Adoption and Adaptation of the Past and Present Leadership Style of Prophet Muhammad SAW in Islamic Economics Through the World Economic System

Abstract

The world economic system has undergone various shifts and implementations in different parts of the world.There are types of economic systems that are free of rules and regulations and do not differentiate between individual and national goals, the nationalistic approach only seeks to maximize collective national interests by seizing people's rights for the sake of the state. individualistic allows the owners of capital to fight for their rights and pursue their personal interests. Islamic economic system appears to characterize the various economic systems. The purpose of this study To examine how the adoption and adaptation of the past and present leadership styles of the Prophet Muhammad in the Islamic economy through the world economic system. This research uses a qualitative analytic descriptive approach. The data collection was done by using the documentation study technique. Data analysis using qualitative analysis approaches and techniques. The results of this study conclude as follows: 1. The development and maintenance of an elusive 'dominant ideology' that is ultimately colored by continuous political conflict and is damaged by the global economy so that the global demand for labor is not fulfilled. The Muslim workforce will most likely prove attractive to capitalists, because Muslims are disciplined, reliable and totality so that the future of the capitalist economy is colored by an Islamic economy which is adopted and adapted from the guidance of the Prophet Muhammad. 2. Mainstream aggregation Neoclassical economics is unable to sincerely define, explain and apply ethical endogeneity derived from moral law in a sustainable manner, therefore a causal relationship between moral law, ethics, and the world system is only possible in the methodology of the Islamic worldview that has been implemented by the Prophet Muhammad SAW. 3. The change that modernity has been in line with social conflicts around Islam, namely, the rise of Islamic actors in the global economic system, and the decline of the bureaucracy which has experienced a shift in domination and social significance for modernity and nationalism towards Islamic reform as expressed in the Medina charter for example. 4. The nationalist economic system is a system that fails with their collective efforts to grapple with a new identity in the political and economic system such as the call for ethnopolitical solidarity, revealed two general themes of its depravity, namely the driving force of claims for equality and human dignity and the spread of the struggle to control dispossession and distribution of political and economic resources by the state. 5. The belief that Islamic economics does have the potential to make valuable contributions to economics as a normative science. Its implementation needs to broaden the conceptualization of an interest-free economy by going beyond the phases of apologetic practice and developing its own character.