Babad alas is a strategy of mental revolution that is often used by the Indonesian people, especially through folklore passed down by their ancestors (ancestors) from the past until now. Where the relevance in the chronicle of the base is the attitude to always be optimistic, have resilience, and never give up which can be transformed in part from the realization of the values ​​that underlie the policy of mental revolution, especially in Indonesia. [1] The capitalist economic system departs from the individualism movement. The capitalist system provides the widest possible freedom of individual ownership and separates economic life from religious rituals or is called secular. Socialism is an economic system that gives everyone considerable freedom to carry out economic activities but with government intervention. Socialism emerged in the late 18th and early 19th centuries as a reaction to the economic and social changes caused by the industrial revolution. This industrial revolution indeed gave blessings to the factory owners at that time, but on the other hand the workers actually got poorer. The mixed economy system ("Mixed economy") is the guide of the two forms of the economic system of socialism and capitalism. The disharmony of capitalism and socialism has stimulated thinkers to seek economic structures with basic characteristics, which combine the best of both elements. Islamic economic thought is the response of Muslim thinkers to the economic challenges of their time. Islamic economic thought is inspired and guided by the teachings of the Qur'an and Sunnah as well as by their ijtihad (thoughts) and empirical experience. [2]

Economic growth is one of the important indicators in analyzing the economic development that occurs in a country. Economic growth will generate additional community income in a certain period, because basically economic activity is a process of using production factors to produce goods and services. This process will result in a flow of remuneration to the factors of production owned by the community. With economic growth, it is expected that the income of the community as the owner of the factors of production will also increase. Development indicators have improved in line with the development of development economics. The following will discuss the indicators that are often referred to in evaluating the growth of national income, namely GNP or GDP, as the simplest indicators. Then along with an understanding of development economics, other indicators emerged, namely the growth of GNP per capita (based on the measurement of the market rate), followed later by the growth of GNP per capita by measuring purchasing power parity (PPP) or the comparison of purchasing power, net economic welfare (NEW), or net economic welfare (HDI), physical quality of life index (PQLI) or quality of life index, and human development index (HDI) or human development index. [3]

Furthermore, Mubyarto, an Indonesian economist, explained in his journal that the role of economics in people's economic empowerment is very important given that the policy of empowering the people's economy requires the support of various social sciences, including economics. However, experience in Indonesia's development phase in 1966-1998, shows that it greatly helped economic growth, but also resulted in social injustice. And above all it ended with a serious multidimensional crisis in 1997. Therefore a new economy was proposed to replace the old Neoclassical American economy. This new economics must be grounded in the history and culture of the Indonesian economy through a serious empirical-inductive method. This is not to completely reject Neoclassical Economy but to modify it in such a way as to become an Indonesian Institutional Economy. [4]

If some Indonesians, including scientists, argue that the Indonesian people's economy does not exist, or has no history, then the basis for their opinion is clear because they (both laypeople and scientists) do not read books on Indonesian economic history. So we should thank Anne Booth, author of The Indonesian Economy in the Nineteenth and Twentieth Century: A History of Missed Opportunity (Macmillan & St. Martin's, 1998) and Howard Dick et al., The Emergence of A National Economy (Allen & Unwin & U-Hawaii, 2002). Both books were written in order to better understand the modern Indonesian economy since Indonesia's Independence in 1945. Because there are no books on the history of the Indonesian economy, Indonesian social scientists, including economists, do not have references in explaining contemporary economic and social phenomena and thus cannot predict the roots The historical roots of today's socio-economic problems. In such conditions, many of them use references to the economic history of other countries which are considered relevant, even though of course they are aware that many references are irrelevant. [4, p. 233]

If we explore more deeply about Neoclassical Economics, we will find a theory Neoclassical traditions such as in Samuelson's Economics, a combination of Classical liberalism and Marginal Utility theories. However, the development experience in the last 32 years that has created extreme inequalities in the distribution of wealth and income has raised issues of economic and social justice. Social economists insist that justice is a basic element of social economic organization far more important than allocative efficiency. [5]

Mosque-Based Community Empowerment can also improve the economy in Indonesia.[6] This is as done by KH Sanusi Langensari who empowers the community in the Banjar City area, West Java Province, Indonesia, namely through the Babad Alas system, where he gives alms and motivates the community to continue to build, prosper mosques through the Babad Alas program. For this reason, research on the economic empowerment of the Muslim community, especially in the City of Banjar, needs to be studied in depth about the history of the empowerment in which empowerment is through the Chronicle of Alas which was initiated by KH Sanusi. For this reason, researchers want to uncover and explore how KH Sanusi in implementing the empowerment of the people by previous scholars and its relevance in the current era. So that later the scientific and epistemological history of empowering the people's economy can be re-realized considering that currently during the COVID-19 pandemic the economic empowerment of the people through the chronicle of the pedestal is still minimal, so it is necessary to conduct an in-depth study of the problem.

Literature Review 

The presence of economic empowerment of the people carried out by previous scholars was carried out through various strategies, as exemplified by KH Sanusi through the Babad Alas program.[7] In addition, halal tourism can also be developed in Indonesia, with various potentials that exist in Indonesia. Another implication related to the western response to the sharia economy in Indonesia is the presence of a diversity of halal food. [8] The same thing as expressed by [9] that the Islamic Economic Opportunities developed in Indonesia need to be supported by knowing the western response to economic conditions in Indonesia, where the 4.0 revolution era is a challenge for Indonesia in the economic welfare of its people. In West Java Province itself, regarding opportunities for empowerment and the development of Islamic Economics that need to be developed in Indonesia, it needs to be supported by knowing the western response to economic conditions in Indonesia, where the 4.0 revolution era is a challenge for Indonesia in the economic welfare of its people. Meanwhile, the potential for halal tourism in Banjar City in the Industrial Revolution Era 4.0 includes Business Tourism Villages, Religious Tourism, and Creative Industry Tourism. While the challenges faced include the location of certain areas that are not yet possible to become a halal tourist destination, then the problem of transportation is also still minimal, but the consumer problem has entered the halal tourism sector, while the hotel is still limited in existence. The Banjar City Government of West Java, in this case, continues to strive to encourage this existence from transportation, hospitals, hotels, and the creative industry to a better direction. [10]

Near the city of Banjar there is an area that is quite interesting and unique for its economic development, namely the presence of tourist villages in Indonesia, which is in line with the research launched by Ahyani et al [11] that currently Halal Tourism Villages in Indonesia need to be developed, especially during the current COVID-19 pandemic, this aims to boost the economy of the community in Tambakreja Village, Lakbok District, Ciamis Regency through the Tourism Industry sector. Another area is in Central Java Province aka the border of West Java and Central Java Provinces which develops the community's economy by highlighting local specialties that have the potential to become halal food in order to boost the economy of local communities in three areas including Lakbok sub-district, Kedungreja sub-district and Wangon district. [12] Likewise in the City of Banjar which was initiated by KH Sanusi through the Babad Alas Program which was developed through the establishment of a mosque by working together in the form of voluntary contributions from the community.[7] Thus, with this community empowerment program, especially in Langensari District, Banjar City, it is hoped that its existence can be developed and maintained by prospering the mosque. Other things, as research conducted by Ahyani et al [13] that Halal Food (halal food) in three districts namely Ciamis and Banyumas districts and Ciamis districts is able to boost the economy in these areas, as evidenced by the welfare of the local community to meet their daily needs. Halal Food in three regencies, namely Ciamis and Banyumas regencies and Cilacap regencies are able to boost the economy in these areas, including various foods that are already labeled halal and not labeled halal. Among them, from cassava (Ciu, Tape, Kripik, Cimplung/Kulub), from soybeans (Tempe Mendoan, and Sule), from coconut sap/(legend in Javanese) can be used (Brown Sugar/Javanese sugar and Apem mixture).

In addition to boosters from various foods, the economic booster in Banjar City, West Java Province is Halal Tourism, where community economic empowerment in Banjar City can be done through the establishment of tourist attractions in villages and urban areas, so that halal tourism opportunities in Banjar City become more popular, where the concept of halal tourism offers not only for Muslim tourists but for non-Muslim tourists. [14] Halal tourism is a form of culture-based tourism that puts forward Islamic values ​​and Shari'a and of course in the end what is expected is the emergence of a superior moral personality as the basic foundation. As a new concept in the tourism industry, of course, sharia tourism requires further development and a more comprehensive understanding of the collaboration of Islamic values ​​embodied in halal tourism activities. With the largest Muslim population in the world, Indonesia is one of the largest markets for the Halal tourism industry in the world and tourism businesses in Indonesia should be aware of this because the development of sustainable Halal tourism will be able to provide a significant economic contribution for all actors. involved in it. Online information is currently the main influence in decision making by consumers (in this case tourism service users) in almost all major markets, therefore e-marketing is expected to be able to create a path as the right product marketing strategy in terms of providing efficient and effective information. for potential consumers equally. Where is halal tourism very popular with Muslims, especially in the midst of a pandemic like now. [15] The same thing as research conducted by [16] that the halal lifestyle has become a trend for world needs. Furthermore Widyanarti [17-19] revealed in his research that tourism in Indonesia is very diverse and has tremendous potential to improve the regional and national economy. So tourism management and marketing must be done professionally. Appropriate marketing activities will bring in Muslim tourists both from abroad and within the country to travel to Indonesia. Traveling is an application as human nature that creates goodness (maslahah) for people in the world and the hereafter. During the trip, you will feel gratitude for the opportunity to see the natural beauty of God's creation, learn, play, look for ideas, add insight or other benefits. Therefore, the marketing of tourist attractions must be carried out by two parties, namely the manager of the tourist site and the travel agency. Managers of tourist attractions must show that tourist sites are ready to accept tourists by following strict health protocols and the availability of all the needs of Muslim tourists. This protrusion is necessary to provide a sense of security for tourists. Travel agencies must be able to show that they are able to make pleasant travel schedules and can carry out all their religious obligations as Muslim tourists. Thus, the political role that is carried out for the Islamic Political Strategy on the economy in Indonesia is also important, one of which is to develop the sharia economy significantly. [18]

On the other hand, Islam provides a very wide space for the development of the economy with the rules that everything is permissible, unless there is a proposition that forbids it, being the main driver of economic innovation that accelerates Islamic economic growth. However, there are many problems in the economic system in Indonesia, including the socialization system, marketing, incompetent human resources, products produced from the sharia economy, Islamic banks. [19] In the case of the Chronicle of the Alas as a booster for the economy of the community, it is due to the characteristics of the culture that are marketed, so that the Chronicle of the Pedestal program is also very noble in which the attitude of mutual cooperation is put forward regardless of ethnicity, ethnicity, culture, race, and so on. Therefore, from the discussion above, where the potential economic development in the Langensari sub-district, Banjar City needs to be developed in order to aim to boost the community's economy through this Babad alas program. So that the community's economy in the city of Banjar apart from the potential of the natural wealth contained therein can be found and developed, one of which is the Babad Alas program as did previous scholars such as KH Sanusi in carrying out the economic movement of the people in Banjar City, West Java. For this reason, the author wants to uncover and explore how KH Sanusi in carrying out the empowerment of the ummah by previous scholars and its relevance in the current era. So that later the scientific history and epistemology of people's economic empowerment can be realized again considering that currently during the COVID-19 pandemic, community economic empowerment through chronicles is still minimal, so it is necessary to study the problem in depth.

This research method is a field research obtained from primary and secondary sources, where the primary sources are obtained from interviews and documentation. The author's interview was conducted with the main source, namely KH. Sujono Iskandardinata as the grandson of KH Sanusi langensari, besides the supporting data the author obtained from various literary sources from various books, journals, internet, and other relevant sources about the study of economic empowerment of the people in the current era. In addition, the documentation method used by the researcher includes the economic empowerment of the people in the Banjar City area, especially in the Langensari sub-district, so that this documentation is used as a supporting source in proving the research to be more relevant.

Brief history of KH. Sanusi His contribution to the "Babad Alas" in Banjar City, Indonesia

Langensari is known as the second city center in Banjar City. This is based on the development of Langensari which runs so fast. This development was initiated several decades ago when a very influential cleric did the "Babad Alas". Where at that time Langensari was only a tea plantation and forest. However, thanks to a prominent cleric, who played a major role in clearing the forest area in Langensari District, Banjar City, West Java, it became a residential area around the beginning of Indonesian independence. Now, over time, Langensari has turned into a bustling and densely populated city. The cleric of the change is Sheikh Sanusi or better known by the local community Mbah Sanusi.

Syekh Mohammad Sanusi, is a man born in Petanahan, Kebumen, Central Java, on April 10, 1910, he is a well-known figure in Banjar City. He is a student of Kyai Bandi, Tambakreja, Lakbok District, Ciamis Regency. In addition, he also studied with Mbah Bustom Lampung. All his struggles cannot be forgotten by his students, local residents or people who have met him. Based on information from his family, Mbah Sanusi is a descendant of the Padjadjaran Kingdom from one of the commanders in the Sumedang kingdom. Meanwhile, Mbah Sanusi himself is a veteran who previously held the rank of Lieutenant, and his brother, Samingan, has the rank of Sergeant Major. Apart from being a fighter, he is also a cleric who has become a role model for the surrounding community to this day. During his lifetime, Mbah Sanusi was a pioneer in Langensari District, Banjar City, knowing how important human resources (HR) were in the future, so he felt the need to realize educational facilities for the community in Langensari District. In his curriculum vitae, which was issued on December 6, 1962, it was recorded that in 1958-1961, Sheikh Muhammad Sanusi had established educational facilities and public interest facilities, both in Langensari District and Lakbok District, Ciamis Regency. Even to Central Java, to be precise, Cipari and Kawunganten sub-districts, Cilacap district. Karamah he can not be mentioned one by one because there are so many. His contribution is monumental in the form of mosques that were built in various regions. Almost all the mosques in Langensari, Banjar City are the result of his hard work with the surrounding community. Even to the area of ​​​​Central Java such as Bayumas, Majenang and Wanareja. Another contribution is the existence of the Muktisari Market in the center of the city, Langensari District, Banjar City. His family also recounted that at the opening of the Muktisari Market around 1959, Sheikh Sanusi traded with his Thoriqoh Qodiriyah Naqsabandiyah congregation. The goods they sell are meager. After the market started to get busy, even though it only ran every week, Sheikh Sanusi stopped trading.

Before he opened the market, for three years Sheikh Sanusi and his congregation every night always went around the mosques and also important places in Langensari, which he took only on foot while doing dhikr until dawn arrived. Maybe this is one of his karomah until Langensari which until now has become crowded. For the market, he allocated land for the benefit of the community in the economic field. Until whenever that place must be maintained as the turning of the wheels of the community's economy. Apart from being talented in religion and economics, Ms. Sanusi was also an accomplished diplomat at that time. When it comes to government affairs, Sheikh Sanusi always follows government rules, even the way he dresses does not show a Kyai when interacting with government officials. The procession of "Babad Alas" he did not only rely on his prowess with his guardianship knowledge, but also took the diplomatic process with the government at that time. As a veteran who is paid 60 rupiah per month, he uses the money to build dozens of special toilets for residents along the road, as well as other social activities. He only served Allah and fought for the country, explained Ahmad Sai'dun, one of the Langensari figures.

Mbah Sanusi's struggle for the people in the Langensari area cannot be doubted. According to him, apart from preaching by building mosques in various corners in Langensari, Sheikh Sanusi is also a figure who is considered "eccentric" because of his Waliyulloh level. In the past, Sheikh KH. Sanusi had said that one day there would be a very large market, there would be a flyover at Langensari, Banjar City, there would be a national standard education center (sport center), and a security office (Koramil). "Everything he said is real, including the biggest market. Based on information obtained from his grandson, KH. Sujono Iskandardinata [7]. Mbah Sanusi is a figure who raised the importance of religious tolerance. At that time he had implemented it in the midst of society, especially in Langensari. He is also a historical actor in the construction of the Istiqlal Mosque and the Kategral Church in Jakarta, Indonesia. He once said that Langensari is a miniature of Indonesia. Where the Langensari community is diverse from ethnicity, language and religion. In building Langensari he did not even hesitate to cooperate with non-Muslim communities or believers. He has principles according to what is stated in Q.S Al-Kafirun "For you is your religion and for you is my religion". This is what is still running harmoniously in the Langensari community. We can learn from him. That nothing is impossible on this earth without the permission of Allah SWT. His thoughts about the future made me as a writer feel amazed and more optimistic about the future. He taught about struggle, about optimism and he taught about simplicity. He did not want his works or the results of his good to be published too much to the general public. This is entrusted and ordered to his children, grandchildren and students. May his good deeds be accepted by Allah SWT and hopefully the thoughts, relics of the hundreds of mosques he founded and his works can be useful for all of us.

The Purpose of The Chronicle is to Empower People in Indonesia

The colonization and transmigration program in Indonesia has spawned Javanese communities outside Java. Through this program, there has been a grouping of Javanese in new settlements. Anharudin in his dissertation examines the phenomenon of Javanese villages and communities outside Java from the perspective of Anthropology. He raised the ethnographic study of the desophistication of Javanese culture in his dissertation. This proves that the intensive Javanese community in Central Lampung and Metro City is operationally the term desofistikasi which is used to describe the changes that occur to explain the symptoms of the disappearance of "sophisticated" and "complex" characteristics in Javanese culture, becoming simpler and apparently pragmatic. Some of them have lost their symbolic meanings (magical-spiritual and mystical-mythology), some have even completely disappeared and no replacement has emerged, such as communalistic culture, subsistence culture, and mystical customs. This ethnographic study provides an answer to the question of what causes the character of a culture that is linuwih and dignified (superior) to be unraveled from its sophistication; namely due to changes in the material basis (demography), ecology, and economy of the owners of the supporting culture, especially the Javanese, who have migrated to Lampung and settled for more than a century. [20]

In addition, this historical chronicle can be changed from what was previously an economic empowerment based, where a mosque-based economy can aim to increase independence and welfare where mosques are expected to meet financial needs independently and play a role in creating a prosperous society. [21] Indoctrination Of Contemporary Agrarian Culture is a review of the substance which then becomes the basis for indoctrination to reflect on past agrarian culture in caring for contemporary agrarian culture. [22] The mosque has a very strategic function in Islamic society, both as a place of worship and a media center for holistic development of the people. [23] In addition, Islamic economics and local wisdom can also be applied through cultural programs as did KH. Sanusi. Another thing is that this development is expected to widen to cover various aspects, such as state economic policy, local government economics, macroeconomics (fiscal policy, public finance, strategies to overcome poverty and unemployment, inflation, monetary policy), and other economic problems, such as production, consumption, distribution, circulation, wages, Human Resources, Natural Resources, Industry, economic regulation, welfare and so on. [24]

The economic empowerment of the people can also be developed according to the demands of the times, so that the relevance of the Chronicle of Alas with the development of the economy in Indonesia, where the majority of the population is Muslim, can be done through economic empowerment through cash waqf as is now widely practiced by Muslims in Indonesia.[25] Furthermore, economic empowerment in Indonesia can also be done through zakat. Where about Zakat which is an Islamic teaching that has strategic economic value in reducing poverty. This can be seen from the groups of people who are entitled to receive zakat, namely the poor, amil, converts, riqab, gharim, fissabilillah, and ibn sabil. [26]

Zakat is one of the pillars of Islam whose implementation is based on the Shari'a. Apart from being a worship ritual, zakat is also a social worship and has a spiritual dimension and a social dimension. Where is the spiritual dimension, zakat can cleanse or purify the soul of the owner of the property from the nature of tama', shirk, miserliness, and miserliness. Then the social dimension, zakat can be used as a means of equitable distribution of community income through economic empowerment of the people. Zakat as an effort to empower the people's economy can be explored for its potential so that it can play an active role in alleviating people's poverty. Thus, its implementation can provide harmony in human social and economic life. [27] As a result, the Chronicle of Alas is also included in the category of productive zakat for the economic empowerment of the people, [28] where this can be done by working together to help each other for the prosperity of the mosque, namely by building continuously as KH Sanusi did during his life.

Research related to the empowerment of the people through zakat has also been carried out by Lia Istifhamah that the potential of zakat as Islamic philanthropy in economic empowerment in Indonesia that this model is a centralized development adopted by the Indonesian government brings many changes both in a positive direction in the form of increasing welfare, infrastructure and income. per capita. However, the development that has been carried out by the government which has prioritized the growth aspect and tends to override non-economic factors has made the foundation of development very fragile.[29] As a result, the development of productive zakat by making zakat funds as business capital, for economic empowerment of the recipients, and so that the poor have a steady income, increase business and can develop businesses so that they can be set aside for saving. [30]

From the above background related to the economic empowerment of Muslim communities, especially those in Banjar City, West Java Province, it is necessary to study in depth the history of the economic empowerment of the people through the history of the forerunner of the Alas Chronicle proclaimed by KH Sanusi whose empowerment is through the Alas chronicle which was initiated by KH. This sanusi needs to continue to be developed so that historical preservation related to the chronicle of the base which became the forerunner of the struggle for Indonesian independence can be realized. As a result of this research, it can be concluded that the economic empowerment of the community in Banjar City according to the history of the forerunner is through the Babad Alas program which was launched for the first time by KH Sanusi. Its relevance in the current era of Babad alas can be applied but needs to be developed through a renewable economy, for example with zakat, infaq, shadaqoh, and waqf programs where the organization can be implemented in mosques through mosque management units, then distributed to LAZ (amil zakat institutions), and given to people who deserve it.

Today, the Indonesian economic system in the perspective of Pancasila and the 1945 Constitution has had a major impact on the direction taken by Indonesian economic policy makers.[31] In history, the capitalist economic system in Indonesia is motivated by a political feud between western countries known as the western block and eastern countries or known as the eastern block.[32] Furthermore, by looking at the Indonesian Economic System with an Islamic Perspective, the economic system is a process of providing income for people's lives, both in the long and short term. In addition, production sources are mostly controlled by the private sector and foreign parties, so that income distribution is not evenly distributed. [33]

Therefore, KH Sanusi also uses the concept of peace in applying the chronicle, where the concept of rahmatan lil 'alamin [34] in the economy while still looking at the existing conditions of society, besides that he is also very friendly with Muslims and non-Muslims in terms of economics, in terms of views, for example. So it is not surprising that his followers have increased because of his kindness to the community, especially the people in the City of Banjar in developing the economy of the people through Babad alas together with residents around the City of Banjar, West Java.

From the above background related to the economic empowerment of Muslim communities, especially those in Banjar City, West Java Province, it is necessary to study in depth the history of the economic empowerment of the people through the history of the forerunner of the Alas Chronicle proclaimed by KH Sanusi whose empowerment is through the Alas chronicle which was initiated by KH. This sanusi needs to continue to be developed so that historical preservation related to the chronicle of the base which became the forerunner of the struggle for Indonesian independence can be realized. As a result of this research, it can be concluded that the economic empowerment of the community in Banjar City according to the history of the forerunner is through the Babad Alas program which was launched for the first time by KH Sanusi. Its relevance in the current era of Babad alas can be applied but needs to be developed through a renewable economy, for example with zakat, infaq, shadaqoh, and waqf programs where the organization can be implemented in mosques through mosque management units, then distributed to LAZ (amil zakat institutions), and given to people who deserve it.

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