CONSTRUCTION OF PROSPERITY IN FUTURE ISLAMIC LEGAL THINKING IN A PROGRESSIVE LEGAL PERSPECTIVE

Purpose: Benefits is one of the theories of Islamic law which is used as a method of istiṣlâḥi ijtihad in resolving contemporary problems. Ijtihad is carried out collectively (ijtihad jama'i) from various multi-scientific disciplines. The product of ijtihad is not something final because being tolerant and open is one of the principles and characteristics of ijtihad, not viewing the results of ijtihad as the most correct and ready to be corrected by a stronger opinion, so that progressive law also gets space to become an optic for one of the theories of Islamic law, namely benefit which is part of istiṣlâḥi ijtihad. Method: In Islamic law there are two theories law that is normativity and adaptability. Normativity Islamic law, the Koran and As-Sunnah became source final law, temporary adaptability accommodated in ijtihad as method. Adaptability theory this is very dynamic. Results and Conclusion: In Fatwa products found dynamics construction benefit thinking Islamic law is good manhaj nor product The law is both not rigid. Dynamics are also visible in collective ijtihad Muslim scholars against problems laws that are not indicated by two sources Islamic law, namely the Koran and As-Sunnah, the method used with use based reasoning on benefit after qiyas. Problem thinking Islamic law aside use theory benefit or istiṣlâḥ or maṣlaḥah Murlah also uses theory iṣtiḥsan and saddu al-ẓarî'ah. Implications of the Research: Three theory above construction benefit Islamic law became dynamic capable solve contemporary problems Because also designated


INTRODUCTION
Like other forms of human thought, religious thought in general and Islamic religious thought, especially legal thought, are not final (qaṭ'i) .Legal thinking is open ended and can continuously be questioned, debated, corrected and rebuilt as well as must not be resistant to new thoughts that emerge later.(Mudzar, 1998) If in the realm of purification there is development, especially in the area of dynamization, remembering that texts are limited, while legal problems that require solutions are unlimited (al-nuṣûṣ mutanâhiyah wa al-waqâ'i gairu mutanâhiyah) meaning, so that problems are not explicitly contained in the text can be resolved (Al-Syahrastani, 1967, p. 199) through ijtihad.
Ijtihad, as a large scientific project, has also been revived by fuqaha (Islamic legal experts), although some of them prefer the status quo.(Ahmad, 1987, p. 71) Jalaluddin As -Su yuti gave sharp criticism to those who perpetuate taqlid.Meanwhile, Ibn Taimiyah disagrees with the opinion that the door to ijtihad has been closed.nd,p. 211 Juz XX) Contemporary ijtihad does not only pay attention to the textual dimensions of the ansich as stated in the Koran and hadith, but most importantly it pays attention to the goals to be achieved by the text.Quoting Al-Buthi a little, he elaborates on the text and the purpose of the text: (MSR Al-Buthi, 1996, p. 12) Where benefit is found, there is God's law.Therefore, it is not appropriate for us to act rigidly towards the texts of the Koran and previous hadiths and fatwas, and it is also inappropriate for us to close ourselves off from current developments and current benefits or contemporary problems.
The statement above gives a signal about the importance of the goal of law, namely to achieve benefit or goodness in human life.These benefits are flexible and dynamic, that is, consideration of benefits evolves with the times.As a consequence, it could be that a problem is said to be beneficial at one time, but it may not necessarily be said that the problem is beneficial at another time.Therefore, ijtihad regarding taṭḅîq (implementation) of the law by considering the benefit aspect is carried out on an ongoing basis, both for problems that existed before the ijtihad and problems that do not yet exist but are suspected to occur.(Afif,nd,p. 13) So, the concept of benefit in the dynamics of Islamic law is a principle, and the principle of this benefit has been approved by Islamic legal experts.However, scholars have differences of opinion in determining the criteria (limits) of this benefit.Al-Ṭûfî, as written by Mustafa Zaid, (Al-Tufi, 1954, p. 112) raises this idea of benefit in his comments (tafsiran) on a hadith which means "It should not be troublesome/harmful and it should not be harmed." Most of the Islamic holy book texts are mujmal (global) which only regulate issues in broad outline.(Syahriar & Nafisah, 2020) The nature of such texts often gives rise to "sparks" of debate among the people.Moreover, the mujtahid's ability is not the same as other mujtahids in measuring the significance between the text of revelation and the benefit.
The majority of scholars in responding to such contradictions require that the beneficial aspects be subject to the authority of the text.Apart from the majority thought, it turns out there is also a counter thought as the antithesis.A Hanbali cleric named Najmuddin Al-Ṭûfî (W.657) for example.He is positioned as a symbol of resistance to the ulama who support the submission of the welfare under the text of revelation.For A l -Ṭûfî, benefit must take priority over the text of the holy book.A l -Ṭûfî di above has now received the attention of many groups, especially Islamic jurists.
The diversity of thought of these scholars indicates the plurality of legal thoughts and ideas.In order to avoid confusion in plural definitions, it is necessary to differentiate between "legal pluralism" and "legal pluralism"."Legal plurality" is the existence of a situation that includes several groups of individuals who live side by side with their own understanding and thinking about the law, so there are differences in the thoughts of each of these groups.(Tim Huma, 2005, p. 22) "Legal pluralism" refers to the mechanism for applying different laws to the same situation.(Huma Team, 2005, p. 85) According to Satjipto Rahardjo, law is not something that is fixed, but is always changing.To change a law, tools are needed to understand it using three orders; [1] transcendental order , [2] social order and [3] political order .These three orders are intertwined and complement each other.(Kusuma, 2009, p. 48) In Satjipto's legal thought, known as progressive law, progressive law relies on "law that is in the process of becoming" (law is a process, law in the making).
The existence of progressive law in the realm of legal thought is not something that exists without a cause.Progressive law is the grain of a process of searching for truth.(Satjipto, 2005, p.

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In progressive law, law prioritizes humans rather than statutory texts, which is a paradigm for understanding law as a humanitarian project.

RESEARCH METHODS
The research in this article can be categorized into normative legal research, namely; legal research that positions law as a norm.The norms in question are the principles or rules of laws and regulations, court decisions, agreements and doctrines (teachings).(Dewata & Ahmad, 2003, p. 34) The approach to this research uses an interconnection approach consisting of, 1) Parallelization, namely considering various theories originating from the Koran (religion), for example with theories originating from science due to the similarity of their connotations without equating the two.2) Comparison, ie compare concept / theory science with religious concepts / insights regarding the same symptoms.Furthermore This research is included in the category of literature review on Benefits in Islamic Legal Thought from a Progressive Legal Perspective.Therefore, data collection is based on library sources and then to analyze the collected data, deductive, inductive and comparative methods are used.

CONSTRUCTION OF THE BENEFITS OF ISLAMIC LAW IN THE PERSPECTIVE OF THE KORAN AND AL-HADITH
According to Thahir Ibnu Asyur, all Sharia teachings, especially Islam, were revealed to humans with the goal of benefit or goodness in this world and the hereafter.(Muhammad Thahir Ibn Asyur, 2001, p. 11) Therefore, it can be said that the entire argument for the existence of maslahah is contained in the Koran and Sunnah.
In general, in determining the law there are three factors that have been agreed upon by the ulama in determining benefits as a basis.(Dahlan, 1997(Dahlan, , p. 1147) ) First, the results of induction on verses or hadiths which show that there are benefits contained in every law.
Second, place, era and environment will influence human welfare itself.Humans will experience difficulties if Islamic law only covers laws that have problems.Third, the majority of ulama are also based on several actions of friends where they make policies based on benefits.In dealing with new problems, you can use the ijtihad qiyâḥi and ijtihad istiṣlâḥi methods.The first method of ijtihad is used when the new case is a development of the explanation in the Koran or Hadith.Meanwhile, the second method of ijtihad is used when the new case does not have an "equivalent" in the Qur'an and Hadith.Both aim at efforts to bring about benefit or goodness for humans.Apart from that, there is also the istiṣḥab method.This istishab method provides freedom to determine a law for a new problem, with the principle that something can be done, as long as there is no argument that prohibits it.(Djamil, 1995, pp. 149-150) Scholars often connect the ijtihad method they apply with the aim of enacting law in Islam (maqâ ṣ id al -syari'at).The logical consequence is that benefit is always a concern in various considerations that are used as a reference for determining Islamic law in the contemporary field.This causes in contemporary problems the search for 'illat or ḥikma h of the establishment of law in Islam is the main study.
In order to solve contemporary fiqh problems, Muslim scholars are currently trying to provide solutions to achieve benefits by considering maqâ ṣ id al-syari'at, both those with the status of ḍarûriyyat, ḥâ jiyyat, and taḥsîn iyyat.
Benefits can be used as a foundation for establishing laws, if they are in accordance with what has been determined by naṣ.Benefits like this are commonly referred to as al -maṣla ḥ a h al -mursala h.One of the conditions for accepting benefits as a basis for legal determination is that the benefits are in line with maqâ ṣ id al -shari'ah.
The theoretical framework and approach above seems very appropriate for Muslims living today, especially in facing advances in the fields of science and technology which are increasingly developing rapidly.The barometer of benefit, as is the main aim of enacting Islamic law, will be able to anticipate all problems that arise to the surface.

Justice-Based Benefits
Justice comes from the root word "just" which is absorbed from the Arabic word 'adl.
Literally, the word 'adl is the masdar form of the verb 'adala-ya'dilu-adlan-wa'udūlan - ).The main meanings are al-istiwā (straight position) and al-i'wijāj (crooked position).So this word contains opposite meanings, namely "straight" or "the same" and "crooked" or "different" from the first meaning, the word 'adl means "to determine the law correctly."So a person who is 'adl is someone who is on the straight path, and his attitude is always based on the same standard, not double standards."Equality" is the original meaning of the word 'adl, which means that the perpetrator does not take sides with one of the two or more disputing parties.(Sihabuddin et. Al, 2007) In A Theory of Justice, John Rawls developed a concept of justice which he said was influenced by the theory of utilitarianism.(Ujan, 2001, pp. 29 & 157) The theory of utilitarianism itself essentially requires (institutions) to maximize the sum of the total expectations of each person who deserves to obtain it.(Rawls, 1971, pp. 161-162) The theory of utilitarianism positions the "principle of benefit" as a rule that allows justice to exist and develop.(Rawls, 1971, pp. 29-30)

Benefits Based on Benefits
In general, there are three people's points of view regarding ethics, namely hedonistic, utilitarian, (Magnis & Suseno, 1997, pp. 178-179) and deontological.Hedonism refers to the human desire to produce as much pleasure as possible.Utilitarianism says that pleasure or happiness is not an individual thing but that true happiness encompasses as many people as possible.Meanwhile, deontologists hold the view that obligations are the source of ethical actions.So this school believes that the nature of ethical attitudes is not purely rational or could also be called fitri.In fact, the results of philosophers' thoughts regarding ethics are often based or grounded in these three major schools.(bagir, 2002, pp. 15-16) Utilitarianism focuses on the fruits of an action.This is different from deontologists Maṣlaḥah, which for al-Ṭûfî is the main aim of enacting law, is in accordance with Mill's ethical theory that something is considered good when it provides benefits (maṣlaḥah) that have an impact on the wider community.Benefits (utility) have a close relationship with happiness (happyness).Happiness also means comfort (pleasure) and freedom from feelings of pain (pain) and the absence of pleasure.
An Islamic legal thinker who focuses on contemporary problems named Ahmad Raysuni believes that in order to understand maṣlaḥah properly, you must look at it from various points of view: first, it would be better to look at the meaning of maṣlaḥah simply and globally as a first step.Second, seeing maṣlaḥah as a different thing, namely preventing mafsadat.Third, discover the diversity of forms and styles of benefits that humans need.Fourth, find that in terms of quantity and quality maṣlaḥah and mafsadat have different levels.Fifth, because of developments over time, benefits can change into something destructive or viceversa.Sixth, look at the maṣlaḥah It also needs to be in terms of generality and specificity.(Rasyuni & Barut, 2002, p. 38)

Benefits Based on Legal Certainty
According to al-Ghazali, all provisions of sharia law other than mahdah worship are related to people's lives, such as provisions regarding matters of marriage, civil or personal relationships, criminal or public law, agreements that arise from unlawful acts and so on.is reasonable ( ma'qûlah al ma'nâ ).The actions of the sharia law maker (Allah) are based on rationality.(Al-Ghazali, 1971, pp. 201-203) The point is that every legal provision outside of mahḍah worship is always known illat (causa) which is the basis for making the law.Influences

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This rule states that a law is based on the presence or absence of illat (causative).Thus, legal certainty lies in illat.An example that can be shown in the legal case is the permissibility of not fasting during Ramadhan, the illat because he is on a journey, travelling, or travel becomes illat (legal certainty) he may not fast and replace it on another day, and if there is no illat traveling (legal certainty) , then the law on the permissibility of not fasting does not apply and it is mandatory to fast during Ramadan.
Regarding the discovery of new laws in order to make changes or developments to existing laws in na ṣ, the basis is a fiqiyah rule which states: This means: there is no denying changes in the law due to changing times.(Al-Zarqa, 1983, p. 1009) Rigid laws are not the nature of Islamic law.Therefore, in several cases Islamic law can undergo changes, adapting to changes in the benefits of a particular era.However, this law also has limitations in its changes.According to Syamsul Anwar, Central Leader of the Muhammadiyah Tarjih Council, there are four conditions that must be met for a law to change, namely: • This change is for the benefit of the needs.
• The changed law does not concern legal points in the category of mahdah worship.
• The changed law is not qat'i.
• New changes to the law must also be based on sharia arguments as well.(Anwar, 2013, p. 118)

Anthropocentric Benefits
The nature of the maṣlaḥah concept Classical is theocentric.This means that the maṣlaḥah is still textual.Maṣlaḥah is always interpreted according to the intention of the law maker (maq ṣ ud al-Syar'i).As a result, the resulting maṣlaḥah is a concept that is less able to adapt to current developments.(Hallaq,nd, Based on this reality, the concept of maṣlaḥah must be updated to become anthropocentric, namely maṣlaḥah which is no longer based on the intention of the law maker ( maq ṣ ud al-syar'i) , but the intention of themukallaf ( maq ṣ ud al-mukallaf ), because in your case ' In fact , according to tradition, humans are the ones who understand themselves and the The mujtahids always put the maṣlaḥah in "God's will" (maq ṣ ud al-syar'i) where this is reflected in the text (naṣ) of the Koran and Al-Hadith, so that the product of the maṣlaḥah is a less realistic maṣlaḥah.Everything always comes back to "God's will", even though in reality it is humans who carry it out.
Placing maṣlaḥah on "God's will" (maq ṣ ud al-syar'i) which is reflected in the text (naṣ) means that it does not give freedom to humans to determine the best law for them.So, this kind of problem must be reviewed.Therefore, it is time for the epistemology of maṣlaḥah to be changed from theocentric to anthropocentric, namely maṣlaḥah which places human values such as equality between people, freedom, prioritizing justice, and democracy as the source of this benefit.
Maṣlaḥah ḥâ jiyyat is that its absence will not cause damage to life and living, this benefit only helps the maslahah daruriyyat.While maṣlaḥah taḥsîn iyyat is taking things that reason deems good and avoiding things that reason does not accept.(Al-Ghazali, 2000, pp. 139-140) Maṣlaḥah has an anthropocentric ideology, with the classification of ḍarûriyyah, ḥâ jiyyah, and tahsniyyah needing to be reconstructed.Maṣlaḥah ḍarûriyyah is maṣlaḥah which is placed on human values, such as freedom (freedom), equality (equality), justice (justice), purity ( fitrah ), honesty ( honesty ), goodness ( ihsan ), and loyalty ( loyalty ).These human values occupy a ḍarûriyyah (primary) place.These human values concern broader public and social benefits when compared to the concept of ḍarûriyyah classic, because it is not a protection for the public, but is protective for individuals.
The maṣlaḥah ḥâ jiyyah contains religious protection ( ḥif ż al-din) , protection of the soul ( ḥif ż al-nafs ), protection of offspring ( ḥif ż an-nasl ), protection of property (ḥif ż al-mal ), and protection of the mind ( ḥif ż al-aql ) which was originally in the classical position of maṣlaḥah ḍarûriyyah al-khamsah was demoted to ḥâ jiyyah al-khamsah , due to its nature of only protecting individuals, not having a public or broad impact.(Mawardi, 2010, p. 197)

Anthropocentric Benefit Scheme
The anthropocentric concept of benefit will not change the way we pray, the way we fast, the way we give zakat, and the way we make the Hajj because all mahḍah worship , meaning worship that has definite guidance in the text , cannot be contested by this new conception.We continue to worship as the Prophet did because this new conception considers mahḍah worship as a matter of tawatur fi'li which is our obligation to Allah and belief in the Prophet Muhammad and the message he brought.Thus, these anthropocentric benefits only cover Muamalah issues , or relations between humans and humans, such as politics and Islamic crime, which are the weak points of Islamic law in responding to the challenges of the times.(Al-Syahrastani, 1967, p. 200) According to Islamic law experts, this innovation regarding the anthropocentric benefit theory is a way out to end the tajdid situation that Islamic law has long experienced in responding to contemporary problems.With the existence of this new theory of benefit, namely anthropocentric benefit, researchers in the field of Islamic law will be freer and more flexible in carrying out ijtihad and answering contemporary problems.
Paying attention to this anthropocentric benefit, those who understand benefit are essentially humans.If normative law is no longer able to create justice, then progressive law takes the initiative of rule breaking , which according to Satjipto Raharjo there are three ways to do it: • Using spiritual intelligence to build legal integrity, if the old law harms the sense of justice • Setting a new standard, namely the search for a deeper meaning in carrying out the law and having a legal state.
• Law is not only based on logic, but on feelings, concern, involvement (compassion) for lower groups.(Sudek, n.d.)

Benefit in Progressive Law
According to Ibn 'Abd al-Salam, the meaning of lazzat (pleasure) and farah (happiness) as well as the means that lead to them are contained in the concept of maslahah.According to al-Syatibi, he said that the maqâ ṣ id sharia theory places the ultimate goal of law as maṣlaḥah or the good of humanity.12 Draft maṣlaḥah has also become a research subject for researchers in modern times.
Generally, modern learning about maṣlaḥah focuses on maṣlaḥah al-murlah and istiṣl â ḥ.M aṣlaḥah considered as the basis of istiṣl â ḥ which is one of the methods of ijtihad.For Schacht, istiṣl â ḥ the same as the principles of Roman law of utility publica which is characterized by juice honorarium.(Muhammad, 1996, p. 184) According to Sulaiman al-Ṭûfî maṣlaḥah is limited to two things, namely ' urf and syar'i.If ' urf views goodness or usefulness in the benefit as the cause.An example is a business that can bring profits to the perpetrator.Meanwhile, syar'i is everything that can be a wasilah or introduction to arriving at the intentions of Allah SWT, both in worship and mu'âmalah.(Khallaf, 1979, p. 141) From this explanation, maṣlaḥah is one of the methods of istinba ṭ (legal exploration) which can be used as a basis for thinking to provide a solution to new problems that have arisen recently.The main measure of maṣlaḥah or welfare for humans are 1) in accordance with the principles contained in the Koran and Hadith which in fact are the main sources of Islamic law; 2) the benefits can be accepted by reason and are certain; 3) the benefit extends to many people or the public, not individuals.(Nasruddin, 1997, pp. 122-123) According to the majority of scholars, there are five things that can be used asbenchmarks for al-maṣlaḥah al-ammah, namely; First, something whose goodness includes many people or the public.Second, the maslahah is in accordance with the sharia principles explained in al-kulliyyat al-khamsah.Third, these benefits must be real (ha qîqî) and not merely assumptions or estimates (wahmi).Fourth, in accordance with the Koran and Hadith which are the main texts for Muslims.Fifth, there is no sacrifice to carry it out.(SR Al-Buthi, 1986, p. 254) If progressive legal theory is used as a lens (perspective) to examine maṣlaḥah legal ideas, its suitability will appear.Satjipto Raharjo stated that progressive law is law that is liberating, has a happy nature and judges with conscience.The three things above can be compressed into: "the law is for humans, not humans for the law."(Satjipto, 2006, p. 18) Since its birth, the law has had no intention of frightening humans.As long as they act correctly, the law will not find fault with them.In an effort to bring benefits to humans, the law must be placed as a means (wasîlah) and not an end (g ayah).In the perspective of this problem, Satjipto Raharjo has become a reminder for legal scientists and practitioners who have become lulled by the pseudo-reality of law.Satjipto Raharjo tries to explain honestly and truthfully the legal reality.Through his travels, Sutjipto had to say that law does not only contain order, but also contains disorder.(Satjipto, 1991, p. 27)

Integrative Benefit Theory
In this article, a new legal theory "Integrative Benefit Theory " was initiated or discovered, namely the theory of integration of benefits in Islamic legal thought which is related to the unity between science and religion.both are not independent things and are not something that is at different levels.
In the context of gradation, knowledge which is usually relative can be absolute, and conversely religion which is usually absolute can be relative, depending on the position of the gradation level of both.At the intellectual world level, science has an absolute nature because its truth is one with God's truth, likewise at the sensory world level, religion is relative, because religion is understood to be limited to what can be reached by human reason, which is often called fiqh (Alwi Haidar & Yasin Arief, 2022).The unity between science and religion is in the world of intellect which is absolute truth.In this world, science and religion are existentially united, because both exist in and are part of God.
Science is not made by God, but knowledge is a part of God Himself.If science is made by God, it can be concluded that there was a time when God existed but science did not exist, but in fact God and science are identical-integrated.Knowledge is a small part of the whole part of God, as Al-'Alim is one or a small part of the ninety-nine names of God.The truth of God's knowledge is the truth that covers all of nature.Not a single drop of rain falls without His permission.God's knowledge covers the entire universe and it is human's duty to study it.

CONCLUSION
It can be concluded that the relationship between science and religion is centered on God (tawhid), everything comes from Him and will return to Him, inna lillahi wa inna ilaihi raji'un.
Nowadays, the development of science and religion (read: theology) tends to be partial there is more emphasis on the study of texts, making texts objects that are studied, researched and even memorized.(Kuswanjono, 2010, pp. 151-153) The positive impact is the development of religious sciences such as tajwid, qira'ati, hermeneutics of the holy book, and others.The negative impact is that apart from the lack of development of general sciences, in the West, differences in scientific views can actually give birth to new sciences.However, in the East, the emergence of various sects as a result of interpretation of texts often gives rise to socio-religious conflicts.So the legal theory of integration between benefit theory and progressive legal theory is able to ward off scientific dichotomies.
Construction of Prosperity in Future Islamic Legal Thinking in a Progressive Legal Perspective ___________________________________________________________________________ Rev. Gest.Soc.Ambient.| Miami | v.18.n.2 | p.1-16 | e06828 | 2024.6 3.2 OF ISLAMIC LAW BASED ON MAṢLAḤAH THEORY Ijtihad must be carried out, especially when facing various new problems that have occurred as a result of advances in science and technology.Without carrying out ijtihad, Muslims will have difficulty finding solutions to various contemporary problems.
Construction of Prosperity in Future Islamic Legal Thinking in a Progressive Legal Perspective ___________________________________________________________________________ Rev. Gest.Soc.Ambient.| Miami | v.18.n.2 | p.1-16 | e06828 | 2024.7 3.3 CONSTRUCTION OF THE BENEFITS OF ISLAMIC LAW BASED ON JUSTICE, BENEFITS AND SCIENCE AND TECHNOLOGY who do not consider the results of their actions and are only concerned with the value of the moral action.(Magnis& Suseno, 1997, p. 178)       Construction of Prosperity in Future Islamic Legal Thinking in a Progressive Legal Perspective ___________________________________________________________________________ Rev. Gest.Soc.Ambient.| Miami | v.18.n.2 | p.1-16 | e06828 | 2024.8 John Stuart Mill is one of the leaders of utilitarianism ethics.According to Mill, even though what is done is a pleasure, it is desired by the flow of utilitarianism It is not the personal happiness of those who do it, but happiness that has the widest impact on all parties.(Magnis& Suseno, 1997, p. 178)    Based on this theory, theoretically the concept of maṣlaḥah al-Ṭûfî get support.
Construction of Prosperity in Future Islamic Legal Thinking in a Progressive Legal Perspective ___________________________________________________________________________ Rev. Gest.Soc.Ambient.| Miami | v.18.n.2 | p.1-16 | e06828 | 2024.10 circumstances around them better, apart from that, because Allah's text was revealed in the past, and in different conditions.
God willing, God willing, God willing, God willing, God ‫ة‬ ‫هللا‬ ً ‫ْل‬ ‫ي‬ ‫ْد‬ ‫َب‬ ‫ت‬ ◌ As the sunnatullah (God's law that He has established) has been in effect for a long time, you will never find any changes to that sunnatullah.(QS Al-Fath: 23) (Department of Religion of the Republic of Indonesia, 2012, p. 513)

(
independent).Both develop independently and are not related to each other.However, with the current development of information technology, the development of science and Construction of Prosperity in Future Islamic Legal Thinking in a Progressive Legal Perspective ___________________________________________________________________________ Rev. Gest.Soc.Ambient.| Miami | v.18.n.2 | p.1-16 | e06828 | 2024.14 technology, especially in the West, has dominated science and has been able to build a paradigm that what can be called scientific is rational and empirical.Other sciences become subordinate and only get a scientific ' license' after being tested by Western scientific standards.The truth of feeling, intuition and revelation must be excluded from the scientific category (at least this is the attitude adopted by logical empiricism).This partiality, historically and geographically, can be explained by the fact that the expansion of the development of knowledge in Islam moved in both directions, namely to the West there was the peripatetic rationalism ideology brought by Ibn Rushd, and to the East there was Sufism brought by Al-Ghazali.The influence of peripateticism in the West grew rapidly after gaining momentum precisely during the Renaissance.However, it is unfortunate that this development leaves religion behind.Meanwhile, the influence of Al-Ghazali's Sufism in the East is also very strong because it is in accordance with the Eastern way of life, which places greater emphasis on aspects of spirituality.The development of the two has a different pattern, namely that in the West there is more emphasis on reading nature (context) and based on real evidence, thus allowing empirical sciences to develop, whereas in the East it is more about reading texts which allows the development of spiritual sciences./religion.This polarization of development certainly has various impacts.The development of empirical sciences (read: modernism) on the one hand has been able to reveal things that have long been the secrets of nature and has been able to create technology that can help overcome various problems in human life.But on the other hand, it produces various negative impacts, such as poverty, pollution, natural damage, moral decadence and so on.Meanwhile, in the East, Construction of Prosperity in Future Islamic Legal Thinking in a Progressive Legal Perspective ___________________________________________________________________________ Rev. Gest.Soc.Ambient.| Miami | v.18.n.2 | p.1-16 | e06828 | 2024.11