<p>Abstrak: Kajian ini dilakukan untuk menggali hukum tentang pemberian hadiah oleh Lembaga Keuangan Syariah (LKS) kepada nasabah berupa cindera mata maupun hadiah yang bersifat material pada saat pembukaan rekening dengan cara undian. Akad wadî‘ah dalam produk penghimpunan dana LKS secara substantif sama dengan akad qardh karena di dalamnya terkandung izin penggunaan objek yang dititipkan. Karena itu, akad wadî‘ah tersebut termasuk domain akad tabarru’. Sedangkan akad mudhârabah termasuk akad bisnis yang dikategorikan sebagai akad mu‘âwadhat/ tijârî. Jâ’izah tasjî‘iyah juga sama kedudukannya dengan akad mudhârabah, yaitu termasuk domain mu‘âwadhat. Karena itu, penulis menyimpulkan bahwa tidak relevan penggunaan jâ’izah tasjî‘iyah dalam memasarkan produk penghimpunan dana LKS yang menggunakan akad wadî‘ah atau qardh. Sebaliknya, jâ’izah tasjî‘iyah layak dipertimbangkan untuk digunakan dalam mempromosikan produk LKS yang meng- gunakan akad yang termasuk domain mu‘âwadhat.</p><p><br />Abstract: Personal Legal Opinion on Present in Syari’ah Financial Insti- tution. This study is aimed at deducting legal ruling of material gift or present offered by the Syari’ah financial institution (LKS) for their clients at the time of opening account by way of lottery. Wadî‘ah contract in collecting LKS funds is substantially similar to that of qardh contract because permission to usufruct the stored object is inherent in the contract, therefore such wadî‘ah contract is included in the domain of tabarru’. Mudhârabah contract, on the other hand, comprises business contract which is categorized as mu‘âwadhat or tijârî contract. Jâ’izah tasjî‘iyah also have the same status as mudhârabah contract which is included in the mu‘âwadhat domain. As such, the authors conclude that it is irrelevant to use jâ’izah tasjî‘iyah in selling the product of LKS fund collection with wadî‘ah or qardh contract. Conversely, jâ’izah tasjî‘iyah is worthy of considering to be used in promoting LKS product using contract that comprises in the mu‘âwadhat sphere.</p><p><br />Kata Kunci: hadiah, fatwa, mu‘âwadhat, qardh, wadî‘ah<br /><br /><br /></p>
Sejarah pelestarian dan perkembangan pengetahuan dan keilmuan manusia dilakukan dengan dua cara yaitu dihafal dan ditulis. Hafalan melahirkan tradisi lisan seperti pada cerita rakyat, sedangkan tulisan melahirkan pula tradisi cetak dan penerbitan. Proses penulisan dan pelestarian sebuah karya sangat penting disebabkan dua hal, yaitu: pertama, banyaknya orang yang masih berpegang pada tradisi lisan; dan kedua, tradisi tulis dapat dilahirkan tanpa hubungan secara fisik antara guru dan muridnya. Kata Kunci: fiqih, hukum Islam, sejarah, literatur
Islamic economic law is unresponsive and tends to be legal-formal in supervising Sharia finance and economic development. Economics, in fact, emphasizes the aspects of flexibility and convenience. This study aims to reveal the response of fatwas to economic and financial developments using the murā‘at al-‘ilal wa al-maṣāliḥ approach. The study use qualitative research method. The study used qualitative research methods, analyzed using the proposed fiqh and fiqh approaches. The data studied is the fatwa of the National Sharia Council (Dewan Syariah Nasional/DSN) of the Indonesian Ulema Council (Majelis Ulama Indonesia/MUI). This fatwa is examined by comparing chronologically the time, the opinion of the clergy, and economic developments. The three fatwas became the focus and debate of scholars examined to find patterns in responding to the needs of financial and economic transactions. As a result, fatwas are dynamic and responsive to industry needs. The law can change since the legal reasons (‘illat) behind it also changes. The existence of a law lies in how the cause of the law works; hence, in fatwa, there are things changing and some are permanent legal provisions. This finding has implications for corrections to previous legal provisions and changes to contracts made between financial institutions and clients.
Fatwa (opinion of jurist/mufti) is developed by mufti/ulama as an instrument of Islamic law as well as guidance for ummah. Fatwa is considered as an actual instrument of Islamic jurisprudence because of certain reasons: a) qaul ulama (jurist’s opinion) as another source of Islamic law beside Quran and hadits; b) there is one single authority of fatwa institution in Indonesia; and c) it is a Mufti’s response towards real social problems in the society. In fact, some fatwas of National Sharia Board are in harmonize with National Acts (i.e. Act of Central Bank).
There are spesific trends in modern development of Islamic law in Indonesia. Most of the moslems are getting committed to their own legal reasoning (ijtihad), or at least to the fatwa or legal decision given by ulama (moslem jurists) in the Islamic organization to which theyJoin, instead offour classical established schools. As Indonesian Mos lem do not recognize the concept of'ishmah orma'shum, the chance for liberalization ofijtihad is extremely huge. 2 M. Atho Mudzhar, "Penerapan Pendekatan Sejarah Sosial dalam Hukum Is lam", makalah disampaikan dalam acara diskusi yang dtselenggarakan oleh Pusat Pengkajian Unisba, di Bandung pada tanggal 8 Januari 1992, h. 2-4, t.d. Lihat pula M. Atho Mudzhar, "Fiqh dan Reaktualisasi Ajaran Is lam" dalam Budhy Munawar-Rachman (ed.),
As a tradition that has been practised for a long time, waqf or endowment is clear evidence that Muslims in Indonesia are developing through this worship. However, what if the waqf is in the form of a mosque, Islamic school, and grave (3M’s waqf). It is an unusual thing in the contemporary Islamic tradition, but its existence persists. Meanwhile, 'Urf as one of the legal propositions in establishing Islamic law has known the concept and has been practised for generations in suburban areas where most of the population is Muslim. This tradition is then accommodated in Law Number 41 of 2004 concerning endowment, which contains land endowment and endowment organiser (nazhir). This paper examines the tradition of endowment in Indonesian society to benefit mosques, Islamic schools, and graves. By using the historical and analytical-conceptual approaches, this paper will analyse waqf in these three forms. The results of this study can be taken into consideration by stakeholders in developing strategies for strengthening and empowering 3M's donated land to create benefits for the Indonesian since 3M’s endowment is commonly found in Indonesian society.
AI-Ijarah al-Muntahiyyah bi al-Tamlik (IMBT) is conceptually almost the same as leasing which is conducted by world financial institutions, including those of in Indonesia. IMBT is a service product of syari'a financial institution which is transparant and is able to involve the third party whenever it is necessary. In the context of Indonesia, economic syari'a is culturally designed and run by the Coumil of Indonesian Ulama (MUI). In order to regulate the bussiness in the syari'a system, MUI forms the Council of National Syari'a (DSN) issuing the fatwas; in order to give monitoring, DSN places The Board ef Syari'a Controller (DPS) in every business unit which uses syari'a system; in order to solve the syari'a business disputation, MUI forms the Arbitration Board of National Syari'a (Basyarnas). Moreover, The State has structurally accomodated the system of syari'a business in law and regulation. Therefore, The openess characteristics (the principle of free based contract) which is also practiced in the contract of IMBT is restricted by the law and regulation and considered appropriate in syari'a point of view based on DSN-MUI fatwas.
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