Improving Literacy of Forbidden Selling and Buying in Contemporary Transactions Through Service-Learning Method

Sharia economic literacy has not touched much on illicit buying and selling in contemporary financial transactions. Based on a preliminary survey and the request of community leaders, a community service activity that carries out literacy on the subject needs to be conducted. The method used is service learning, which provides an active learning model that is not only face-to-face lectures but also provides a sense of responsibility for presentations as part of society. This activity involved 71 participants, of which 51 out of 71 were willing to fill out the questionnaire. The result shows that this community service activity has helped participants understand prohibited buying and selling in contemporary transactions. The presentation on Sharia provisions in buying and selling improved the awareness and knowledge of illicit transactions. Referring to the activity evaluation, this community service is beneficial, reflected by enhancing participants' comprehension and increased literacy levels before and after the program


Introduction
Studying Sharia science or religious knowledge is mandatory for every Muslim since Islam is a religion that is built on knowledge and propositions originating from the Koran and As-Sunnah.A Muslim is not justified in being ignorant or not understanding the ins and outs of his religion1 .Based on the philosophy of life of a Muslim, that is, my prayer, my worship, my life, and my death are for Allah, the Lord of all the worlds, so that any effort cannot be separated from the goal of achieving the pleasure of Allah.That is the philosophy of a Muslim businessman who has faith and piety, does business, buys, and sells.Activities should be aimed at seeking the pleasure of Allah2 .
Buying and selling is transferring rights from the seller to the buyer without any time limit, and there is a willingness between the two parties to make a sale and purchase transaction.The basis of the law of buying and selling in Islam is the word of Allah, the hadith, as described above.The most important thing for sellers and buyers is the achievement of mutual benefit.Of course, this benefit is what has been regulated by Islamic law3 .Buying and selling a business is basically to seek profit and profit.However, to seek it is not the final goal.The profit or profit earned should be used to get closer to Allah SWT.In his business, a Muslim must know the purpose of life stated in the Qur'an: serving himself to Allah (ta'abbud).Allah says: However, Allah has permitted trade and has forbidden interest (Al Baqarah: 275).
Allah forbids usury in the Koran chapter Al-Baqarah verse 275 and, in the same verse, provides a solution by justifying buying and selling.Riba and buying and selling both get additional profit margins from the principal capital.The difference is that there is an underlying asset that causes the transaction to occur.Riba transactions are unprofitable, and Allah forbids usury in various forms, regardless of how much it differs 4 .As a servant, every Muslim business person must know the benefits and wisdom of buying and selling, among others, parties in a pleased contract.The seller is pleased to release his merchandise and receives money at the agreed price, and the buyer is pleased to receive the goods he bought.Sellers and buyers are generous when bargaining, so Allah blesses them 5 .Prophet Mohamed Shallallahu' alaihi wa sallam said that Allah has mercy on generous people when selling, buying, and collecting debts."(Narrated by Bukhari and Tirmidhi).
Sharia economic literacy in mosques has not touched much on the practice of forbidden buying and selling in contemporary financial transactions.For this reason, a community service activity that carries out literacy needs to be conducted to convey literacy so that people, both as sellers or consumers or business people, avoid consuming other people's assets in a vanity way as Allah has prohibited as follows: O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent.And do not kill yourselves [or one another].Indeed, Allah is to you ever Merciful (An-Nisa: 29).This community service was held on Sunday, June 18, 2023, with the target participants, i.e., the community from Taman Buah Kutabumi 1, Kutabumi Village, Pasar Kemis District, Tangerang Regency, Banten.The method used is service learning, which provides an active learning model, not only face-to-face lectures but also a sense of responsibility for the presentations as part of society.The community is supported by activities that help solve social problems so they can contribute directly to understanding the application of knowledge in the field6 .On this basis, community service was conducted to answer current problems, including prohibited aspects of buying and selling.
The stages of community service carried out are (1) the Preliminary stage, i.e., applying for permission from related parties and preparing the activity site, tools, and materials; (2) the Preparation stage in which the activities carried out analyzing problems and needs, identifying problems and looking for efforts to help overcome problems that arise; (3) Implementation stage which is divided into several sessions, among others opening and discussion; (4) Evaluation stage wherein the participants were given a questionnaire to assess their understanding before and after the program and provide feedback about the implementation of the program.

Descriptive of participants
The number of participants who filled out the attendance list was 71 people.The participants who were willing to be respondents to the evaluation questionnaire were 51 participants.Table 1 shows the descriptive of participants being grouped by job occupation, i.e., civil servant (1), driver (1), private sector employees (22), students (1), teachers (1), self-employed (24), and farmers (1).

Program Implementation
The discussion starts with a basic understanding of why buying and selling is illegal, why it is forbidden, and the reasons for prohibition.The discussion continues with the aspects of prohibition, namely the pillars of buying and selling, including people in contract, objects of buying and selling, shighat, and conditions 7 .The types of prohibited sales are selling goods that cannot be handed over, selling goods that have been bought by other people, buying and selling with fake demand (najasy) 8 , buying and selling of unclean and unclean goods, buying and selling gharar, riba, maysir 9 , buying and selling two contracts and one transaction (two in one), buying and selling downpayments forfeited, selling goods that are not owned, buying and selling debt with debt, buying and selling 'inah.Buying and selling on credit at a higher price than buying and selling in cash is not prohibited if it is agreed before the sale and purchase transaction, and there are no penalties for late installment payments 10 .
Prophet Mohamed Shallallahu' alaihi wa sallam forbade several buying and selling because Gharar (uncertainty) consumes human property in vanity, fraud, and riba.Gharar and maysir, which have developed since the 'jahiliyya' era to the current modern economic era, tend to reflect uncertainty and luck.This reflection can be seen from the unclear results and the advantages or disadvantages of only siding with one party 11 .Selling and buying 'ijon' is selling fruit before it is harvested.The sale and purchase contain ambiguity (ghahar) regarding size, weight, and appearance so that they can harm each other 12 .Islam does not want a business that can cause envy, disputes, and hostility among fellow Muslims.
Buying and selling are also prohibited because (1) the objects, such as carrion, blood, pork, 'khabits,' and animal waste 13 , are unclean and the like, and (2) how to get them that violates the Shari'a such as usury, gambling, cheating, hoarding, gharar and the like are tyrannical and consuming human property in a vanity way.The fuqaha of the Ḥanafī and Ẓahirī schools of thought are of the view that it is permissible to trade in haram and forbidden objects if they show benefits 14 .Buying and selling stolen goods is unlawful and deserves punishment, as stated in the Criminal Code, in imprisonment 15 .
Buying and selling is legal if carried out by a person who has reached the age of puberty, has a reason, is free to act on his property (tasharruf), and is the owner of the item being traded.Buying and selling are illegal if it is carried out by crazy people or people who have lost their minds, young children who have not yet reached the age of puberty, or people who have entered into forced contracts except for coercion by a judge to pay off debts or for the public good such as expanding mosques, roads or cemeteries.Forced buying and selling (mudhthorr) remains valid because the seller is willing to sell below the market price if the goods are not sold at the market price.In addition, the owner of the goods is prevented from selling his property (mahjur' alaihi) because (1) he is in debt and his property belongs to the person who owes it, (2) people are less intelligent, (2) sick people who are nearing death are not allowed to use their wealth more than 1 /3 unless the heir allows it.
A Muslim is not allowed to buy goods and then sell them before he receives the goods (qabdh) from the previous seller.This prohibition also includes selling goods that cannot be handed over, except buying and selling with salam and istishna contracts.The hadith of Hakim bin Hizam is used as the argument for this prohibition.He once asked the Prophet Muhammad Shallallaahu' alaihi wa sallam if someone came to him and asked for something he did not have.May he buy the item in the market and then sell it to that person.The Prophet sallallaahu 'alaihi wa sallam replied: A Muslim may not sell what has been sold but has not been handed over to be offered again to other buyers willing to buy at a higher price.For example, selling a sacrificial cow whose down payment has been paid to another buyer at a higher price.The wisdom of this prohibition is to prevent hostility among Muslims.The argument is the hadith of Ibn 'Umar, the Prophet Shallallaahu 'alaihi wa sallam said: The number of participants who filled out the questionnaire was 51 out of 71 participants who were present.The questionnaire data was processed using SPSS Statistics Version 20 software to analyze respondents' answers descriptively.The output data that is processed is the number of frequencies of the selected answers and their percentages.

Evaluation of Comprehension
There are three questions aimed at testing participants' understanding.The first question is that Islam prohibits buying and selling because of ambiguity (gharar), fraud, and vainly consuming other people's property.The respondents who answered 'completely agree' were 35 people or 69%, those who answered 'mostly agree' were 14 people or 28%, none slightly agree, and those who disagree were two people or 4%.
Meanwhile, the number of participants that responded to the second question, i.e., forbidden buying and selling can lead to envy, discord, and hostility among Muslims were those who responded 'completely agree' were 34 people or 67%, and those who responded 'mostly agree' were 15 people or 29%, those who slightly agree and disagree were 1 or 2% for each.Finally, the number of participants that responded to the third question, i.e., selling items you do not own can abuse and deceive buyers, were those who responded 'completely agree' 25 people or 67%, those who responded 'mostly agree' 23 people or 29%, those who slightly agree were 3 or 6%, and none disagree.Table 3 shows the evaluation of the participant's comprehension.  4 summarizes the respondents' questionnaire answers to questions 4 and 5. Respondents' answers were compared before and after the program with statements, namely 'poor', 'fair', 'good', and 'exceptional'.To question 4 regarding participants' understanding before the program, the number of respondents who answered 'poor' was ten people or 10%, those who answered 'fair' were 33 people or 65%, those who answered 'good' were seven people or 14% and who answered 'exceptional' was one person or 2%.In relation to question 5 pertaining to the comprehension of participants following literacy activities, it is noteworthy that there was an absence or 0% of participants who indicated a 'poor' level of understanding.Conversely, three individuals, constituting 6% of the sample, reported a 'fair' level of understanding, indicating limited comprehension.On the other hand, most 27 participants, accounting for 53%, expressed a 'good' level of understanding.Furthermore, a notable proportion of 21 individuals, representing 41% of the sample, reported an 'exceptional' level of understanding, signifying a high degree of comprehension.
The responses provided by the participants indicated a shift in the degree of comprehension.Initially, ten individuals, constituting 20% of the sample, had a poor understanding.However, this number decreased to zero in the subsequent assessment.Similarly, the number of participants who had a fair understanding decreased from 33 individuals, accounting for 65% of the sample, to only three individuals, representing 6% of the sample.On the other hand, the number of participants who demonstrated a good understanding increased from seven individuals, comprising 14% of the sample, to 27 individuals, constituting 53% of the sample.Furthermore, the number of participants who exhibited an exceptional understanding, initially one person, rose to 21 individuals, accounting for 41% of the sample.The graph presented in Figure 3 illustrates a comparison between the participant's level of knowledge prior to and following the literacy activity.It is hoped that this program will be useful for the participants to gain more knowledge and understanding about illicit buying and selling.To question 6, participants who stated that this program was 'very useful' 35 people or 69%, who stated 'useful' 16 people or 31%, and no participants stated 'less useful' or 'useless'.Table 5 shows the participant's assessment of the program's usefulness.

Figure 2. The Program Usefulness Graph
In the question and answer session, participants also received explanations about the principles of buying and selling with online media.Feeling that this program was useful, participants hoped that this program would be held more frequently and continuously.

Participant Satisfaction with Presentation
In response to question 7, it was found that 25 individuals, accounting for 51% of the total participants, expressed a high level of satisfaction with the presentation by stating that they were 'very satisfied'.Additionally, 18 individuals, comprising 35% of the participants, reported being 'satisfied'.A smaller proportion of the participants, namely seven individuals or 4%, expressed a lower level of satisfaction by stating that they were 'less satisfied'.Notably, no participants indicated being 'unsatisfied' with the presentation.The data presented in Table 6 illustrates the level of satisfaction reported by the participants regarding the presentation.The following tables, Table 7 and Figure 4, present the participant satisfaction levels regarding the program's implementation.Participants suggest that this program continues to be held with different themes so that there are more benefits for the participants.

Conclusion
This community service activity has helped participants understand prohibited buying and selling in contemporary transactions.The presentation on Sharia provisions in buying and selling improved the awareness of illicit transactions.The usefulness of this community service is reflected in the improvement of participants' comprehension and level of understanding before and after the program.
Buying and selling activities continue to develop in the online era, and forms of digital business will be increasingly diverse.The next activity is recommended to present updated fintech development issues so that participants get enlightened about the business's suitability with Sharia principles.

Figure 1 .
Figure 1.Comparison of Understanding Before and After the ProgramThe Program Usefulness for Participants It is hoped that this program will be useful for the participants to gain more knowledge and understanding about illicit buying and selling.To question 6, participants who stated that this program was 'very useful' 35 people or 69%, who stated 'useful' 16 people or 31%, and no participants stated 'less useful' or 'useless'.Table5shows the participant's assessment of the program's usefulness.

Figure 4 .
Figure 4. Satisfaction with program implementation

Table 1 . Descriptive of Participants
Picture 1. Participants in Community Service Activity

Table 6 . Satisfaction with Presentation
Table4reflects participants' satisfaction with the theme of this program and the hope that the question and answer session would be extended.In relation to question 8, it was found that out of the total of 21 participants, constituting 41% of the sample, expressed a high level of satisfaction with the implementation of the program.Additionally, 25 individuals, accounting for 49% of the participants, reported being satisfied.A smaller proportion of the sample, namely five individuals, equivalent to 10%, expressed lower satisfaction.Notably, no participants being unsatisfied with the program implementation.