Al-Amwal According to the Qur’an: Using the Maudhu’i Method

This study aims at describing the concept of al-amwal in the Qur'an which is referred to as treasure. This research focuses more on the concept of property and property ownership in the Qur'an, property as slander (trials), worldly treasures (al-hayah al-dunya), property as a means of doing good. Descriptive research method with qualitative approach is employed in this study. This present study, is a library study using maudhu’i method. Maudhu’i method is a method seeks to find the answer in the Qur'an by collecting ayahs of the Qur'an that have similar purpose, which together discuss a particular topic / title and publish those ayah in accordance with the time of thier descent in accordance with the causes of their descent, then pay attention to the ayahs with explanation, description and relationship with other ayahs. The results show that wealth (wealth) is a primary need for man to support his life in this world. The Qur'an reminds that property must be obtained through lawful manners as stipulated by the shariah law. In fact the Qur'an and the Sunnah clearly explain that property should not be transferred from one person to another through unjustified ways. In stead, it should be transferred based on the sharia, such as through trades or other lawful transactions. The use of property in Islamic teachings must always be in devotion to God and used in the framework of taqqarub (to get closer) to Allah.


INTRODUCTION
Al-amwal is one of the life supports needed by man to carry out his activities in the world. Wealth is a core necessity that cannot be separated from someone's life. This level of need is complementary and to complement the level of benefit (Ajuna,2019).People can be motivated to seek wealth in order to maintain their existence and add material and non-material enjoyment. However, this motivation is limited by three conditions, namely wealth that is collected in lawful manners, used for things that are lawful and property must be issued by the right of God and society. Therefore, the property that has been owned by each individuals in addition to being acquired and used must also be maintained. Keeping the treasure is related to taking care of the soul, because the treasure will keep the soul away from disaster and strive for the perfection of the honor of the soul (Apriyanto, 2017).
Within the Qurán, Chapter number 10 ayahs number 55, Allah reminds us that everything in the heaven and the earth belongs to Allah. Surely Allah's promise is true, but most of people do not know. This ayah reminds us that everything belongs to Allah. Allah is the Lord of all that is in the earth, the sea, and the air. some of these wealth were bestowed upon human being as the caliph on earth, and managed as He desired (A'raaf: 128). Thus, it can be said that property ownership for human is only considered as beneficiaries/temporary owners which is given the authority to take full advantage (SulaemanJaluli, 2018).
All things that God has given in this earth are basic materials that require processing, and those should be achieved through hardwork. Therefore, wealth must be sought after, man should exert efforts and endeavors to achieve them. In the Qur'an itself, the available time is filled with worship activities and seeking sustenance as a gift from Allah swt. This is stated in Q.S al-Jumu'ah ayah9 -10:  [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew.And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed" Based on the ayah above people are commanded by Allah to seek wealth after praying. Wealth is sought in the right way, meaning in a lawful manner. Treasure serves as means to get closer to God. With the existence of wealth, man is expected to have a charitable attitude that strengthens his human nature.
On the other hand, people are faced with the question of how and where to obtain the property. This issue is an unbroken cycle that is strongly influenced by one's educational background, skills, ancestry, and environmental conditions. There are people who have to work hard to obtain the necessary assets, although sometimes the results obtained are not worth the energy spent. The Qur'an is as a holy scripture that contains a variety of small issues to major problems. Assessment of the content of the Qur'an can be done with various forms of interpretation in accordance with its assessment capabilities and goals to be achieved. One of the issues that is similarly important is about al-mal (wealth). This issue is very salient for human life, both in the world and in the hereafter. Therefore, the Qur'an in various ayahs and Tala'a chapters outlines this issue of wealth in various forms. Most of the ayahs containing Lafazalmal speak in the context of the law, not only in the form of prohibitions but also in the form of commandments in obtaining and in using the property.
Based on the background above, the main problem that will be examined is the concept of wealth according to the Qur'an using the maudhu'i method. The main issues are classified again into sub-issues as follows: 1. What is the essence of wealth according to the Qur'an? And; 2. What is the urgency of wealth according to the information of the Qur'an?

METHODOLOGY
The method used in this study is descriptive research method with qualitative approach. It, is a library study using maudhu'i method. Maudhu'i method is a method that seeks to find the answer of the Qur'an by collecting ayahs of the Qur'an that have one purpose, which together, those ayahs discuss a particular topic / title and publish it in accordance with the time of their descent in accordance with the causes of those descent, then pay attention to the ayahs' explanation, description and relationship with other ayahs.

Result
After an investigation of the Qur'an it was found that the words "treasure" (al-mal or wealth) was used 87 times. Wealth or plural maalamwal, etymologically has several meanings, namely skewed, inclined, and oblique. Because man is inclined and tends to have wealth (Ghazaly, 2010).
Each ayah scattered in some of the surahs referred to above can be seen as follows: 1. An-Nisa' : 27 "And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient."

Saba' : 37
The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful." 9. As-Saff : 11

[It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives. That is best for you, if you should know."
10. An-Nur: 33

To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil."
12. Al-Hadid: 7 The repentance accepted by Allah is only for those who do wrong in ignorance [or carelessness] and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise." "And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient." "And know that your properties and your children are but a trial and that Allah has with Him a great reward."

Ali Imran : 186
"You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah -indeed, that is of the matters [worthy] of determination." 17. Al-Baqarah : 188

Translation: "Beautified for people is the love of that which they desire -of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return."
23. Al-Kahf : 7

The Essence of Treasure in the Qur'an
Based on the distribution of the above ayahs, it can be stated that the Qur'an uses several forms of words when discussing the issue of "wealth". Wealth or maal has plural form of amwal. Etymologically, Lafazal-mal is an Arabic expression translated with "wealth" in English. In the Encyclopedia of Islamic Law it is mentioned that almal comes from the ma-la which means to lean or turn from the middle to one side(Abdul Azis Dahlan ., et al., 1997).

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Tala'a While the treasure itself in the Great Dictionary of The Indonesian language is defined by "goods (money and so on) that become wealth; people's belongings; tangible and intangible wealth of value and which the company legally owns." In al-Munjid's dictionary it is explained that al-mal plural form is wealth which means everything that is owned, while the Bedouins interpret it as favors and riches such as camels and goats". Muhammad Isma'il Ibrahim details al-mal to the elements namely: mata ', arudh al-tijarah, al-'qar, al-nuqud and al-hayawan. Ibn Imarah in Qamush alMushthalahat al-Iqtishadiyah fi al-Hadharah alIslamiyyah explains the meaning of al-mal as a term used to express everything that is wanted to be loved and owned, both in large numbers and in small numbers. Today it is identified as goods (material), gold or silver and everything that follows the size of both. He further elaborates on the forms of al-mal which include fields that produce (fertile), everything that comes out of the earth both trees and livestock, all kinds of livestock that work on agriculture, everything that is sold and bought, everything that can be owned."Some people identify wealth with gold and silver, others identify with walking like camels, others identify wealth with money, most people identify with everything they want to have. In today's society it is identified with al-zhi'ah" (Rahman, 2007).
Among many ayahs of the Qur'an that discuss al-mal, it is mentioned that one of the examples of this al-mal is al-tha'am (food) as found in sura al-Baqarah: 177. Ibn Katsir interpreted the ayah as: "feeding with the food he loved". The interpretation of the Lafazal-mal conducted by Ibn Katsir is based on the hadith of the Prophet (SAW). Nevertheless, it is generally understood that one form of treasure is food. Therefore, although in some contexts of the ayahs that use the Lafazal-mal is interpreted as treasure, but can also be used in narrower meaning of al-tha'am (food).
Land is one type of property owned by man. Therefore, the Qur'an uses the word al-mal for a common meaning covering all kinds of treasures including al-ardh (land). Al-ardh as one of the meanings of Lafazal-mal used by the Qur'an is found in surah al-Baqarah: 188. Then wealth can mean money (dinars) as money is one of the types of wealth. Lafazal-mal is also used in a certain context and supported by a chronological interpretation of the descent of the ayahs (asbab al-nuzul) that has the meaning of money (one form of currency type such as dinars and so on). This usage by al-Qurthubi is based on the Hadith of the Prophet who preached about the case that led to the revelation of sura al-Baqarah: 262.
The revelation of this ayah is related to concerns the actions of Usman ibn 'Affan who handed over a thousand dinars to the troops at the time of the prophet's emigration. The use of al-mal to money is a more specific meaning of detail (explanation) of one form of property (almal). In other words, its understanding cannot be separated from the context in which the ayah was handed down.

The Existence of Treasures in the Qur'an
When further observed there is a similarity of the word (synonym) al-mal such as: Lafaz. Qintharah mentioned in the Qur'an as many as 4 times, 2 times repeated in one ayah and 3 times repeated in one surah, namely the surah Ali 'Imran ayah number 14 by two times and once in ayah number 75, once also in surah An-Nisa' ayahnumber 20.
The Qur'an is linguistic miracle, uses words that can be considered as an equivalent of a word, but following an in-depth study, it would reveal that each word or the Lafaz in the Qur'an is different. As for Lafaz al-Qanathir, it is the plural of al-Qintharah which also means wealth. But these two Lafaz have different aspects in their use. Lafazal-mal means treasure, but the amount is unknown. And Lafaz al-Qintharah means a great lot of wealth. In other words, Vol. 1, No. 1: June 2021 Sahabi, A., & Baide, K. Al-Amwal According to the Qur'an:_ 10 Tala'a in describing large amounts of wealth, the Qur'an does not use the word al-mal but uses the word al-Qintharah.
In the book of al-Tibyan fi Gharib Al-Qur'an, it is explained that the interpreters differed in interpreting the meaning of al-Qintharah. Differences of understanding arise about how much wealth contained in the Lafaz referred to. Some of them think that the wealth of al-Qintharah is about 1000 mitsqal. Whereas if the treasure does not reach the value of 1000 mitsqal then it is not called al-qintharah but rather called al-mal. However, there are also scholars who argue the amount exceeds the number as contained in Lafazal-mal, without explaining concrete figures.
Lafaz tsamarun which means wealth is only found twice in the Qur'an, namely surah al-Kahfi: ayah number 34 and 42. While others mean: fruit, many fruit and so on. When combined to all the other forms, it is amounted to 24 times. As for sura al-Kahfi: 34, Lafaz tsamarun, is taken from the word atsmara which means fruitful. It is so-called tsamarun and not the other Lafaz because the wealth is the result of the development of a business. In this case, it can be understood that Lafaz tsamarun is specifically used for wealth obtained from business results, not from others.
Another Lafaz that can be said to be synonymous of al-mal is Lafaz kanzun. This Lafaz is found 9 times in the Qur'an in various forms. One of them is in Hud: 12. In addition to Lafaz Kanzun there is also Lafaz khaza'in, this Lafaz is a plural of khazinah. They appear totally nine times in the Qur'an, all in its plural/jama' form and never in its singular form/mufrad. The difference between Lafaz khaza'in and al-mal is that al-mal means wealth in the general sense, while khaza'in means treasures being stored, and can also be interpreted as treasures. Among many ayahs that contain this word is in Hud: 31.
The Qur'an also uses Lafaz 'ardhun to describe something that contains the meaning of wealth. The use of this Lafaz to refer to property is found in sura al-Anfal: 67. As for Lafaz al-Khayr, it is one of the Lafaz meaning wealth. Wealth in one sense can lead to positive things so that it can also be said with al-khayr. However, it is not uncommon for wealth to lead to negative things. The use of Lafaz al-khayr for the purpose of wealth is one of the uniqueness of the Qur'an which is rich in language and literature, so that it is more harmonious and more profound in delivering its messages. Lafaz al-khayr which means al-mal or property is found in the sura Al-`Adiyat: 19.
Lafaz al-Turats also has the meaning of wealth, but it is more devoted to the wealth derived from the inheritance of the ancients. In other words, the Qur'an can be said to have rich vocabularies, so that it is able to put a certain Lafaz in accordance with the context being held. Lafaz turats is found only in sura al-Fajr's: 19.

The Urgency of Wealth According to the Qur'an
In terms of urgency, the Qur'an discusses wealth as an important rule for human civilization in order to live to his nature as human being and to be able to carry out his duties as the calip, then it can be inferred that purposes of God to create "wealth/treasure" for mankind are as follow: 1. Wealthas trial(fitnah) for human kind (Q.S al-Baqarah: 155) The ayah above explains that wealth is a kind of trial for mankind. God gives His reward in the form of wealth, not only as a gift but also as a test, to know whether His servant is the grateful or the ungrateful one/kufur (Mardani, 2013

Tala'a
The meaning of bala' in this context is trials; tests and things that are disliked by man, either fear, worry, hunger or lack of property. They are part of the tests God gives to every human being so that they may become more convinced that God has power over them (Djamil, 2013).
As for other ayah,wich explains that Allah really made wealth as a test: "Your wealth and your children are but a trial, and Allah has with Him a great reward."  In another ayah it is emphasized that the trials of children and wealth are reaffirmed in God word: "And know that your properties and your children are but a trial and that Allah has with Him a great reward."(Q.S al-Anfal: 28) The ayah above explains that the fitnah/test of wealth is often not felt by the owners, so the repetition of the same ayah is a warning to those who are awarded wealth by God Almighty.
In another ayah it is mentioned: "You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah -indeed, that is of the matters [worthy] of determination." (Q.S Ali 'Imran: 186) In Tafseer Jalalain it has been explained that you will surely be tested because of the succession of some nuns eliminated the sign of rafa's, as well as the plural dhamir 'wau' because of the existence of two wawu sakin, while it means that you will be tested (about your wealth) with burdens and obligations that you must fulfill (Jalalain, 1996).
Asbabun Nuzul of this ayah as Ibn Abi Hatim and Ibn Mundzir narrated from Ibn Abbas with a good sanad that this ayah was revealed due to what happened between Abu Bakr and Fanhash; because Fanhsah's words, "Surely Allah is poor and we are rich". So clearly the ayah above shows us that wealth is one of the tests for a servant.  Tafsir Jalalain mentions that asbabun nuzul/occassions or reasons of revelation for this ayah is as described by Ibn Abi Hatim and Sa'id Ibn Jubair, he said "Umru al-Qais ibn 'Abis and 'Abdan ibn Ashwa' al-Hadrami were involved in one of the disputes concerning their land, until 'Umru al-Qais wanted to say his oath in that regard, then the Q.S al-Baqarah ayah 188 was revealed.
This ayah specifically mentions the prohibittion of consuming the property of fellow Muslims in a way that is not justified by Islamic law. Surely, every human being who has shahadat; his blood, wealth and honor is forbidden to be violated. In other ayah it is also affirmed: The prohibition of seizing others property in the ayah above is still common, so there are some other ayahs that are claimed on the other side, such as seizing the property of orphans in a false way:"And do not consume one another's property in vain, and do not bring it to the judge, lest you consume some of the property of others by sin, while you know." (Q.S An-Nisa': 29) From the ayah above it is specifically explained that snatching the property of orphans is strongly prohibited as the owner of the property is consider as the weak people. Ibn Kathir brought a narration that can be traced to 'Ali ibn Abu Thalhah from Ibn Abbas he said: There was a man who had a property that was not clearly who the owner was, so he denied the property and complained to the judge, and he knew that it would be a sin for him if he ate the property unlawfully.
The statements of all the ayahs above can be concluded that it is banned to eat the property of fellow Muslims in a false ways, such as stealing, robbing, taking without permission, bribing and so on. Imam Ibn Katsir narrted the words of Imam Bukhari in interpreting this ayah. He said that the ayah was revealed in regard to the matter of living. While Tafseer Jalalain mentioned the history of Abu Dawood and Tirmidhi which was declared valid by Ibn Hibban, Hakim and others, from Abu Ayyub al-Anshan, "this ayah was revealed to us from the Ansar, that when The wealth given by God is a trust and will be a heavy burden for life after the world if it is not managed according to the intention of God to purify it. The more wealth, the harder it is to account for in the future and the longer the journey to success in the afterlife (Muhibbuddin, 2020).

CONCLUSIONS
Based on the discussion on property, it can be concluded that wealth is a provision given by God to mankind to support the happiness of human life. The essense of human property is joint property as a whole, all human beings have the same opportunity to seek wealth. However, wealth is an absolute property of God, mankind acts only as a manager and is given a mandate in maintaining or accounting for the property that God has given to us. Because in every property of a person, there is a portion meant for others.Thus, every Muslim who has a lot of wealth is obliged to pay his zakat to those who are entitled to receive it.
The Qur'an encourages the continuous distribution and redistribution of wealth among the people, for those who acquire and make use of wealth in the right way. The Qur'an commands mankind to manage wealth with good management and clearly accompanied by honest and sincere nature.This is to anticipate and prevent the emergence of negative impacts. Wealth is also a test for mankind if they are captivated by wealth that is only a trust to be managed by them, in the sense of not always being grateful for their possessions. By preserving wealth, man will be saved in this world or in the hereafter.
The Qur'an has been clearly explained in its various ayahs. According to the Qur'an, wealth for man is a tool to realize all his ideals in his life. Wealth becomes a tool to obtain all the needs of human life. In addition, wealth is also related to the wisdom of giving wealth to people, sometimes wealth becomes a favor, but also a test, the meaning of wealth (al-mal) in the Qur'an is everything that has useful value for human beings, either material or non-materials.