Shofie Nurul Azizah 1172040100

Shania Felisa Aleana 1172040099

Silmi Sabila Maulidina 1172040102

FIQH OF WORSHIP VERSUS FIQH MUAMALAH

A. INTRODUCTION
In the last decade Muslims have seen debates on social media and in majlis
ta'lim / liqo / pengajian about debate the world or the hereafter out louds. The debate
does not end in that area, but comes to the debate of who is entitled to receive rewards
and sins and who has the right to occupy heaven and who can occupy hell. It is obvious
that Muslims occupy the lowest ladder in world civilization and relations, because
within the Muslim community itself, they harass one another, judge one another, berate
one another, and curse one another. Even though the area of debate is in the area of fiqh,
the truth is still relative in nature (nisbi).
Muslims cannot be separated from the teachings of the Shari'a, one of them is
the law of fiqh. Fiqh is urgent because it relates to methods of worship, methods, social
interactions, and many others. There is a frquent clash between religious believers and
internal religions starting from differences in the interpretation of the arguments they
understand.
Many scientists have researched and concluded from various journals and media
that radical behavior is causes by factor of economy. This was denied when in court or
when interviewed by journalists that they carried out these activities on the basis of
seeking ukhrowi happiness (hereafter).
The phenomenon of the emergence separation of the deeds world (fiqh
muamalah / economy) and the hereafter (fiqh of worship) was initiated when there was
widespread debate about any deeds that were considered worship and not worship or
world affairs and the affairs of the hereafter. The construct of thinking that the ummah
is divided into two choices, whether to do actions that result in happiness in the world
or actions that will result in happiness in the hereafter, and the end of the debate is that
the choice tends to get eternal happiness in the hereafter.
The ummah's understanding of fiqh of worship is a matter for the happiness of
the hereafter, while the understanding of muamalah / economy fiqh is for the happiness
of the world. This kind of understanding will have an impact on the radical behavior of
Muslims, that is tough behavior and assuming that separation is absolute. Whereas in
other arguments there are still many criteria for the worship process to find happiness
in the hereafter such as Intention. Intention will determine whether an action is good or
not good, right or wrong and many more propositions that make someone happy in the
world and the hereafter.
Fiqh muamalah in this paper is limited to economic studies, in order to focus
more on the breadth of the study muamalah. This limitation is only an example, because
the essence of muamalah is not the example but rather the construction of the
proposition.
The separation affairs of the world and the hereafter also has an impact on the
backwardness of world civilization. Technology, which is always changing and
developing all the time, cannot be matched by some Muslims, except as technology
connoisseurs. The emergence of new technology actually triggers inequality in society,
and its inability to conclude that it is not important because of world affairs,
unfortunately the powerlessness of us Muslims when we feel that we are left behind in
the field of technology has actually triggered the separation of world knowledge and
the hereafter, and the choice is to build hatred that triggers the emergence of the
movement. There are no longer any creative movements of the young Muslim
generation, gradually disappearing eroded by the logic of seeking happiness in the
hereafter by leaving world activities. The reality that is happening is precisely what
worries the younger generation of Islam, and they are sometimes willing to sacrifice
themselves to find happiness in the hereafter with suicide bombings using the logic of
their jihad. Data from the Wahid Institute in 2016 shows that 7.7% of Indonesians claim
to be willing to participate, and 0.4% have participated in activities that have the
potential to cause violence in the name of religion, while 72% disagree with radicals.
Imam Ghozali was one of the pioneers who sorting out seizure of the world and
the hereafter, the underlying reason is because the Muslim community at that time used
very high rationality (aqli), so that the use of religious propositions was neglected and
sometimes even deviated far from what the naqli argument required.
Even though there should be a balance (balance) between uses the naqli
argument and the aqli argument. However, nowadays people really need the role of
reason in understanding religious texts. not textually but contextually and contribute to
realizing and winning the competition for world civilization. Likewise, the emergence
of fiqh during the time of Imam Shafi was based on the rise of Sufism which negated
the syar'i process.
On the other hand, the diversity of interpretation is the space of reason to
interpret the message of Allah SWT. The ultimate truth belongs to Allah SWT. Because
the message of Allah SWT in the Quran is universal. There is a relationship between
verses and there is a relationship between verses and hadiths. The bond of worship is
always related to the law and nature. Sharia has more to do with orders, conditions and
harmony. Meanwhile, essence has more to do with goals, that is love for Allah SWT.
If these two conditions are fulfilled, then new worship is said to be perfect. And this
thing that knows only the individual and his God. Muslims must have an agenda to
make a logic of initial thinking that is able to unite the ummah tirelessly to look for
other weaknesses but how to build unity for us to love each other between Muslims,
amid differences.

B. Fiqh of Worship (Mahdlah)

According to the language of fiqh it means understanding. As for some scholars
(ulama) have different ta`rif regarding fiqh. In syara`, including; Abu Hanifah defined
fiqh as human knowledge of himself and everything related to humanity. Abu Abdilah
asSyafii expressed his opinion regarding fiqh, namely as a science, God's provisions
relating to all human actions that have legal effects based on God's orders. Imam Showi
explained that fiqh is to take the religion of Allah and be steadfast in carrying out all
orders and avoiding what is prohibited by Him.
More specifically, then fiqh is classified into two. First, fiqh of worship, that is all
actions related to Thaharoh, Prayers, Fasting, Zakat, Hajj, Qurban, Nadzar, Oaths and
all human actions related to their God. Second, fiqih muamalat, which all forms of
transactional activities such as; deposits, buying and selling, criminal, civil between
humans both individually and in institutions and even the state.
It becomes a necessity that in worship we must use knowledge or become a
requirement before we worship to seek knowledge first because the position of
knowledge is like a tree, and worship is the fruit of various types of tree fruit
(knowledge). It is obligatory for us who are the first to know al-Ma`bud, because how
will we carry out the service if we do not know from Asma, the Nature of His Essence,
what is possible and what is not possible with His essence so that we avoid the
erroneous inclusion of Him.
 : ‫يقول هٌلال تبارك وتعالى ماتق ر قال صلى هٌلال عليه وسل ب ال ي المتق ربون بمثل أداء ما‬
‫افترض ُت‬
‫علي ْهم واليزال العبد يتق رب ال ي بالنواف ل حت ى احب ه فاذا احبْبتهُ كن ُت سم ال مع به وبصره‬
‫ذى ينطق به وي ده ال ذى يبصربه ولسانه ال ا ها تى تى يمشى بها تى يبطش بها ورجله ا‬
‫يبطش بها ورجله‬
The qudsi hadith above suggests that the commands of Allah SWT are Fardlu
and Nawafil. Fardlu is an order that is mandatory and becomes the basis for forms of
servitude and service. While Nawafil is the advantage and victory that has a degree
(Rank).

Some examples of religious fiqh studies in the salaf ulama books include:
1. Thaharah
In the practice of worship or the beginning of the part that must be considered
is thaharah. As explained in the following hadith; because thaharah is the key to prayer
and is a valid condition of prayer:
‫ وتحليلها التسليم مفتاح الصالة الط‬,‫ وتحريمها التكبير‬,‫هور‬
Thaharah in language is clean from all impurities or najasah. Meanwhile,
according to syara` thaharah it has the meaning of being clean from all kinds of najis-
najasah, whether it is essential, disgraceful and immoral or legal; large hadats, small
hadats (pee) etc. Imam Nawawi As-shafiʻi defines thaharah as removing or purifying
oneself from big hadats and minor hadats as well as removing the forms of the two
hadats as in the word of Allah in chapter 2 verse 125 and chapter 74 verse 4.
In the matter of thaharah, the scholars agree on tools, the media that can be used
for purification are water and dust / stones. However, in today's life, tools for washing,
especially water, have developed and need serious attention. The problem of irrigation
technology has developed very rapidly and has become an opportunity for human life
in terms of benefits (economic value). This is in line with the understanding of ushul
scholars that Nash mostly uses shighot takhshis (special) which includes general legal
explanations.
The means to the perfection of wudlu become an action that has a reward value
because it will make it easier to complete thoharoh / wudl.
2. Shalat
Doʻa (hope for goodness) is the meaning of praying, meanwhile from lughot
(QS. 9: 103), in syarʻi prayer is a combination of special actions and utterances
beginning with the recitation of takbir and ending with greeting. As for one of the
objectives of the practice of prayer is to realize gratitude for the many pleasures that
Allah provides, besides that prayer also has the most fundamental benefit of being
diniyah which is mental / psychological shifting (QS. 70: 19-21) and also has benefits
in a way ijtimaiyah (social). Unlike other forms of worship, prayer has a clear timing
(QS. 4: 103). In determining the time of prayer, it explicitly describes dynamic
scientific mechanisms such as; the discovery of a directional device (compass),
determination of the time of isyraq and ghurubussyams which indicate opportunities
for more massive prayer studies from various scientific disciplines as well as economic
and industrial studies. The legal istinbath that we use is the ushul fiqih approach which
is a reference for the problems that occur today. Technological linkages for the perfect
implementation of worship is a necessity such as in thaharah study in the
implementation of prayer and it is also impossible to separate from the industrial world.

‫المشقة تجلب التيسير‬

The above rule (fiqh proposal) explains that the problem drought that is
sweeping the world today and human need for irrigation technology and the textile
industry is an impossible condition we provide for the realization of worship. Imam
Izzudin bin Abdussalam has an explanation in his theory that the study of fiqh in general
is aimed at finding ta`bir for the creation of benefit and how to reject evil.

‫ةنجالةثالثالدحاوالمهسالبلخدياللٌنإرماعنبفى صنعته االجرة‬,‫هيفو‬:‫عن عقبةبستحيةعناصو‬

The above hadith suggests that producing means is needed for people to carry
out worship is to have the value of worship (benefit). 8 The validity of prayer as one of
the pillars Islam has methods (syuruthu as-shalat) which cannot abandoned as valid as
other forms of worship. According to the language syarath is a guide, according to the
law; instructions with which attain the validity of prayer but it is not part of prayer.
Meanwhile, harmony according to language is a part that must exist, according to term;
part that must exist in every prayer because is part of prayer.
The obligatory condition of prayer (Syuruthu Wujuba as-sholati)
1) Islam. Prayer is only obligatory for Muslims men and women. In the opinion of
jumhur no obligatory prayers for non-Muslims related to legitimacy its
implementation.
 2) Adult (Puberty). Prayer is not obligatory for children based on one of the hadiths
narrated from Ali bin Abi Tholib and Umar bin Khathab by Imam Ahmad, Abu
Dawud and Alhakim.
3) Do not lose your mind (crazy).
The legal condition of prayer (Syuruthu Shihata as-sholati)
1) Intention
2) Know the prayer time. It is not valid to perform prayers outside
predetermined time
3) Holy from the hadiths of the book al-libas
4) Purity from dirt (unclean) QS.74: 4
5) Cover the genitals
6) Facing the Qibla
7) Using Arabic
8) Do not move outside the prayer movement
9) Orderly.
Prayer has an area of worship that cannot be separated from the required space. the first,
closing the genitals, in closing the genitals can not be separated with a "worldly" need
that is the cloth used for clothing a Muslim, secondly, the mosque is a tool used as places
of worship, etc., where the classification is entered into muamalah fiqh.

3. Haj
‫كوتْأَي َجحْالبساَّناليفْنذَأَو‬
ُ ‫قي َم ٍع َجفلُ ْكن َمنيتْأَيٍرماَضلُ ٰكىَلَعَواالاَج َر‬
Meaning:
"And announce (O Ibrahim) to all people about obligatory Hajj on them, they will surely
come to you under varying circumstances; on foot and on camels the thin one (that is, the
camel emaciated from travel and burdens work not because of a little flesh) arriving from
all the way far away. " - Surah Al-Hajj Verse 27.
The above verse indicates that the implementation of Hajj is aside because the
obligation that is mahdloh is also the presence of preparation, means needed to fulfill it
(Kitab al-Haj they attend things that are beneficial to them, such as: forgiveness for their
sins, the reward of doing manasik Hajj and their obedience, as well as the acquisition of
profits in their business and other interests, and agar they mention the name of Allah
when slaughtering animals (Nusuk), the sacrifices they make to approach themselves to
God, such as camels, cows and goats on certain days, i.e. the 10th Dzulhijjah and three
 days later, as an expression of gratitude to Allah for His favors. while they are ruled as
an encouragement only to eat from the slaughter and feed the poor very difficult the
economy of the slaughter. With the explanation above it is clear that worship mahdhah
can not be separated from affairs “Worldly”

C. Fiqih Muamalah (Ghoiru Mahdloh)

Fiqih muamalah comes from the word 'amala yu'amili mu'am means acting with each
other, doing each other, giving mutual charity. In terms of means the result of ijtihad of a person
or group of people regarding the law for various kinds of human transactions / activities carried
out accordingly with Islamic teachings. One of the studies in muamalah fiqh is Economy. In
general, the notion of economics is one of the social sciences which studies human activities
related to production,distribution and consumption of goods and services
In this latest development, fiqh muamalah introduces about the existence of social
capital. Social capital can be defined as a series of informal values and norms that are shared
by the para members of a community group that made it possible cooperation between them
(Francis Fukuyama, 2002: xii). Social capital relates to collective value in a social network
growth and development as the implication of reciprocal relationships that happens in it
The three main elements of social capital are:
1. Trust (trust),
Trust (trust) can encourage someone to work together with other people to bring
up activities or actions productive together. Trust is a product of norms social cooperation
which was very important which then emerged social capital.
2. Reciprocal (reciprocal),
The second important element of social capital is reciprocal (lead behind), can
be found in the form of giving, receiving and receiving each other mutual help which
can arise from social interactions (Soetomo,2006: 87).
3. Social interaction.
In muamalah fiqh, it is also in economy and social capital or social capital also
plays an important role in running it an institution this is a capital that has an influence
on the success of a business or organizational activity, without it social capital allows
cooperation between a group or social community in an institution / company will
become its own obstacle. The success of individuals, companies, organizations possible
because the basic principles of social capital are emphasized the importance of
maintaining good relations and good trust between fellow citizens. Because One of the
 strength and energysocial capital is the ability to bridge or connectRelations between
individuals and groups with different origin identities. Social capital becomes important,
because there are many aspects that must be considered in order to achieve company
goals or organization.
In Islamic teachings, worship ghoiru mahdloh and worship mahdloh both have
value (benefit) economically and non the economy. However, in this one form the
economy is alluded to in the Qur'an, the sunnah and the consensus of the scholars (Ijma)
is bai '(buying and selling). Experts who have deep concentration the field of economics
devotes a lot of energy and thought to explore the economic potential of business in the
form of muamalah worship (Ghoiru mahdloh) One of the things we believe is his
opinion ibn qadamah.
‫ البيع جائز بالكتاب والسنة واإلجماع‬:‫قال ابن قدامة‬
As for the Qur'an and hadith:
1) QS. Al-Baqarah 198
‫ْس َعلَ ْي ُك ْم ُجنَا ٌح ا َ ْن ت َ ْبتَغُ ْوا فَض اْال م ْن َّرب ُك ْم‬
َ ‫لَي‬
2) HR. Bukhori
‫ اسواق في الجاهلي ة فل ما كان االسالم‬,‫ وذو المجاز‬,‫ ومجن ة‬,‫ كانت عكاظ‬,‫وروى البخاري عن ابن وعب اس‬
‫ تأثيعنى في مواسم الحج‬.‫موا فيه‬,
The meaning of the hadith narrated by Imam Bukhori above shows that what is
mentioned in the fiqh of worship (mahdloh) that is, Hajj there is also amaliah which is
also synonymous with implementation fiqih muamalah (ghoiru mahdloh). In the
implementation of buying and selling too there are procedures (terms and conditions)
that must be carried out. This matter based on a hadith.
‫نهي النبي صلى ال ٌل عليه وسالم عن بيع الغرر‬
The interpretation of the above hadith is related to the prohibition of buying and selling
contains elements of deception (ghurur), one example is sell birds that are still flying in
the air, not really although the bird was tame or wild because it did not occur handover
at the time. Such as the prohibition of buying and selling contains elements of fraud,
religion also prohibits buying and selling contains elements of usury based on the hadith
of the prophet, as follows:
‫ ي فرو َي عن الن ارسول ٌلال ما‬:‫ ي عن قيل‬:‫ قيل‬.‫ اجتنبوا السبع الموبقات‬:‫فرو َي ي صلى ٌلال عليه وسالم أنه قال‬
‫ وقتل النفس التي ح رم ٌلال اال وأكل مال بالحقا‬,‫ والسحر‬,‫ الشرك باهلل‬:‫هي؟ قال‬
‫ وقذف المحصنات المؤمنات الغافالت‬,‫ والتول يوم الزحف‬,‫اليتيم‬
 An example of the study of fiqh muamalah (economy) among others is selling
white. Trading in the term fiqh is called al-bai 'which means sell, replace, and exchange
something for something else. The pronunciation of albai 'in Arabic is sometimes used
for meaning his opponent, namely the word asy-syira (buy). Thus, says al-bai 'means
to sell, but at the same time also means to buy.
The basic law of buying and selling in the Qur’an is mentioned in the letter al -
Baqarah verse 275 which means People who eat (take) usury can not stand except as it
stands people who enter the devil because of (stress) insane diseases their condition as
such, is due to them Say (indeed), Indeed, buying and selling is like usury, whereas
Allah has permitted the sale and purchase and forbade usury. Those who have reached
him the prohibition of his Lord, then continue to stop (from taking usury), then for him
what has been he took it first (before the ban came); and his affairs (up to) Allah. People
who return (take usury), then those are the dwellers of hell; they remain in it.

Based on that verse, it can be understood that Allah has justified buying and selling
of His servants properly and forbids trading practices that contain usury. In the
perspective of the compilers said to be usury if buying and selling contains densities,
with increasing poverty both individually and in community groups.

D. Fiqh of Worship and Fiqih Muamalah

The reality of the aqli argument and the naqli argument shows that in essence there
is no clear separation between the fiqh of worship and the fiqh of muamalah. In
that sense fiqh of worship has an impact on matters of the hereafter and fiqh of
muamalah has an impact on the life of the world. Because actually every human
action will have implications both in this world and in the hereafter.

In terms of thaharoh and prayer the means to achieve perfection require the
involvement of tools or technology. This shows that the fiqh muamalah is necessary
in the perfection and ease of implementation of fiqh muamalah. Facts that need to
be considered also in the implementation of the Hajj and Umrah pilgrimages. Both
of these are fiqh of worship but become a source of income for the country of Saudi
Arabia. It is recorded that no less than 2 million citizens of the world come to
 Makkah to perform this worship, and it is able to become the second largest country
income for Saudi.

Nearly two million pilgrims from various countries gather in the Holy City of
Makkah during the Hajj season. According to experts, the Hajj and Umrah
pilgrimages have a significant effect on economic growth and open up quite a large
number of jobs for Saudis. Saudi Arabian economists say that the estimated income
of Hajj and Umrah will reach more than 150 Billion US dollars by 2022. According
to a former member of the national committee of the Saudi Arabian Chamber of
Commerce and Industry, Makkah Saad bin Jameel al-quraishi, around five million
people will go to Umrah every year so that the possible income from Umrah is
around IDR 702 trillion in 2020. Likewise for Indonesia, the Hajj endowment fund
also contributes to various educational activities as well as accommodating
significant personnel for the implementation of Hajj and Umrah. Based on reports
from the Hajj Financial Management Agency (BPKH), Hajj funds throughout 2018
amounted to 113 trillion.

The results of the studies of scientists in addition to the economic influence, many
observers have concluded that the triggers for radical behavior and terrorism are
psychological factors: inability to control oneself, wanting to quickly reach
expectations without natural processes; despair as a result of being eliminated from
the environment; disappointed with government policies or disappointed with the
condition of the social environment in which they live. Scientists are trapped in
the existing reality without seeing the initial thought constructs that separate the
fiqh of worship and the fiqh of muamalah.

1. Tafseer of At-Tabari
The reality that occurs is concern to the younger generation of Muslims who are
even willing to sacrifice themselves to seek happiness in the hereafter by suicide
bombing using the logic of jihad. This is inversely proportional to the aim of
lowering QS religious law (maqasidu syarʻiyah). Al Maidah verse 62.
The understanding of the verse "wama kholaqtul jinna wall insa illa liya`budun"
(QS. Adzariyat 56) must be understood as a form of notification that every activity
will be considered as worship, if it is good it will be rewarded in the form of reward
 and it will have implications for heaven otherwise if bad it will be rewarded sin and
will implicate hell, in the another surah in more detail Allah SWT explains that all
the actions that humans do in the world will be counted and given retribution. On
the day of the resurrection, humans are gathered into two groups, to receive
retribution (yaumul hisab) based on their deeds while living and fulfilling the
mandate (khalifatullah fil ardh) in the world (Surah 99: 6 - 8).
2. Tafseer of Ibn Katsir
The understanding of the verse "wama kholaqtul jinna wall insa illa liya`budun"
(Surah adzariyat 56) states that Allah created creatures other than to perform
servitude and endure Him. He will give a more perfect reward than the deeds that
obedient servants have done to Him and punish those who violate His provisions
with painful rewards. Such are the provisions that have been made since ancient
times. Thus the provisions that Allah made above is not because Allah needs the
creature but, precisely for the sake of the need, Goodness (Mashlahah), for the
creature itself. Affirmed by QS. 99: 78 that nothing is apart from the supervision
of Allah, all the actions of man (bani Adam) which are visible or invisible.
The emergence of the use of the terms muamalah fiqh and fiqh of worship may
have many implications in society, including reluctance to carry out activities that
are not categorized as religious fiqh. whereas in fact the fiqh of worship must be
through muamalah fiqh and muamalah fiqih intersect with fiqh of worship.

E. Religious Emotions
Religious emotions will enter communities or groups that have certain
vulnerabilities. Vulnerable in the sense of having access to communication, media,
congregations, teachings etc. So that when the teaching is only to invite happiness
in the hereafter, actions that are grouped into worldly actions are automatically
abandoned, without looking at other arguments that have the meaning of negating
aspects of the world and the hereafter alone, for example the element of intention.
Intention is the main element in every practice. The role of intention in the context
of implementing muamalah fiqh is very important so that actions are grouped into
world deeds which have implications for the happiness of the hereafter. Likewise
in the fiqh of worship the role of intention is central to receiving a good deed with
Allah.
In the hadith narrated by Imam Nawawi rahimahullahu ta'ala, from Amir al-
mu'minin, Abu Hafsh 'Umar bin Al-Khattab radhiyallahu' anhu, he said that he
heard Rasulullah sallallahu 'alaihi wa sallam say
‫س ْوله‬ َ ‫سوله فهج َْرتُهُ إلى الله‬
ُ ‫ور‬ َ ‫َت هج َْرتُهُ إلى الله‬
ُ ‫ور‬ ْ ‫إنَّ َما األع َمال بالنيَّات وإنَّما ل ُكل امريءٍ ما ن ََوى فَ َم ْن كَان‬
‫جْرتُه ُ إلى ما هَا َج َر إليه‬
َ ‫َت هج َْرتُهُ لد ُ ْنيَا ي ُص ْيب ُها أو امرأةٍ يَ ْنك ُح َها فه‬
ْ ‫و َم ْن كَان‬
"Indeed, every practice depends on the intention. Everyone will get what he
intended. Whoever migrates because of Allah and His Messenger, then the
migration is for Allah and His Messenger. Whoever migrates because he looks for
the world or because of the woman he marries, then he moves to the one he is
aiming for."
It is more emphatically stated in another hadith that intention or azam (strong
desire) has more value than its deeds. As the hadith of Rasululullah SAW which
was narrated by Al-Baihaqi which reads:
‫نيةُ ال ُمؤْ من َخي ٌْر م ْن َع َمله‬
"The intention of a believer is more important than his deeds."
Based on the proposition above, it is very clear that in terms of human actions, it is
not dependent on the grouping of religious fiqh or on muamalah fiqh to be rewarded
or get rewards from heaven, but human actions can depend on the intention to be
rewarding, because with intention, one can get the implication of the afterlife
happiness in the form of heaven.
The understanding of the people about fiqh of worship for the deeds of the hereafter
and fiqh muamalah for world affairs becomes confused when seeing the
understanding of the verse "wama kholaqtul jinna wall insa illa liya`budun" (qs.
Adzariyat 56). This proposition must be understood as a form of notification that
every activity will be valued as worship, if good will be rewarded in the form of
pahala and will have implications for heaven (jannah), if bad will be rewarded
with sins and will have implications for hell (nar). So actually the separation of
actions in the world and the hereafter is simply not right in religion but all these
actions always have an impact in the world and the hereafter.
Thinking construction sorting out which actions in the world and which actions in
the hereafter will make the behavior of the people become compartmentalized and
eventually will lead to behavior that is more directed only to the afterlife and has
an impact on radical behavior. because only thinking that one action will definitely
have an impact on the goodness of the hereafter. The elements of intention and the
 impact of actions in the world are considered insignificant, when those actions are
categorized as fiqh muamalah, because of the mere distinction between acts of the
world and actions of the hereafter.
Obedience to religion by denying other actions as teachings calculated by Allah
will evolve into "radical behavior" which will eventually lead to the fertility of
religious emotions, whereas adherence to religion should bring out the love of
Allah and love of others which is the essence of Islam.
F. Conclusion
1. Every human action always has implications for the hereafter, there is no human action
that is only in this world and only in the hereafter. Every human act will certainly be
recorded as practice and result in sin or reward and its implications for heaven or hell.
So both the fiqh of worship and muamalah have implications in this world and the
hereafter,
2. The understanding of fiqh of worship and muammalah (economy) which is made in
black and white in its understanding can have an impact on radical behavior, and the
implication can eliminate love for God and fellow people.