Maqasid Sharī‘ah -Based Multidimensional Criticism toward the Implementation of Indonesian Pre-Employment Card (Kartu Prakerja) Program Amidst The Covid-19 Pandemic

Indonesia recognizes the magnitude of the economic impact of Covid-19 outbreak for the low, middle, and high levels. As a solution, the Government has issued the PreEmployment Card (Kartu Prakerja) Program that provided for households or individuals affected by Covid-19. However, since its launch on April 11, 2020, the Pre-Employment Program has been controversial and criticized by users, public and public figures. Therefore, this research aims to sharpen the criticism of the Pre-Employment Program from the perspective of Maqasid Sharī‘ah which represents the main objectives of Islamic law, which is multidimensional, because it includes aspects of religion (hifz al-dīn), biopsychology (al-nafs), education (al-‘aql), social (al-nasl) and economic (al-mal). This research applied qualitative research methods of library research and presented in the form of descriptive-analytic. There are five findings of this research. First, from a religious perspective, the implementation of the Pre-Employment Program in the midst of the Covid19 pandemic brought more harm (mudarāt) than benefit (maslahat). Second, from the perspective of biopsychology, the Pre-Employment Program risks creating doubtful income (shubhat even haram), psychological pressure and nutritional needs neglect. Third, from an education perspective, online training which is part of the Pre-Employment Program, is considered ineffective, both in terms of training materials that do not produce job competence, or training participation which is at risk of fictitious. Fourth, from a social perspective, the Pre-Employment Program creates discriminatory policies, conflicts of interest and human rights violations. Fifth, from an economic perspective, the PreEmployment Program creates waste, monopoly and the potential for corruption.


Introduction
Indonesia recognizes the economy impact of Covid-19 outbreak on low, medium and high levels. On a low level, people's purchasing power has decreased and many MSMEs (Micro, Small and Medium Enterprises) are unable to operate. From the middle level, production activities, such as the film industry, are hampered, especially since cinemas are currently closed. From high levels, such large industries like manufacturing, garment, tourism and aviation industries got a decrease in incomes and even went bankrupt that they were 'forced' to lay off their employees. 1 As an alternative solution, the Indonesian government has formed the Committee for Handling  which carries out five main programs: a) Indonesia is Safe (Indonesia Aman); b) Indonesia is Healthy (Indonesia Sehat); c) Indonesia is Empowered (Indonesia Berdaya); d) Indonesia is Growing (Indonesia Tumbuh); e) Indonesia Works (Indonesia Bekerja). 2 Particularly, the government has prepared an economic stimulus in the real sector based on the categorization of the groups affected by Covid-19: a) individual or households have Social Safety Nets prepared; b) groups of MSMEs or Corporations get Real Sectors Safety Net prepared; c) the Financial Sector Group has a Financial Sector Safety Net prepared. 3 Among those three categories, groups of individuals or households must be prioritized as they have difficulties in fulfilling basic needs in their daily life, due to being suspended, laid off or not having a job. Referring to data from the Central Statistics Agency (Badan Pusat Statistik or BPS), by 2020, the number of unemployed workforce reached 9.77 million people. 4 In more detail, BPS launched data that from the 29.12 million people of the affected working age covid-19, the 2.56 million people stopped working; 1.77 million 1 Evita Widyana, "Indonesia's Economy in the Middle of a Pandemic and Policy Carried Out," Suara, June 9, 2020, https://www.suara.com/yoursay/2020/06/09/162618/ekonomi-indonesia-ditengah-pandemi-serta-kebijakan-yang-dilakukan?page=3 2 The Coordinating Ministry for Economic Affairs, "5 Main Programs of Handling Covid-19 and National Economic Recovery Committee," Coordinating Ministry for Economic Affairs, July 08, 2020, https://ekon.go.id/info-sektoral/17/106/grafikonomi-5-program-utama-komitepenanganan-covid-19-dan-pen 3 Coordinating Ministry for Economic Affairs, "The Government Provides Real Sector Stimulus," The Coordinating Ministry for Economic Affairs, April 22, 2020, https://ekon.go.id/infosektoral/17/48/berita-pemerintah-berikan-stimulus-sektor-riil 4 Ade Miranti Karunia, "Ministry of Manpower Claims the Termination of the Working Relationship still Small," Kompas, February 3, 2021, https://money.kompas.com/read/ 2021/02/03/174300226/menaker-klaim-angka-phk-masih-kecil?_ga=2. 31378806.812665474. 1620259643-1887180240.1620259640 JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION Volume 11 Issue 1, Spring 2021 478,619 people whose participation revoked in accordance with the rules; with the number of registrants reaching 43.8 million from 514 districts / cities in Indonesia. 9 However, since its launch on April 11, 2020, the Pre-Employment Program has been controversial and criticized. Some of the criticisms are: First, it is not appropriate to hold training in the midst of the Covid-19 pandemic. 10 Second, passing the applicants, who still have job. Third, many of the Pre-Employment Program training modules can be found for free on video sharing sites such as Youtube. Fourth, the founder of prakerja.org site, a counter platform site for the Pre-Employment Program, criticized that IDR 5.6 trillion from IDR 20 trillion given to the eight platforms for buying video sharing sites can be easily viewed for free. 11 Another criticism stated by Mukaromah, a member of the Legislative Board of the House of Representatives (Dewan Perwakilan Rakyat or DPR) that IDR 5.6 trillion funds are better diverted for social assistance than for training costs. 12 Fifth, the Corruption Eradication Commission (Komisi Pemberantasan Korupsi or KPK) assesses the Pre-employment Program is full of interest conflicts and prone to abuse. Sixth, KPK assessed that the content curation of training materials was not carried out by adequate competence. Seventh, KPK assesses the online training method has the potential to be fictitious, ineffective, and can harm state finances. 13 Eighth, a Politician from the Prosperous Justice Party (Partai Keadilan Sejahtera or PKS), Mufidayati, considers that the online-based training of Pre-Employment Program is not effective, because not all regions in Indonesia can be connected to the internet 9 Coordinating Ministry for Economic Affairs, "Management Report on the Pre-Employment Card Program in 2020," prakerja.go.id, January 1, 2021, https://static-assetcdn.prakerja.go.id/www/ebook-reporting/Buku-Prakerja-Fix.pdf 10 Hendra Kusuma, "Critics of the Pre-Employment Card, Observer: Many have not been Helped," Detik, April 29, 2020, https://finance.detik.com/berita-ekonomi-bisnis/d-4995571/kritikkartu-pra-kerja-pengamat-banyak-yang-belum-dapat-bantuan 11 Prisca Triferna Violetta, "Hope and Criticism of Users for the Pre-Employment Card," Antaranews, May 23, 2020, https://www.antaranews.com/berita/1510595/asa-dan-kritik-penggunauntuk-kartu-prakerja 12 Anisa Indraini, "Pre-Employment Card Training Criticism, House of Representative: Rp 5,6 T better used for Social Assistance!," Detik, May 04, 2020, https://finance.detik.com/beritaekonomi-bisnis/d-5001872/kritik-pelatihan-kartu-pra-kerja-dpr-rp-56-t-mending-buat-bansos 13 Zaki Amrullah, "Pre-Employment Card, Full of Criticism and Ineffective," Kompas, June 22, 2020, https://www.kompas.tv/article/88568/kartu-prakerja-sarat-kritik-dan-tak-efektif DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION Volume 11 Issue 1, Spring 2021 network. 14 Ninth, according to PBNU (Nahdlatul Ulama Executive Board), Pre-Employment Program can be doubtful (shubhat) and cause harm if it is misused. 15 Overall, the above explanation shows that the Pre-Employment Program has been strongly criticized by its own users, the public, the Legislative Board of the House of Representatives, the Corruption Eradication Commission, politicians, and even the religionist (ulama). Therefore, this research aims to sharpen criticisms toward the Pre-Employment Program from the perspective of Maqāsid Sharī'ah which represents the main objective of Islamic law which is multidimensional, because it includes aspects of religion, biopsychology, education, social and economic. This multidimensional Maqāsid Sharī'ah criticism has significance for comprehensive criticism. This is the distinction and novelty of this research, compared to partial criticism scattered in the mass media, social media, even scientific journals related to the Pre-Employment Program.

Research Background and Literature Review
There were only six related previous scientific articles found by the researchers after searching digitally. First, Consuello (2020) argues that it is not appropriate to issue a Pre-Employment Program as a social safety net in time of Covid-19 outbreak because what society needs at the moment is fast and concrete help. Fast means that the government assistance can be received immediately without having to deal with such a selected procedure or process that hinders the downtime of help. Concrete is in term of the benefits which can be felt directly. 16 Second, Kurniawansyah et al (2020) considered that online training for Pre-Employment Program holders will not solve the economic problems faced by communities in the midst of a pandemic. 17 Third, Siregar and Octaviana (2020) proposed an idea to 14  Fourth, Zubaidi et al (2020) considered that the government cannot guarantee that Pre-Employment Program users will get a job after joining a training program. Therefore, the government is also required to create labor-intensive jobs. 19 Fifth, Wijayanti and Humardhiana (2020) offer an alternative solution for Pre-Employment Program users who still find it difficult to work by having free community service programs, such as Branding Strategy training. 20 Sixth, Saidah (2019) highlighted from the perspective of Islamic law that the practice of buying and selling online video cards is considered to contain the elements of gharar (fraud). 21 The first and second articles above are in line with the criticisms spread in mass media and social media about the budget for training funds for Pre-Employment Program users, which should be replaced with social assistance that can be directly used. The third, fourth and fifth articles have identical resonances in terms of offering ideas: a) the Pre-Employment Program budget should be reallocated to the agricultural sector (third article); b) the government is required to open job vacancies for Pre-Employment Program users (fourth article); c) Branding Strategy training is an alternative way to train job skills (fifth article). The sixth article only reviews the online training videos of buying-selling from the perspective of Jurisprudence (Islamic law or Fiqh), which means only a small part of the Pre-Employment Program discussed.
In short, the relevance of all the above six articles with this article covers: First, giving a fundamental basis from Islamic perspective to criticize the implementation of the Pre-Employment Program in the midst of the Covid-19 pandemic. Second, being a prescriptive basis for proposing ideas as an effort to improve the implementation of the Pre-Employment Program. Third, those six articles neither used Maqasid Sharī'ah as a theoretical perspective nor analytical instrument in their studies. As a result, this research is distinctive and innovative because it proposes a multidimensional criticism based on Maqasid Sharī'ah towards the implementation of the Pre-Employment Program in time of Covid-19 outbreak.

Maqasid Sharī'ah
Maqasid Sharī'ah is the main objectives of Islamic law or the wisdom placed by God in every Islamic law. The core of Maqasid Sharī'ah is realizing the benefit of mankind, both in the world and in the hereafter; either by bringing for benefits (manfa'at) or dismissing the harms (mafsadat). 22 Globally, Maqasid Sharī'ah includes 3 (three) levels: al-Daruriyyat (Necessity), al-Hajiyyat (Needs), and al-Tahsiniyyat (Luxury). Categorically, the scholars divided al-Daruriyyat into five Hifz (preservation): Hifz al-Dīn (religious), Hifz al-Nafs (biopsychology), Hifz al-Aql (mind), Hifz al-Nasl (social) and Hifz al-Māl (economic). 23 Preserving those five Maqasid Sharī'ah which are classified as al-Daruriyyat is such a full necessity that human life can take place and develop. For instance, human survival will be threatened if there is a comprehensive economic crisis. Therefore, Islam prohibits the cause-effect of the crisis such as monopoly, usury, corruption and fraud. Meanwhile the objectives of al-Hajiyyat are less necessity to human life, for example trading and means of transportation. However, if al-Hajiyyat were not available for human being, it would change to be al-Daruriyyat. For example, if global trade recession occurs, this situation will lead the trade from the al-Hajiyyat level to the al-Daruriyyat one. As for al-Tahsiniyyat are goals that serve to the life beauty, such as attractive clothes and a beautiful house. 24 In the contemporary era, Maqāsid Sharī'ah experienced a shift in meaning, from 'protection' and 'preservation' towards 'development' and 'rights.' This shift was the contribution of Ibn 'Ashūr who opened the width door for contemporary scholars to develop the theory of Maqāsid Sharī'ah. The orientation of this contemporary view is no longer just the preservation (hifz) of the al-Ghazali version, but the 'value' and 'system' of Ibn 'Ashur terminology, as the following reviews: First, Hifz al-Dīn (preservation of religion): In the past, it meant 'punishment for giving up true faith', but then shifted to 'freedom of faiths'. Second, Hifz al-Nafs (preservation of soul) and Hifz al-'Ird (preservation of honor): Initially ranged to care of the soul and self-esteem, then developed into 'preservation of human dignity', even 'protection of human rights'. Third, Hifz al-'Aql (preservation of mind): Previously, it was still limited to the prohibition of intoxicants in Islam (because it could damage the mind), but it is now developing into a 'propagation of scientific thinking,' 'travelling to seek knowledge,' 'suppressing the herd (taqlīd) mentality,' and 'avoiding brain drain. Fourth, Hifz al-Nasl (preservation of offspring): In the 20th century, Maqāsid experts significantly developed 'preservation of offspring' into a family-orientated theory, such as 'care for the family'.

Methodology
This research applied a qualitative approach since the object of this research is behaviour. 26 The type of this research is descriptive-analytic because it aims to describe the object in detail in accordance with the formulation of the problem posed. 27 In terms of sources, this is a library research, which examines the literature related to the Pre-Employment Program. The data collection technique of this study was documentation. The method of collecting data in the form of documentation made use of written texts. 28 This documentation technique was aimed to analyze research data sources.
Research data in this article is based on subjects and objects of criticism. In terms of its subjects, criticism is in intended by insider and outsider that has four roles: a) Complete Participants; b) Participant as Observer; c) Observer as Participant; d) Complete Observer. This concept was first identified by two sociologists, Junker and Gold in the 1950s. 29 In the context of this article, the insider perspective is represented by complete participant: the parties who are involved fully in the Pre-Employment Program as the participants, such as active participants; and the participant as observer: the parties who are responsible as the committee, such as the official page of the Pre-Employment Program (prakerja.go.id). While the perspective of outsider is represented by observer as participant: the parties who facilitate the implementation of the program, such as the platform that collaborates with the implementers of the program; and complete observer: the parties who observe the program from outside, such as officials, religious leaders, community leaders and experts of the program.
In terms of the object, criticism is intended at five perspectives of Maqāsid Sharī'ah, namely religion, biopsychology, education, social and economic. In the context of this article, a religious perspective submitted criticism whether the Pre-Employment Program is corresponding or contrary to Islamic Sharī'ah. The perspective of biopsychology criticizes whether the program meets or ignores the human rights of biological and psychological needs. Educational perspective submitted criticism whether the program developed or buried scientific education and thought. Social Perspective criticizes whether DEPARTMENT OF ISLAMIC THOUGHT AND CIVILIZATION Volume 11 Issue 1, Spring 2021 the program reflects social justice or injustice in the community. The economic perspective proposes criticism whether the program contributes to increasing or reducing the economic welfare of the community.
As a complement, the researchers used secondary data sources that were relevant to the research topic in the form of books, scientific journals and other digital sources. The data analysis technique of this research was content analysis. 30 Content analysis is one of numerous methods of research used to analyze the text data. It focuses on the characteristics of language as communication by particularly giving attention to the content or contextual meaning of the text and aims to provide knowledge and understanding of the phenomenon under study. 31 This method finds it inappropriate and inadequate to describe the occurrence of words, phrases or sentence without consideration of the contextual environment of the data. 32 The theory is considered fit and compatible, therefore, with the research problems of this study which aim to sharpen criticism of the Pre-Employment Program from the perspective of Maqāsid Sharī'ah .

Hifz al-Dīn (Religious Preservation) Perspectives on the Implementation of Pre-Employment Program: A Criticism
From the perspective of hifz al-dīn (religious preservation), there are at least three criticisms that can be addressed to the Pre-Employment Program during the Covid-19 pandemic.
First, Islam gives the responsibility to the leader to implement the truth values as exemplified by the Prophet Dawud 33 to hold the mandate of office as exemplified by the Prophet Yusuf 34 and the public benefit as exemplified by King Dzulqarnain. 35 The responsibility of the leader towards the citizen is formulated in Islamic Legal Maxim (Qawa'id al-Fiqh), Tasarruf al-Imam 'ala al-Ra'iyyah Manut bi al-Maslahah which means the Leader's Policy for the Citizen Must be Based on Benefit. 36 Consequently, if a leader's policy does not bring benefits to the people, the policy needs to be revised or eliminated. In this context, the implementation of Pre-Employment Program in the midst of Covid-19 outbreak has been criticized strongly, as has been quoted before. Program in the midst of the Covid-19 outbreak has caused more harm (mudarat) than benefit (maslahat).

Second, Islam introduces the concept of Islamic Law Priority (Fiqh al-Awlawi)
which serves as a guide when facing dilemma. For example, if there are two harm occur at the same time, fixing the greater harm is prioritized. This is in line with Qawa'id al-Fiqh, Idha Ta'arada Mafsadatani Ru'iya A'zamuhuma Dararan which means When There are Two Harm Occur at the Same Time, Handling the One which Has Worse Negative Impact is prioritized. 37 In time of crisis due to Covid-19 outbreak just like now, health and daily food needs problems are considered as al-Daruriyyat (Necessity); the problem of work skills is on the al-Hajiyyat (Need) status, or it may tend to be al-Tahsiniyyat (Luxury) status if it is only related to work skills insights as in online training for Pre-Employment Program participants. In fact, the budget for online training per participant reaches IDR 1.000.000 and the number of Pre-Employment program participants in 2020 is 5,509,055 people. In other words, it reaches IDR 5,509 trillion, which actually could be reallocated to meet the daily needs of around 4.237.734 Indonesian. This refers to the Central Statistics Agency (Badan Pusat Statistik or BPS) data which states that an Indonesian approximately needs around IDR 1.3 million per month. 38

Third, one of the Islamic law sources is Sadd al-Dhari'ah or Blocking the Means. This source of law is in line with the Principles of Jurisprudence, Dar al-Mafasid Muqaddam 'ala Jalb al-Masalih, which means that Avoiding Harm is Preferred than Bringing
Benefit. 39 In this context, improving the deficiencies inherent in implementing the Pre-Employment Program is more important than implementing the program forcefully. As has been suggested by one of the DPR RI 9 th Commission members, Netty, this program should be postponed since the community needed food more than training during the outbreak. Netty also doubts the argument that the training program can be a solution for the unemployed and layoffs. 40

Hifz al-Nafs (Biopsychology Preservation) Perspectives on the Implementation of Pre-Employment Program: A Criticism
From the perspective of hifz al-nafs (biopsychology preservation), the researchers argued three criticisms toward the implementation of the First, Islam instructs Muslims to consume lawful (halal) and good sustenance (tayyib); and prohibits consuming prohibited (harām) and bad sustenance (khabīth), as The Holy Qur'ān guidance. 41 Unfortunately, the Pre-Employment Program risks becoming haram sustenance, or at least shubhāt (doubtful). For example, an applicant of the Pre-Employment Program who still has a job but strangely passes the selection and gets the card to receive the funds. Evidently, the founder of the Gresnews portal, Agustinus Edy, has successfully been the Pre-Employment Program user although he has stated that he still got a job when filling out the registration form. 42 A similar case potentially experienced by the other participants who actually should not participate in this program. Thus, it clearly indicates that the money received is shubhat even haram.
Second, Islam teaches Muslims to actively work for a living and to fight unemployment. This various work-motivation verses can be observed in The Holy Qur'ān, such as i'malu or work, 43 kasab or profession 44 ibtagha or serious effort, 45 sana'a or work skills 46 and so on. Nevertheless, there is no guarantee of for Pre-Employment Program users to get a job. This condition can trigger psychological pressure for the users have received government assistance, but are still unable to get a job. According to an observer of Institute for Development of Economics and Finance (INDEF), Yudhistira, the online competences training given to Pre-Employment Program participants does not meet the employers' needs. Even the competence parties who issued the certificate are doubted. This is contradicted with the Vocational Training Center (Balai Latihan Kerja or BLK) whose certificates can be used to apply for jobs. 47  Third, Islam teaches Muslims to share food in the times of crisis; 49 giving food for needy people who are in dire need, 50 though they do not beg or beg directly; 51 giving food to the poor, orphans and people who are shackled, 52 such as people who were laid off so that they do not have income. Even people who do not care about the food needs of others are considered as religion liars. 53 In this context, instead of using the budget for online training which is not urgent, it is better allocated to meet urgent and emergency food needs. To sum up, health and food are so urgently more needed than training.

Hifz al-Aql (Education Preservation) Perspectives on the Implementation of Pre-Employment Program: A Criticism
There are three criticisms toward the implementation of the Pre-Employment Program during the Covid-19 pandemic from the perspective of Hifz al-Aql (education preservation). First, the training material does not produce competence. The Prophet Muhammad (SAW) taught Muslims to work professionally, through his words: Allah Ta'ala really likes a servant who does professional work when working. 54 Besides, He also called on Muslims to truly master and apply the knowledge learned, as it is said, that, Learn the knowledge that makes you well-known then apply it, you will become experts. However, the online training materials for Pre-Employment Program users only cover the cognitive aspects of work skills. As a matter of fact, job skills are competencies that combine cognitive, affective and psychomotor aspects. Job competence can only be obtained through direct training (not online) and on an ongoing basis (not instantaneous). According to Economist and Executive Director of the Institute for Development of Economics and Finance (INDEF), Tauhīd Ahmad, online education is more suitable for students. Workers should be trained via face-to-face physical skills education. Due to the pandemic, it is thus impossible to apply the face to face training. In other words, the Pre-Employment Program should be postponed and waiting for better condition. 55 More firmly, KPK found the weakness of training in the pre-employment program as follows: a) There are only 13% of the 1895 proper training online; b) the 89% training platforms are already available on the internet for free; c) Training methods are only one- Second, the training materials and facilities are not right on target. The Prophet Muhammad (SAW) said: forgetting is the destroyer of knowledge, while the waste of knowledge is that you convey it to those who are not experts. This hadīth shows that the transmission of knowledge must be right on target. In fact, according to a researcher from INDEF, Huda, the Pre-Employment Program was considered not on target because of the high digital divide in Indonesia. Nearly 40% of the laborers are so low educated that they do not know technology well. Not to mention 62% laborers are such non-millennial generations that do not familiar with digital world. 57 This means that there are two types of wasted knowledge in online training programs for Pre-Employment Program users: mismatching of both training materials and facilities.
The third one is fictitious participation. Based on a study conducted by KPK, even though the participants had not completed all classes from the training package, the training institutes strangely had issued the training certificates. In addition, some participants have received incentives even though they have not completed all the training purchased. This means that the state still pays for training though the participants did not actually participate in. 58 This is not in line with scientific ethics exemplified by The Prophet Muhammad (SAW), like honest (siddiq), trustworthy (amanah), accountable (tabligh) and scholar (fatanah). Unfortunately, the users of the Pre-Employment Program who do not complete the training package have the potential to commit lies (kadhib), betray trust (khianat), hide facts (kitman) and remain stupid (baladah).

Hifz al-Nasl (Social Preservation) Perspectives on the Implementation of Pre-Employment Program: A Criticism
There are three criticisms toward the implementation of the Pre-Employment Program in the midst of the Covid-19 pandemic from the perspective of Hifz al-Nasl (social preservation).
The first one is Discrimination. Islam requires leaders to prioritize the principles of justice. 59  are several things that can be classified as discriminatory: a) the online-based Pre-Employment Program recipient selection mechanism only benefits applicants who live in areas with good internet connections. Meanwhile, applicants who live in areas with poor internet connection, especially without internet connection access, will be systemically marginalized without having had time to compete; b) the online-based selection mechanism for the recipients only benefits tech-literate applicants; The applicants who are not the techsavvy will find it difficult to pass the selection.
Additionally, Supporting idea is also declared by a politician, Mufidayati, that the online-based Pre-Employment training program was ineffective, because not all regions in Indonesia could be connected to the internet network. 61 A similar statement was conveyed by Gandung Ismanto, a Public Policy Observer from Sultan Ageng Tirtayasa University, who criticized the Pre-Employment Program only reaches urban communities, but does not reach people in rural areas with agrarian characteristics. 62 Meanwhile, the spokesperson for the Business Competition Supervisory Commission (Komisi Pengawas Persaingan Usaha or KPPU), Guntur S. Saragih, highlighted the discrimination aspect in selecting the training institutions, digital platform partners, and payment system which must be transparent, non-discriminatory, and have minimal barriers to market entry. 63 The second one is Conflict of Interest. Islam prohibits practices which are defined as nepotism. The Holy Qur'ān calls on Muslims to prioritize the principle of justice more than family relations 64 , even hatred towards a community must not overthrow the principle of justice. 65  Program. 66 In addition, Wana Alamsyah, an Indonesia Corruption Watch (ICW) researcher, said that even though Adamas Belva officially resigned from the position of the President's millennial special staff, the potential for conflict of interest remained, because Belva's resignation did not abort the cooperation made between the government and Ruangguru as Pre-Employment Program partner. 67 The third one is violating human rights. Islamic law upholds human rights. 68 (The restriction in selecting the digital platform partners are classified as violating human rights, such as the right to freedom of opinion and expression, since there are only eight digital platforms cooperated with the Pre-Employment Program. 69 In addition, The National Commission on Human Right considers that the Pre-Employment Program does not help workers who have been suspended from work or laid off at the time of Covid-19 pandemic. Evidently, the implementation of Pre-Employment Programs is not on the right target and the management ought to be transparent and accountable. 70

Hifz al-Mal (Economic Preservation) Perspectives on the Implementation of Pre-Employment Program: A Criticism
The last criticism toward the implementation of the Pre-Employment Program in the midst of the Covid-19 pandemic comes from the perspective of Hifz al-Mal (economic preservation).
The first point has something to do with mubadhir expenditures and waste. Islamic law prohibits all forms of expenditure that are classified as profligacy (mubadhir). Mubadhir with regard to spending on assets that are ineffective or not on target. 71 For example, the Pre-Employment Program is considered to only benefit a handful of partner companies. 72 Meanwhile, extravagance (isrāf) relates to spending on assets that are not JOURNAL OF ISLAMIC THOUGHT AND CIVILIZATION Volume 11 Issue 1, Spring 2021 efficient or not efficient. 73 According to the Deputy Chairman of the People's Consultative Assembly (Majelis Permusyawaratan Rakyat or MPR), Syarief Hasan, online training as part of the Pre-Employment Program is not effective and efficient, not transparent and not accountable. In fact, it has the potential to waste the state money. 74 A similar assessment was conveyed by an ICW researcher, Almas Sjafrina, who assessed the implementation of the Pre-Employment Program as a waste of government budgets, one of which is because the Pre-Employment Program benefits various training providers more than the participants. 75 The second one is Monopoly. Islam requires an economy that can rotate the flow of funds from the rich to the poor so that it is not only concerned with the rich. 76 A factual example of Pre-Employment Program monopoly which deals with the flow of funds is done by Ruangguru. In this case, Ruangguru has controlled 62% of the training transactions for the community receiving the first phase of social assistance, worth IDR 1.6 trillion. In other words, Ruangguru is estimated to have a gross income of IDR 992 billion in a matter of weeks. 77 Moreover, the limited partnership of the Pre-Employment Program has indicated that the flow of funds is merely monopolized by the 8 digital platforms. The coordinator of the Indonesian Anti-Corruption Society (Masyarakat Anti-Korupsi Indonesia or MAKI), Boyamin Saiman, stated that the appointment of eight partners allegedly violated provisions in the form of unfair business competition or monopoly. 78 Meanwhile, the Business Competition Supervisory Commission stated that they had met and discussed with two of the eight digital platforms, Tokopedia and Bukalapak, to investigate the alleged business monopoly of the Pre-Employment Program partners. 79 The third one is the potential for corruption. Islamic law prohibits all forms of corrupt practices (ghulul) that harm the public. This prohibition can be found in The Holy Qur'ān (Surah Ali Imran named Kirkirah who died in a state of petty corruption, then The Prophet Muhammad (SAW) said that Kirkirah went to hell), as well as the Islamic law or Fiqh (all fiqh schools agree that corruption is haram). In this context, ICW assesses that the Pre-Employment Program has the potential for corruption, based on the appointment of eight partner platforms for the Pre-Employment Program which is mandated by the government without going through any mechanisms or procedures related to the procurement of goods and services, as in the mechanism of Presidential Regulation Number 16 of 2018 regarding the Procurement of Goods and Services. 80 Moreover, KPK will analyze and further investigate the alleged implementation of the Pre-Employment Program of in the 2020 budget year worth IDR 5.6 trillion reported by the Indonesian Anti-Corruption Society (Masyarakat Anti-Korupsi Indonesia or MAKI). 81

Conclusion
This Maqasid Sharī'ah -based multidimensional criticism article shows the negative aspects pertaining to the Pre-Employment Program of in time of the Covid-19 outbreak, from the perspective of preserving religion (hifz al-din), biopsychology (hifz al-nafs), education (hifz al-aql), social (hifz al-nasl) and economic (hifz al-mal). This article does not only strengthen the various criticisms conveyed by various groups, but also provide an argumentative basis from the perspective of Islamic law as well as a diagnosis regarding aspects that need to be addressed so that the implementation of the Pre-Employment Program runs optimally.