This study aims to review the business ethics carried out by Rasulullah SAW in accordance with the objectives of maqashid sharia. The writing of this journal article uses qualitative research, in this article, the literature study conducted by the author is to search various written sources, whether in the form of books, archives, magazines, articles, and journals, or documents relevant to the problem. reviewed from the latest journals that discuss the business ethics carried out by the Prophet Muhammad which is in accordance with the objectives of maqashid sharia. Based on the above discussion, what is obtained is that business actors must follow business ethics as exemplified by the Prophet. However, there are several aspects that must be fulfilled involving some irresponsible parties, such as dishonesty, not protecting consumer rights, friendly buyers or using disrespectful language, buyers who do not protect the rights of patrons, and business actors who are not responsible for customers and pelapak quickly and precisely. The implementation of maqashid sharia, four safeguards of which can protect consumers from their rights. Keywords: Business Ethics, Business Personnel, Perspective, Maqashid Syariah

Pertumbuhan ekonomi sangat sejalan dengan era saat ini, dan sulit bagi masyarakat untuk memecahkan masalah antara ekonomi syariah Indonesia untuk memecahkan masalah ekonomi. Pada penelitian menjelaskan model-model dalam penyelesain pada sengketa ekonomi syariah. Jenis penelitian yang digunakan adalah penelitian kepustakaan, dengan menggunakan dua metode, yaitu metode normatif dan metode yuridis. Dan hasil penelitian ini menemukan bahwa (1) ketika menyelesaikan sengketa berdasarkan tradisi Islam klasik, yaitu melalui Al Sulh (perdamaian), Tahkim (arbitrase) dan Wilayat al Qadha (kekuasaan kehakiman) (2) penyelesaian ekonomi Syariah dapat dicapai melalui Penyelesaian sengketa berdasarkan tradisi hukum aktif dengan cara-cara berikut: penyelesaian sengketa damai dan alternatif (ADR) dan arbitrase (Tahkim).

Cooperation agreement in the principles of Tabadul al-manafi and An'taradhin is very effectively applied. For this is evident from the fundamentals of the law. This principle is aqidah, shari'ah and morals. This economic system is based on Islamic values, namely equality, usefulness, balance, kindness and universality (rahmat li al-aalmin), so that the people of Indonesia in the future experience improved economic welfare on the basis of sharia principles. According to thrifty authors that the cooperation agreement has the benefit to be applied to the actors of the production of halal food products.  The source of the law that underlies all economic activities, and other philosophical foundations of Islamic law that form the basis in developing the Islamic economy anywhere and in any form, and should not be out of the sharia corridor. Benefit is the main objective in Islamic economic activities and avoids all forms of normality. Through this paper by qualitative research method, with normative juridical approach through literature study. So that with this method can be excavated filosifis values in the development of Islamic economy in the field of halal product production.

Various kinds of interpretations of usury and interest in modern financial institutions (banks), both from jurists and Muslim economists, seem to occur because the 'illat usury put forward by the jurists is seen as inaccurate in the development of Islamic legal thought. Gharar which is translated as speculation is equated with gambling because of the uncertainty for the parties (seller and buyer). This research uses a literature study, which is carried out by collecting, studying and reviewing books, scientific magazines and related documents such as theses and scientific journals. Many modern societies carry out such practices, such as buying and selling agricultural products that are still on the land with a wholesale system. When viewed from the ethical side of Islamic transactions, both usury, interest and gharar violate the ethics of transactions. Ethical considerations prohibiting usury, interest and gharar, due to unfairness, exploitation and unproductiveness. While the system of economic ethics emphasizes products, fairness and honesty in trade, and fair competition. In this case, good ethics will give good business, good ethics: good business. Ethics that is in the spotlight in this study, especially ethics in the operations and transactions of Islamic financial institutions. Then the sharia financial institutions in question include sharia banking, sharia pawnshops, sharia insurance, and sharia capital markets, all of which are some forms of representation of sharia macro financial institutions that are certain. have a significant impact on the nation's economic development. So that behavior that is not in accordance with Islamic ethics, such as related to usury and bank interest, must be avoided for Muslims.

Waqf is a form of worship which is a concrete example of a sense of justice. In this case, the Al-Qur'an calls it al-habs, a synonym of the word al-waqaf, namely property belonging to a person given to the public so that it can be used as long as the item remains. So, the essence of waqf lies in the form of the goods which in Islamic teachings are a continuous charity. In line with the enormous need for funds for poverty alleviation and the location is scattered outside the area of the waqifs, this has led to the idea of donating with money. With the convenience of cash waqf, people can easily spend their money to be waqf on the path of religion. The basis for waqf in the Koran is in Surah Ali-Imran verse 92, besides that, in the Qur'anic verse of Surat Al-Hajj verse 77. There is also the hadith of the Prophet Muhammad which is more explicit in describing the recommendation of waqf worship, namely the Prophet's command to Umar to donate his land in Khaibar. The Hanafi Mahzab also allows cash waqf as an exception, on the basis of istihsan bi al urfi (custom), because many people have done it. According to al Bakri, the Syafi'I school does not allow cash waqf, because dinars and dirhams (money) will disappear when they are paid so that they no longer exist. The opinion of the scholars regarding the object of waqf shows that the conditions for waqf objects (must be objects, useful, not disposable, not haram in substance and must belong to waqf perfectly). Cash waqf is not supported by hadith specifically, and uses verses from the Koran and hadiths of a general nature. Therefore, the determination of the conditions for the waqf object is included in the ijtihadi area.