moral law, Allah in the Qur'an appears to many people primarily as the God of justice. (Rahman, 2010). The Qur'an is a teaching whose main purpose is to produce the right morals for human action. Right action, whether political, religious or social, is seen by the Qur'an as worship or devotion to Allah. Therefore, the Koran prioritizes all moral emphases and psychological factors that give rise to the correct frame of mind for his actions. The Qur'an warns people against arrogance and self-sufficiency, namely pure humanism on the one hand, and despair and loss of enthusiasm for life on the other. (Rahman, 2010). The hadith of the Prophet Muhammad is the second guide after the Koran which includes his words and behavior. Hadith is also seen as an appendix to the explanation of the Qur'an, especially in matters that are written in its main points. So it is clear that the Qur'an and the Sunnah of the Prophet are a way of life that is the basis for every Muslim, so it is clear that both are sources of Islamic ethics. The basis of Islamic ethics which is explained in the Qur'an is as follows: In the Qur'an Surah Al Ahzab verse 21 it is said that the Messenger of Allah has been a good role model for you (that is) for those who hope for (the mercy of) Allah and ( coming) the Day of Resurrection and he will mention Allah a lot." (Surah Al-Ahzab [33]: 21).

Ethics in Islam is the most important prophetic mission after the oneness of Allah SWT (attauhid). In this case the Prophet once said: I was sent to perfect good morals.

At the level of Islamic scientific treasures, ethics is usually referred to as practical philosophy. It occupies an important part in the discourse of classical Islamic thought. Practical philosophy itself talks about everything as it should be based on theoretical philosophy, namely the discussion of things as they really are. (Taufik, 2016).

Aisyah RA also explained about the personal character of the Prophet SAW. Narrated by Imam Muslim. From Aisha RA. said, Verily the character of the Messenger of Allah is the Qur'an. (HR. Muslim). The hadith of the Prophet, which includes his words and behavior, is the second source of morals after the Koran, all his words and behavior always receive guidance from Allah SWT (Nasrul, 2015).

Majid Fakhry emphasized in his book Ethics in Islam, ethics is explaining and taking inventory of the verses of the Qur'an which cover three main issues, namely: The nature of right and wrong; God's justice and power; and finally Freedom.

Legal Discovery

Law has a goal, namely to realize justice, legal certainty and expediency. However, among the objectives of the law in its implementation, there are conflicts, the side of justice, the side of certainty and the side of the usefulness of the law often becomes a dilemma for law enforcement. The legal certainty side is easier to apply even though it sometimes ignores justice and expediency, while legal principles do not recognize hierarchy so that no one principle is superior so that it can override other legal principles. The legal situation, which has three sides, requires progressive thinking from legal experts to be able to reconstruct the law into an open law with changes in the context of the existing society at that time. The progressive legal paradigm that places the law not as a final scheme, but places the law as something dynamic, constantly moving, changing and following the dynamics of human life becomes relevant in this discussion. Law is not seen as something that lives in a vacuum, but law is born from norms that live in society (ibisocietas ibi ius). Therefore, the law must continue to be explored through progressive efforts to find the true truth to achieve the objectives of the law. One of the efforts to explore the law is to seek to make legal discoveries. Legal discovery is usually interpreted as a process of concretizing general legal regulations on concrete events that occur in society. There are several schools that became the birth of the discovery of law, namely the flow of Legism and Freirechtslehre. The flow of legism is a school that grew up in the 19th century, because belief in rationalist natural laws was almost completely abandoned by people. This flow of legism emphasizes that the nature of the law is written law (law), all community problems are regulated in written law. In essence, it is an exaggerated view of the power that creates written law, so it is considered that power is the source of law. In its development, this flow of legism is increasingly being abandoned. Because more and more it is realized that the law has another weakness besides being static and rigid, namely it cannot cover the community's need for a legal issue. It is the abstract and general nature of the law that creates difficulties in its application in concreto by judges in court. It is impossible for a judge to be able to decide a case, if the judge only functions as a mere trumpet of the law, so the judge still has to make certain creations. As a result of the shortcomings encountered in the course of the Legislative school, then the Freie Rechtslehre or Freie Rechtsbewegung or Freie Rechtsschule school was born as an opponent of the Legislative school which has many shortcomings. The Freie Rechtslehre school is in contrast to the legislature. This school was born because it saw the shortcomings in the flow of legism, which turned out to be unable to meet needs and not be able to overcome new problems. The main characteristic of this school is that the law is not made by the legislature. The judge determines and creates the law (judge made law), because the decision is based on the judge's conviction. (Achmad Ali, 2005)

Jurisprudence is the primary source of law, while Law is secondary. The judge's decision is more dynamic and up to date because it always follows the state of development in society and is based on social utility (social dolmatigheid). The main purpose of this flow is to provide benefits to society. However, in subsequent developments, it was found that finding a solution which was originally the main goal of the Freie Rechtslehre school actually caused uncertainty in its next journey. The extreme views of Legism and Freie Rechtslehre clearly distinguish the law that comes from legislation and the law that comes from the judiciary. The view of Legism which upholds legal certainty, while the teachings of Freie Rechtslehre which upholds the benefit for the community. If you look closely, there are actually several provisions that form the basis for legal discovery in judicial practice in Indonesia. If you look at the Law on Judicial Power starting from Law Number 14 of 1970, Law Number 4 of 2004 and Law Number 48 of 2009, there is an article that emphasizes that judges are obliged to explore, follow, and understand legal values. and a sense of justice that lives in society. These articles are certainly related to the main task of judges, namely examining, judging and deciding cases. Legal Discovery Method Judges in making legal discoveries are guided by existing methods. Methods in legal discovery include interpretation method, legal construction method or reasoning (redeneeruweijizen). Legal interpretation occurs when there are provisions of the law that can directly determine the provisions of the law that can be directly determined in the concrete events encountered, while legal construction occurs when there are no legal provisions that can be directly applied to the legal problems encountered. , or in the case that the regulations do not exist, so there is a legal vacuum (recht vacuum) or a legal vacuum (wet vacuum). To fill this void in the law, the judge uses his logical reasoning to further develop a legal text. Interpretation has the meaning of giving an impression, opinion, theoretical view of something or commonly known as interpretation. According to Soeroso, the method of interpretation or interpretation is to seek and determine the meaning of the arguments contained in the law in accordance with what is desired and intended by the legislators.

Meanwhile, according to Siddiq Armia, the construction method means that the judge makes a legal understanding that contains similarities when there are no applicable provisions in the legislation.

Regarding the meaning of interpretation and construction, Ahmad Ali distinguishes it as follows: 1. In interpretation, it is an interpretation of the text of the Act;

2. In construction, judges use their logical reasoning to further develop a text of a law, in which judges no longer adhere to the sound of the text, but on condition that the judge does not ignore the law as a system.

Definition of Legal Discovery (Rechtsvinding) by Hakim

The activities of human life are very broad, countless in number and types, so it is impossible to cover them in a law completely and clearly. So that there is no complete and clear statutory regulation. Because the law is incomplete and unclear, it must be sought and found. Law is defined as a legal decision (court), which is the subject of the problem is the duty and obligation of the judge regarding the duties and obligations of the judge in finding out what becomes law, the judge can be considered as one of the factors forming the law. Because the law is incomplete, the judge must seek and find the law (recthsvinding).

The discovery of law according to Sudikno Mertokusumo, namely: is usually defined as the process of law formation by judges or legal officers who are given the task of implementing the law or applying legal regulations to a concrete event. (Sudikno, 2014)

The need to find a new law when the rules are not only unclear, but do not exist, it is necessary to establish a law to provide a solution whose results are formulated in a decision called a judge's decision, which is the application of law The existence of legal discovery is getting too much attention, because legal discovery is considered capable of providing a more dynamic decision by combining written rules and unwritten rules. Rechtsvinding Hakim is defined as the judge's ijtihad in giving decisions that have a legal purpose. According to Paul Scholten as quoted by Achmad Ali, the discovery of law is defined as something other than the application of rules to events, where sometimes it happens that the rules must be put forward by way of interpretation.

From the definition of legal discovery above, it can be concluded that what is meant by legal discovery is the process of law formation by judges, judges must see whether the law does not provide clear regulations, or there are no provisions governing it, if this happens then the judge can make legal discovery. It aims to create a concrete law and according to the needs of the community. It can also be concluded that what is meant by legal discovery is the process of law formation by judges, in which the judge does not only look at the textual or in the sense only from the law, but can also come from other legal sources. The Islamic legal system also recognizes the discovery of law (recthsvinding).

The Discovery of Islamic Law

In the context of Islamic law, the term legal discovery is more appropriate, because it is believed that the law was not made but invented. In order to find the law on various issues that do not exist or are not clearly legal, Muslim juries have developed a method of finding Islamic law that starts from the sources of Islamic law itself. In Islamic law there are three methods of finding the law, first, the literal interpretation method, namely the law found is not new laws but reinterprets what is in the text, because the sound of the text is considered not or lacks legal clarity. Second, causation (talili), which is looking for the basis for determining the law, both in terms of the reasons and objectives for the establishment of sharia law. This method includes two legal findings which include the qiyas method, namely establishing law based on the similarity of indications and the teleological method, namely establishing law because of legal purposes. The three synchronization methods, namely finding solutions to the resistance between two arguments of equal degree, for example between verses of the Qur'an and other verses of the Qur'an, between mutawatir hadiths and other mutawatir hadiths, and so on.

In contrast to ad-Dawalibi, he argues that there are three models (legal discoveries) of ijtihad carried out by the companions of the Prophet, but the terms are not defined, namely ijtihad bayani, ijtihad qiyasi and ijtihad istislahi. In the Islamic legal system, there is also a discovery of law called ijtihad. Ijtihad according to the terms of ushul scholars, which is devoting the ability to produce sharia law from the detailed syara arguments. The field of ijtihad includes two things, namely: (1) something for which there is no text at all, and (2) something for which there is an uncertain text. These two fields of ijtihad are very broad objects for conducting ijtihad. Because a mujtahid is researching in order to come to know the law by means of qiyas (analogy), or istishan (considering good), or istishab (considering related), or maintaining Urf (habits), or maslahah mursalah (public interest). In general, the law of ijtihad is obligatory. That is, a mujtahid is obliged to carry out ijtihad to explore and formulate sharia law in matters that syara itself does not stipulate clearly and definitely. As for the basis for the permissibility of doing ijtihad based on finding common ground in every decision, it is based on Surah Al-Hasyr verse 2 which means: "So take lessons, O people of understanding."

The word of God in the Qur'an mentioned above is the argument for the existence of ijtihad in establishing the law, especially if in the problem faced the legal provisions are not contained in the Qur'an and As-Sunnah. Ijthad can be done not only by fuqaha or ushuliyyin. A judge in court, if he finds a problem that requires deep thought, can perform ijtihad in deciding the case at hand. This is what in the judiciary is called legal discovery. (Hasanuddin, 2003)

Conclusion

1. In the Islamic legal system, there is a legal discovery known as ijtihad. Ijtihad according to the terms of ushul scholars, which is devoting the ability to produce sharia law from the detailed syara arguments. The field of ijtihad includes two things, namely: (1) something that has no text at all, and (2) something that has an uncertain text. These two fields of ijtihad are very broad objects for conducting ijtihad. Because a mujtahid is researching in order to come to know the law by means of qiyas (analogy), or istishan (considering good), or istishab (considering related), or maintaining Urf (habits), or maslahah mursalah (public interest). In general, the law of ijtihad is obligatory. That is, a mujtahid is obliged to carry out ijtihad to explore and formulate sharia law in matters that syara itself does not stipulate clearly and definitely.

2. Legal discovery efforts must refer to Islamic values that have been standardized from their original sources, namely the Koran and as-Sunnah. If ethics is defined as a collection of rules as expressed by Aristotle, then ethics in the method of legal discovery can be interpreted as an effort to find law that must comply with the set of rules that exist in Islamic law.

3. The discovery of law by judges, namely the process of law formation carried out by judges, in which the judge does not only look at the textual context or in the sense only from the law, but can also come from other legal sources Where the Islamic legal system also recognizes the discovery of law (recthsvinding). Where in the process of finding the law it refers to the theological principles of Islam Rahmatan Lilalamin; namely: First, Islam is not static, Islamic thought can develop by adjusting space and time. Second, the definition of Islam as Deen and Nikmah. Third, the variety of conceptualizations (the concept of rahmatan lil alamin) which states that Islam is a treatise for realizing a good life, Islam is a rational, easy, hanif, caring religion, as a religion of civilization and not a warrior religion (which is full of war). Fourth, the foundation of Islam which includes monotheism rahamutiyah (God Almighty and a Rahim who is full of love). Apostolic Rahmat (the Prophet was sent to create a better life), and the Holy Book of Grace (the Quran was also revealed to create a better life). Fifth, explain the function of Islam. The improvement of human life is carried out with the da'wah movement and the amar maruf nahi munkar movement. (RK)