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To date, there has been relatively little discussion or representation of Islamic economic theory in national economies. Early in Islamic history, a Muslim scholar named Abu 'Ubaid wrote extensively about economics and history. Abu Ubaid highlighted the philosophical underpinnings of later economic theories and ideas. Abu Ubaid concentrated on the idea of economic justice in law. The role of money as a store of value, medium of exchange, and exchange rate standard are all undoubtedly practiced in Islamic economics. Of course, some application of this way of thinking can be used as a basis for assessment and guidance in improving an economic system that is fair and beneficial to society. In certain respects, Indonesia's economic policy as a sovereign nation is in harmony with Abu Ubaid's economic theories and concepts. However, regarding suitability, the question is whether the current standing of the nation has fulfilled its purpose or is still in progress.

Islamic economic philosophy is the basis of an Islamic economic system which is based on Islamic teachings in achieving its goals. This article will outline the philosophical foundations of the Islamic economic system, explore the fundamental values that form the basis of Islamic economics, such as justice, togetherness, and blessing, and identify various economic instruments. The research method used is literature study and several other references. Islamic economic philosophy considers humans not as the center (anthropocentrism) but as servants of God who must serve and carry out the duties given by Him as managers (khalîfah). Therefore, in economic activities, it is very important to uphold the values of ownership, justice, freedom, balance, brotherhood and unity in accordance with religious teachings in order to form a harmonious order in personal, social and state life.

Al-Ghazali's views regarding economics and business are not only limited to the philosophical realm, but are a synthesis between realities that occur in a society that has philosophical principles supported by reasonable reasons. Al-Ghazali based his theory on the school of Sufism in relation to business economics, which is reflected in his work, the book Ihya 'Ulum al-Din. Al-Ghazali considered many commercial and economic aspects of society, including the hierarchy1 of utility4 and its characteristics6 in determining social tasks related to welfare (mashlahah). He emphasized that individual behavioral intentions that are in harmony with Divine rules in every economic activity have the value of worship. Apart from that, Al-Ghazali views safety as the ultimate goal. His theoretical ideas about market exchange and growth, activities and hierarchies of production, barter systems and the use of money, the role of the state in creating a just, peaceful, and stable economy, and public financing are all relevant today.  

 Over the years, value has been an important part of philosophical discussions, both implicitly and directly. Spiritualism is a teaching that says that the soul is the absolute reality of nature in the universe, and that the soul is the basis of the universe and provides a rational explanation. The first principle of Pancasila, Belief in One God, shows the value of spiritualism in its foundation. The value of spiritualism in its general form can be seen in the articles of the 1945 Constitution, especially Article 29 of the Amended 1945 Constitution. Spirituality focuses on a way of life, rather than abstract and speculative philosophical formulations. "Spirituality" is also considered a way that can be used to bring a person to the desired life. Exploring the values of Pancasila as a Liberating Spirituality is an effort and commitment as citizens of the nation, state, and religious communities to make Pancasila a guiding spirit in carrying out the governance of personal and social life of the nation and state. The national spirit of Pancasila truly becomes an inclusive social virtue, inspiring, uniting, and liberating all social groups, ethnicities, religions, languages, and aspirations. The spiritual values contained in Pancasila are divinity, humanity, unity, deliberation, and justice. These values are aligned with the universal values of all religions. Taking Pancasila as a liberating spirituality can help integrate the diversity-also known as kebhinekaan-that characterizes Indonesia around the world. In the face of the COVID-19 pandemic, the national spirit and liberating spirituality of Pancasila values are essential to anticipate and deal with such a crisis. The incarnation of the spirit of Pancasila can be seen in the benefits of national life, such as harmony, tolerance, solidarity, compassion, gotong royong, equality of the dignity of every Indonesian before the law, freedom of expression responsibly, and social solidarity. The sense of nationality reminds us how important it is for every Indonesian son and daughter to stick to the basic principles of national life, namely the love of the homeland, language, and one nation, Indonesia. Loyalty is not limited to religion, culture or geographical region. Basic human values can serve as benchmarks for a country's political, legal and economic systems, so that the spiritual values of Pancasila can liberate and liberate every citizen.

The development of an Islamic-based economy in Indonesia has spread to many fields, both financial and non-financial. It is very clear that the Islamic financial system in Indonesia has the ability to encourage faster economic growth and increase financial stability with the aim of improving the welfare of individuals and society. Strategic steps are needed to optimize the sharia economic system at the national and international levels so that the effect is greater. The purpose of this paper is to philosophically analyze the structure of the sharia economy, as well as the methods and systems needed to accelerate sharia economic growth in the city of Medan. Strengths, weaknesses, opportunities and threats (SWOT) data analysis is used in this research to determine strategies for building an Islamic economic and business system in Medan City.

The Pancasila Law of Indonesia is a unique and distinct legal concept for the Indonesian nation. The Pancasila Law is the result of Indonesia's long struggle for independence from colonization and the building of a free, democratic, sovereign, just, and prosperous nation. The Pancasila Law is not only based on constitutional documents or laws, but also has a strong philosophical and moral foundation that originates from Pancasila as the foundation of the Indonesian state. The concept of Pancasila Law in the three-dimensional prism, also known as the three aspects of trias politica, consists of functions, structure, and system. These three aspects are interconnected and cannot be separated from each other in carrying out their tasks and functions as the basis of the state law. Thus, the conclusion of the concept of Pancasila law is that it is a unique, complex, and holistic legal system that encompasses the values and principles of Pancasila as the foundation of the Indonesian state. Pancasila law combines legal, philosophical, and moral aspects while accommodating the cultural and religious diversity of Indonesia, and encourages societal participation in policy-making. Pancasila law is the result of the long struggle of the Indonesian people for independence and the building of a sovereign, democratic, just, and prosperous nation.

Essentialism is a philosophical stream that emphasizes culture and efforts to prepare humans for life. The independent curriculum aims to improve the education system in Indonesia during the pandemic and post-pandemic as well as to form a Profil Pelajar Pancasila. The research method used in this research is descriptive qualitative using library research. The implication of this research is the conformity of the views in this essentialist philosophy to the independent curriculum.

This study aims to find out about the history of the formulation of Pancasila and Pancasila, as a system of philosophy. The formulation of Pancasila began with the establishment of the Indonesian Independence Preparatory Investigation Agency (BPUPKI). The first meeting of the BPUPKI was held on May 29 to June 1 1945 as an independent Indonesian state. Pancasila as the basis of the state philosophy and philosophy of life for the Indonesian nation is a systematic and comprehensive value.