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Journal articles on the topic 'Maysir'
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1
Ramly, Ar Royyan. "Konsep Gharar dan Maysir dan Aplikasinya pada Lembaga Keuangan Islam." Islam Universalia: International Journal of Islamic Studies and Social Sciences 1, no. 1 (2019): 62–82. http://dx.doi.org/10.56613/islam-universalia.v1i1.107.
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This paper aims to analyze and provide an understanding of the application of gharar and maysir in financial institutions. Islamic financial institutions must avoid the components of gharar and maysir in the implementation of financing and funding. Gharar is often associated with a risk or danger faced in a transaction or investment activity; we can see the component of gharar in two parts, namely gharar fahisy and gharar yasir. Maysir is often met with conditions of speculation when investing both in the capital market and money market, causing one party to feel disadvantaged. Therefore both gharar and maysir components must be avoided in the Islamic financial institutions.
 DOI: https://doi.org/10.5281/zenodo.3236462
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Ar, Royyan Ramly. "Konsep Gharar dan Maysir dan Aplikasinya pada Lembaga Keuangan Islam." Islam Universalia: International Journal of Islamic Studies and Social Sciences 1, Mei 2019 (2019): 62–82. https://doi.org/10.5281/zenodo.3236462.
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This paper aims to analyze and provide an understanding of the application of gharar and maysir in financial institutions. Islamic financial institutions must avoid the components of gharar and maysir in the implementation of financing and funding. Gharar is often associated with a risk or danger faced in a transaction or investment activity; we can see the component of gharar in two parts, namely gharar fahisy and gharar yasir. Maysir is often met with conditions of speculation when investing both in the capital market and money market, causing one party to feel disadvantaged. Therefore both gharar and maysir components must be avoided in the Islamic financial institutions. <strong>Source</strong>: https://ejournal.cyberdakwah.com/index.php/Islam-Universalia/article/view/107
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Aravik, Havis, and Ahmad Tohir. "EDUCATION ON THE RISKS OF USURY, GHARAR, AND MAYSIR IN E-COMMERCE BUSINESS." SELAPARANG: Jurnal Pengabdian Masyarakat Berkemajuan 7, no. 3 (2023): 2219. http://dx.doi.org/10.31764/jpmb.v7i3.20056.
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ABSTRAKRiba, Gharar dan Masyir merupakan salah satu permasalahan yang sering kali ditemukan dalam berbagai aktivitas ekonomi dan bisnis, baik konvensional maupun online. Islam membolehkan Islam membolehkan bisnis termasuk pada bidang e-commerce dengan syarat tidak mengandung riba, gharar, dan maysir. Karena ketiganya secara tegas dilarang Al-Qur’an dan Hadits. Pemahaman tentang ini sangat penting sekali, karena banyak model bisnis kontemporer berbasis jual beli online tidak lagi taat dan patuh terhadap aturan tersebut. Tujuan dari pengabdian ini adalah untuk memberikan pengetahuan dan pemahaman secara komprehensif tentang masalah tersebut, sehingga mendapatkan kejelasan dan mampu di implementasikan dalam kehidupan sehari-hari. Metode yang digunakan adalah metode ceramah, diskusi, demontrasi, dan evaluasi. Peserta kegiatan berjumlah 15 orang dari Prodi Perbankan Syariah Sekolah Tinggi Ekonomi dan Bisnis Syariah (STEBIS) Indo Global Mandiri. Hasil pengabdian ini memperlihatkan bahwa 66,7 % belum mengetahui konsep Riba, Gharar dan Maysir, sedangkan 33,3% persen sudah mengetahui. 80% setuju kegiatan ini sangat bermanfaat dan 20% menyatakan tidak (biasa). Dalam konteks ini tidak bisa dipungkiri bahwa ada beberapa bisnis online yang mengandung riba, gharar, dan maysir. Masyarakat perlu paham dan mengerti, serta berhati-hati supaya terhindar dari kegiatan tersebut. Kata Kunci; edukasi; riba; gharar; maysir; e-commerce ABSTRACTUsury, Gharar and Masyir are problems that are often found in various economic and business activities, both conventional and online. Islam allows Islam allows business, including in the e-commerce sector, provided that it does not contain usury, gharar and maysir. Because all three are expressly prohibited by the Koran and Hadith. Understanding this is very important, because many contemporary business models based on online buying and selling no longer obey and comply with these rules. The aim of this service is to provide comprehensive knowledge and understanding of these problems, so that they gain clarity and can be implemented in everyday life. The methods used are lecture, discussion, demonstration and evaluation methods. The activity participants numbered 15 people from the Sharia Banking Study Program at the Indo Global Mandiri College of Economics and Business (STEBIS). The results of this service show that 66.7% do not know the concepts of Riba, Gharar and Maysir, while 33.3% already know. 80% agreed that this activity was very useful and 20% said it was not (usual). In this context, it cannot be denied that there are several online businesses that contain usury, gharar and maysir. The public needs to understand and understand, and be careful to avoid these activities. Keywords: education; usury; gharar; maysir; e-commerce
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Yousufi, Waqar, and Dr Shahnaz Ghazi. "Prohibition of interest and gambling in the Islamic economic system." Al Khadim Research journal of Islamic culture and Civilization 2, no. 2 (2021): 154–70. http://dx.doi.org/10.53575/arjicc.u10-v2.2(21)154-170.
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The Prophet admonished riba (usury) in its all methods in his farewell Pilgrimage speech. The article examines the rules of interest (usury) and Maysir (gambling) and how it fits within the realm of Islamic finance , as it is described in the Holy Qur’an and as it is demonstrated by the Prophet in his Sunnah . Following verses of the Qur’an and its interpretations through the hadiths of Prophet are also described in the article. Referring to an argument saying the modernists claim that what is prohibited in Qur’an is the form of interest (usury) and Maysir (gambling) mentioned to the then prevailing practice of lending in the pre-Islamic era, the authors confidently ruled out the logic saying that any increase over and above the principal should be riba (usury) and Maysir (gambling) and as such it is prohibited. The modernists also raised some controversial issues like-‘difference between riba (usury) and maysir (gambling) ‘individual and institutional riba’. All these titles are defeated with satisfactory Shari`ah references. While answering the issues specified earlier, the authors categorically explored the inborn beauties of Islamic Banking and finance as well as disclosed the differences between Islamic and Conventional economy system. The authors, in a nut shell, stress on the point in this paper that any form of riba and maysir is strictly avoided in the Islamic society and Islamic economy System.
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Maliha, Dewi Maliha, Mahdalina Nanda Alhusna, and Ahmad Zaidanil Kamil. "Meaning of al-Maysir from the Perspective of Middle Eastern Mufasirs and Its Contex." An-Nur International Journal of The Quran & Hadith 2, no. 2 (2024): 11–23. https://doi.org/10.62032/aijqh.v2i2.53.
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This paper examines the perspectives of Sayyid Quṭb, Aḥmad Muṣṭafā al-Marāghī, Muḥammad ‘Abduh, and Wahbah al-Zuḥaylī regarding the meaning of al-maysir and its contextualization in contemporary settings. The study stems from the issue of modern prize-based draws, which share characteristics with the concept of al-maysir. The research aims to present a balanced interpretation to address these challenges. It explores the relationship between prize-based draws and al-maysir as outlined in Surah al-Baqarah [2]: 219 and Surah al-Mā’idah [5]: 90-91. A thematic tafsir approach is employed to capture the exegetical views, gathering related verses under a single theme for comprehensive analysis. The findings indicate that, according to Sayyid Quṭb, Aḥmad Muṣṭafā al-Marāghī, Muḥammad ‘Abduh, and Wahbah al-Zuḥaylī, not all forms of prize-based draws are deemed haram from a Quranic perspective. As technology has evolved, prize-based draws manifest in various forms, offline and online. The study concludes that draws associated with al-maysir—particularly those involving betting, fostering enmity, or causing negligence of religious duties—are impermissible. Among these exegetes, only Muḥammad ‘Abduh, in Tafsir al-Manār, specifically discusses maysir al-yanāṣīb, or lottery gambling, which closely resembles modern prize-based draws. Although contemporary draws may occur without direct interaction and may seem less prone to causing animosity compared to pre-Islamic gambling practices, they still involve elements of gambling as they represent the unjust acquisition of wealth without legitimate exchange or benefit.
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Sari, Intan Novita, and Lysa Ledista. "GHARAR DAN MAYSIR DALAM TRANSAKSI EKONOMI ISLAM." Izdihar: Jurnal Ekonomi Syariah 2, no. 2 (2022): 22–40. http://dx.doi.org/10.32764/izdihar.v2i2.2610.
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Dengan kodratnya manusia sebagai makhluk sosial pasti mengalami kebutuhan-kebutuhan Ekonomi dari pihak lain untuk menjalani hidupnya. Tetapi sebagai pemeluk agama islam yang menyandarkan semua aktifitas pada kehidupan sehari-hari pada ketentuan-ketentuan hukum Islam yang mana sudah ditetpkan dalam sumber utama hukum Islam yakni, Al-Qur'an, sunnah, ijma', dan Qiyas. Maka dari itu sepantasnya bagi masyarakat muslim khususnya di Indonesia dan seluruh dunia untuk menghindari transaksi untuk memenuhi kebutuhan Ekonominya yang terindikasi mengandung Gharar, dan Maysir. Dari hal itu, perlu kita menelaah lebih mendalam lagi tentang keharaman Gharar dan Maysir dalam transaksi Ekonomi Islam. Sedangkan hasil dari menelaah ditemukan bahwasanya Gharar dan Maysir merupakan sesuatu yang tidak di perbolehkan di dalam syari'at Islam. Maka dari itu, untuk kita sebagai pelajar abadi merupakan hal yang bagus di dalam memahami dan mengamalkannya dalam kehidupan yang fana ini.
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Mursyidah, Azizah. "PENGENALAN PENTINGNYA KOPERASI PROPERTY SYARIAH DI DESA NAMBO GREEN VILLAGE." SAHID MENGABDI: Jurnal Pengabdian Masyarakat Institut Agama Islam Sahid Bogor 2, no. 01 (2023): 32–36. http://dx.doi.org/10.56406/jsm.v2i01.164.
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Koperasi syariah merupakan lembaga mikro yang berprinsip pada prinsip syariah, tujuan adanya koperasi properti syariah untuk menyiapkan hunian berdasarkan prinsip syariah yakni prinsip mengedepankan unsur keadilan tidak mengedepan prinsip , riba, maysir, gharar, tadlis, dan zolim. Penilitian ini merupakan penelitian yang membahas analisis deskriptif kualitatif dan survey lapangan; hasil dari penelitian ini adalah bertambahnya pemahaman masyarakat tentang koperasi syariah yang menghubungkan koperasi syariah, serta akad-akad muamalah syariah yang ada dalam koperasi syariah; diantaranya: ba’I Assalam, Murabahah, Ba’I Istishna, serta Ijarah Muntahiya Bittamlik.serta dilarangnya MAGRIB (Maysir, Gharar, Riba, Tadlis, Bathil).
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Muhsin Thaha, Muzakkir, and Rifanida Zakiyatulhaq Al Hasan. "Unsur Gharar dalam Penukaran Kupon yang Diperoleh di Wahana Permainan." Al Barakat: Jurnal Kajian Hukum Ekonomi syariah 4, no. 01 (2024): 37–47. https://doi.org/10.59270/jab.v4i01.232.
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Permainan merupakan salah satu kegiatan yang digemari oleh banyak orang dari semua tingkatan usia, salah satunya adalah permainan yang ada pada wahana permainan di Fun City, Mayasari Plaza, Tasikmalaya, Jawa Barat. Permainan ini menggunakan akad sewa menyewa namun untuk menarik banyak pengunjung pihak wahana bukan hanya menyewakan mesin permainan namun mereka juga memberikan hadiah. Besaran hadiah sesuai dengan jumlah kupon yang berhasil didapatkan pengunjung sehingga hadiah yang yang didapatkan pun akan berbeda-beda. Hal ini menimbulkan ketidakseimbangan nilai ekonomis dari barang yang didapat, Selain itu terdapat beberapa permainan yang mengandung unsur spekulasi atau untung-untungan. Sedangkan dalam Islam untung-untungan atau spekulasi termasuk ke dalam judi (maysir). Dan Islam melarang kegiatan yang mengandung unsur judi ( maysir) . Maka dari itu peneliti tertarik untuk meneliti bagaimana sistem perolehan kupon yang dapat ditukar dengan hadiah dari wahana permainan di Fun City, Mayasari Plaza, Tasikmalaya, Jawa Barat. serta bagaimana ditinjau dalam hukum Islam. Penelitian ini merupakan penelitian kualitatif dengan jenis penelitian lapangan (field research). Adapun teknik pengumpulan data yang digunakan berupa observasi, wawancara dan dokumentasi. Hasil dari penelitian ini menunjukan bahwa sistem permainan pada wahana permainan Fun City, Mayasari Plaza, Tasikmalaya terbagi menjadi dua. Yang pertama, jenis permainan yang sistem permainannya melibatkan pemikiran atau kecerdasan dan yang kedua, jenis permainan yang sistem permainannya hanya mengandalkan terkaan dan keberuntungan. Hukum hadiah dari jenis permainan yang sistem permainannya melibatkan pemikiran atau kecerdasan adalah boleh karena pada sistem permainannya tidak mengandung unsur judi (maysir) sedangkan hukum hadiah yang diperoleh dari jenis permainan yang sistem permainannya hanya melibatkan terkaan dan keberuntungan adalah tidak boleh karena pada sistem perminannya mengandung unsur judi (maysir).
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Tona, Tuah Itona. "PRAKTIK GHARAR DAN MAISIR ERA MODERN." Mu'amalat: Jurnal Kajian Hukum Ekonomi Syariah 14, no. 2 (2022): 163–76. http://dx.doi.org/10.20414/mu.v14i2.5504.
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Along with the development of technology in this modern era, it also develops in terms of muamalah transactions such as the presence of new applications that change contracts that were previously carried out in person can now be done online and are considered to be easier, the sophistication of the technology can also have an impact on transactions that contain elements of fraud, betting and others by irresponsible parties. In modern muamalah activities, there are gharar and maysir practices carried out by several parties. The presence of sophisticated transactions in this modern era makes users not aware of whether the transaction contains elements such as gharar (obscurity) and maisir (gambling) in the device or transaction. The prohibition of gharar and maysir is increasingly relevant for this modern era because modern markets contain many attempts to transfer risk (danger) to other parties that contain elements of gambling. Because this transaction is prohibited in Islam and as economic actors, humans must be more careful and selective in order to avoid gharar and maysir which in this modern era have turned into several forms such as in banking, insurance, stock exchanges, online gambling and games online.
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Abedifar, Pejman. "Formalism versus Purposivism in Islamic Jurisprudence: The Case of Islamic Finance Law." Religions 14, no. 4 (2023): 465. http://dx.doi.org/10.3390/rel14040465.
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This manuscript critically discusses the current implications of the scriptural injunctions against gharar and maysir. It elaborates how overlooking the features of the contemporary world and adopting a formalistic approach in Islamic jurisprudence have led to absurdity in the implication of the doctrines of gharar and maysir for Muslims’ financial activities. The manuscript also underscores the necessity of adopting the maqāsid approach (purposivism) in Islamic jurisprudence. It propounds that the cogent concern of the injunctions could have been an initiative for Islamic scholars to establish an advanced contract law and to promote transparency in economic activities if a maqāsid approach had been adopted in Islamic jurisprudence.
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Saputra, Andrian, and Sandi Andika Sandi. "Transaksi Game Slot Berupa Chip ditinjau Atas Dimensi Fiqh dan Hukum Islam." Qawãnïn Journal of Economic Syaria Law 7, no. 2 (2023): 133–43. http://dx.doi.org/10.30762/qaw.v7i2.290.
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 This article examines the practice of buying and selling slot games where chips are included in the gambling buying and selling transactions. This practice is called Maysir in Islamic economics. This kind of buying and selling occurs considering that the level of public interest, from young people to adults, they switch activities by playing this kind of game. Even though a fatwa has been issued from the MUI regarding such games being haram. However, people in Bengkalis consider this game to be just a normal game. The purpose of this research is to find out about forms of buying and selling that are haram carried out with the status of online games. The research carried out is classified as field study type research. Where it uses primary and secondary data sources. The analysis used in this research is to present qualitative analysis to describe and describe slot game transactions in Bengkalis Regency which are studied based on Islamic jurisprudence and law. The current practice of Game Chip trading transactions can be Web-based, starting from advertising on internet-based virtual entertainment, be it Facebook, Instagram, WA and other virtual applications. Thus, the practice of buying and selling slot games is that the object/goods traded contain a maysir component. According to the terms and conditions, buying and selling chips in online games violates Islamic law in buying and selling because it contains elements of gambling (maysir).
 
 
 
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Noviyanti, Triana Ayu, Sri Wigati, and Wanda Hana Choirunnisa. "Analisis Hubungan Antara Laba dan Tujuan Ekonomi Syariah Kontemporer." Maliyah : Jurnal Hukum Bisnis Islam 14, no. 1 (2024): 62–87. http://dx.doi.org/10.15642/maliyah.2024.14.1.62-87.
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This research discusses profits in Islamic economics by considering not only material aspects, but also spiritual aspects. In a sharia economic perspective, profits must take into account compliance with sharia principles such as the prohibition of usury, gharar and maysir. This study refers to the Al-Qur'an and Hadith to analyze the relationship between profit and economic goals in contemporary sharia business. The method used is qualitative research with a library research approach, which produces subjective conclusions. The aim of the research is to provide understanding to the public about the importance of following sharia economic principles in doing business. The formulation of the problem in this article is that many businesses in the 21st century still violate sharia principles, such as riba, gharar, and maysir. In this case thrifting contains elements that are not in accordance with sharia economic principles.
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Chowdhury, Mohammad Ashraful Ferdous. "Why Islamic finance is different? A Short Review of Islamic Jurisprudential Interpretation about Usury, Ambiguity (Gharar), Gambling (Maysir) and Exploitative Commercial Arbitrage (Talaqi alRukban)." Journal of Emerging Economies and Islamic Research 3, no. 3 (2015): 69. http://dx.doi.org/10.24191/jeeir.v3i3.9069.
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Unlike the traditional Finance, Islamic finance must observe the teachings of Shari’ah whose basic teaching cannot be violated at any point in time. These basic teachings constitute the core element of the faiths that are best described as maqasid al-shari’ah. While prohibiting Riba, Gharar, Maysir, Islam promotes maslahah by protecting the interests and benefits of all parties involved in the market. This paper emphasizes on the main underlying causes (‘Illah) for the prohibition of these on the basis of Islamic and socio-economic point of views. This is paper is based on secondary sources such as classical books, articles etc. There is no difference of opinion among scholars that Riba, Gharar, Maysir is clearly prohibited by both Quran and the Sunnah. However, Questions continue to be raised about their meanings and implications because of the diverse applications in commercial transactions (Mu’malat). This paper is a humble attempt to clarify the meaning and implications of these terms.
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Saratian, Eko Tama Putra, Mochamad Soelton, Mugiono Mugiono, and Muhtadin Muhtadin. "KNOWLEDGE OF “MAGHRIB” (MAYSIR, GHARAR AND RIBA) FOR THE HALAL TRANSACTION OF THE COMMUNITY." ICCD 2, no. 1 (2019): 33–37. http://dx.doi.org/10.33068/iccd.vol2.iss1.198.
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This is a community service related to the development of economic community through socialization on muamalah principle and the prohibition of maghrib (maysir, gharar and riba) in the daily transaction. Nowadays, some people in Indonesia have begun to care about the dangers of riba and its impact on the economy. Muslims have believed that riba is haram. Some of them certainly can define as well as interpret the term of riba, but not for maysir and gharar. According to the perspective, Islam always encourages the practice of good muamalah principle and forbids maghrib. Ironically, there are still many ordinary people do not understand the general rules of maghrib. In returning the daily transaction to avoid maghrib, it is necessary to learn deeply about this subject. For this reason, there is a need for socialization to the wider community to increase good understanding of the maghrib and get literacy about sharia transaction well and certainly can be implemented in the daily transaction of community in Indonesia.
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Chowdhury, Mohammad Ashraful Ferdous. "Why Islamic finance is different? A Short Review of Islamic Jurisprudential Interpretation about Usury, Ambiguity (Gharar), Gambling (Maysir) and Exploitative Commercial Arbitrage (Talaqi alRukban)." Journal of Emerging Economies and Islamic Research 3, no. 3 (2015): 70–83. https://doi.org/10.24191/jeeir.v3i3.6415.
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Unlike the traditional Finance, Islamic finance must observe the teachings of Shari’ah whose basic teaching cannot be violated at any point in time. These basic teachings constitute the core element of the faiths that are best described as maqasid al-shari’ah. While prohibiting Riba, Gharar, Maysir, Islam promotes maslahah by protecting the interests and benefits of all parties involved in the market. This paper emphasizes on the main underlying causes (‘Illah) for the prohibition of these on the basis of Islamic and socio-economic point of views. This is paper is based on secondary sources such as classical books, articles etc. There is no difference of opinion among scholars that Riba, Gharar, Maysir is clearly prohibited by both Quran and the Sunnah. However, Questions continue to be raised about their meanings and implications because of the diverse applications in commercial transactions (Mu’malat). This paper is a humble attempt to clarify the meaning and implications of these terms.
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Hidayat, Bambang, Ayu Rahayu Nurhalizah, Andriani Samsuri, and Eka Nurjannah. "The Concept of Hedging Instrument Forward In Islamic Economic Perspective." JES (Jurnal Ekonomi Syariah) 7, no. 1 (2022): 87. http://dx.doi.org/10.30736/jesa.v7i1.282.
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This research aims at explaining more in-depth about Islamic hedging related to the problem of muwa’adah status in Islamic hedging. The use of muwa’adah as an Islamic hedging instrument which promises to carry out transactions in the future, actually still becomes a subject of debate since there are some different opinions about whether or not it is permissible to carry out the concept of muwa’adah in a transaction. This research is descriptive qualitative research and uses qualitative data analysis, by conducting a direct analysis of the hedging scheme through the process of data reduction, data display, and verification. The results of this study reveal that in sharia hedging, swap and forward contracts should not be used, because swaps and forwards contain elements of usury. While the option contract contains speculation (maysir). If the forbidden aspects (haram) in ‘forward’ and ‘swap’ instruments are analyzed, generating al-sharf al-ajil and maysir (khathar/speculation), then the alternatives are 1) forward agreement by way of a price-fixing agreement; 2) bay’ al-iltizam; 3) bay’ al-‘urbun; and 4) al-bay’ bi al-shart.
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Ridwan, Muhammad, Bagus Rizki, Muhammad Abrar Kasmin Hutagalung, Difa Ainayah, and Nuraini Najwa. "Sosialisasi Bahaya Akad Maysir (Judi Online) dan Akad Gharar (Pinjaman Online)." Dinamis: Jurnal Pengabdian Kepada Masyarakat 4, no. 2 (2024): 125–33. https://doi.org/10.33752/dinamis.v4i2.7513.
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Pelaksananan kegiatan Pengabdian masyarakat telah dilaksanakan memberikan pemahaman dan pengetahuan Kepada jamaah Masjid Al-Hidayah Komp. KPUM, Kel Terjun Medan Marelan mengenai sosialisasi bahaya akad maysir (judi online) dan akad gharar (pinjaman online). Judi online merupakan sejenis candu, dimana awalnya hanya mencoba – coba dan memperoleh kemenangan akan memacu hasrat atau keinginan untuk mengulanginya dengan taruhan yang lebih besar dan lebih besar lagi dengan pemikiran semakin banyak uang yang dipertaruhkan maka kemenanganpun akan memperoleh hasil yang lebih banyak. Judi online itu sendiri dapat dilakukan dimana saja dan kapan saja selama pelaku judi online tersebut memililiki banyak waktu luang, sejumlah uang yang digunakan sebagai taruhan yang terdapat di rekening tabungan pelaku, dan komputer atau smartphone serta koneksi internet yang digunakan sebagai alat untuk melakukan perjudian online kegiatan pengabdian masyarakat ini mengunakan metode kualitatif merupakan metode berupa memberikan materi kepada responden dan melakukan wawancara kepada respoden. Hasil dari pengabdian kepada masyarakat yang dilakukan langsung terjun kelapangan kepada subjek pengabdian kepada masyarakat, mengenai sosialisasi bahaya akad maysir (judi online) dan akad gharar (pinjaman online) membuat masyarakat paham dan memahami judi online dan pinjaman online untuk menjahuinya.
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Munawarsyah, Munawarsyah. "Analisis Hukum Ekonomi Syariah terhadap Transaksi Paylater pada Aplikasi Shopee." Glossary : Jurnal Ekonomi Syariah 2, no. 2 (2024): 89–102. https://doi.org/10.52029/gose.v2i2.236.
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Perkembangan teknologi keuangan telah melahirkan berbagai metode pembayaran, salah satunya adalah transaksi bayar nanti (PayLater) yang banyak digunakan di platform e-commerce seperti Shopee. Namun, penggunaan PayLater menimbulkan pertanyaan mengenai kepatuhan terhadap hukum ekonomi syariah, terutama terkait dengan unsur riba, gharar, dan maysir. Penelitian ini menggunakan pendekatan kualitatif dengan analisis deskriptif. Data dikumpulkan melalui studi literatur, wawancara dengan ahli hukum syariah, dan analisis dokumen terkait syarat dan ketentuan penggunaan layanan PayLater di Shopee. Hasil penelitian menunjukkan bahwa transaksi PayLater pada aplikasi Shopee berpotensi mengandung unsur riba, karena adanya biaya tambahan yang dikenakan jika pembayaran terlambat. Selain itu, terdapat unsur gharar akibat ketidakpastian dalam biaya dan syarat pembayaran, serta resiko maysir yang muncul dari perilaku konsumen yang cenderung berhutang tanpa perencanaan keuangan yang matang. Meskipun PayLater menawarkan kemudahan bagi konsumen, transaksi ini tidak sepenuhnya sesuai dengan prinsip hukum ekonomi syariah. Pengguna disarankan untuk lebih berhati-hati dan mempertimbangkan alternatif pembayaran yang sesuai dengan syariah. Regulasi yang lebih ketat dan edukasi mengenai risiko penggunaan PayLater sangat diperlukan untuk memastikan transaksi yang dilakukan tidak melanggar prinsip-prinsip syariah.
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Alam, Azhar, Sri Herianingrum, Muhamad Nafik Hadi Ryandono, and Nur Puji Rohmawati. "The Role of Islamic Investment Ethics in Preventing Fraudulent Investments." Perbanas Journal of Islamic Economics and Business 3, no. 1 (2023): 37. http://dx.doi.org/10.56174/pjieb.v3i1.81.
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The case of bulging investment is still rife and causes losses for investors. This study aims to determine the role of Islamic investment ethics in preventing investment based on theoretical studies through a literature review and reinforced by the opinions of religious experts, investment experts, and law enforcement staff. This study used a descriptive qualitative approach using primary data from theoretical studies from various literature sources and interviews with ten people, including religious and investment experts. Moreover, The results show that the role of Islamic investment ethics in preventing investments such as staying away from riba, gharar, and maysir, using the principle "Al-Ghunm bi Al-Ghurm," which means the profit or income obtained is balanced with the losses incurred and uses the principle of prudence in making investments. This study provides advice on the need for education for the community related to investments related to riba, gharar, maysir, and the harmony between risk and profit, and the need for the principle of prudence before making investments that there is no case of bulging investment.
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Abd. Majid, Muhammad Shabri. "KRISIS EKONOMI DAN SOLUSINYA DALAM PERSPEKTIF ISLAM: ANALISIS KRISIS EKONOMI GLOBAL 2008." JURNAL PERSPEKTIF EKONOMI DARUSSALAM 1, no. 2 (2017): 85–97. http://dx.doi.org/10.24815/jped.v1i2.6547.
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This study discusses descriptively causes of the 2008 credit crunch and sub-prime mortgage crises that started in the U.S. and suggests some solutions to overcome it from an Islamic perspective. Islam has its own recipe to overcome the crises, which lately has occurred more frequently. To offer solutions for the crisis, the study highlights and identifies first the main causes of the crises. Islamic economy which is riba (interest)-, gharar (uncertainty)-, and maysir (gambling)-free is believed to be more resilient economic system during the crisis as compared to the conventional counterparts, and its adoption could prevent the economy from the crisis in the future.Tulisan ini membahas secara deskriptif penyebab krisis ekonomi global 2008 yang terjadi di Amerika Serikat serta solusinya dari perspektif Islam. Islam memiliki cara tersendiri untuk mengatasi krisis, yang akhir-akhir ini lebih sering terjadi. Untuk menawarkan solusi terhadap krisis ekonomi, tulisan ini mengidentifikasi terlabih dahulu penyebab utama dari krisis, dan kemudian menawarkan solusinya. Ekonomi Islam yang bebas riba (bunga), gharar (ketidakpastian), dan maysir (perjudian) merupakan sebuah sistem ekonomi yang lebih tangguh selama krisis dibandingkan dengan sistem ekonomi konvensional, dan penggunaan sistem ekonomi Islam diyakini mampu mencegah ekonomi dari krisis di masa depan.
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Imam Mawardi, Moch. Su'eb, A. Afif Amrullah, Nihro Afandi, and Uswatun Chasanah. "MITIGASI RESIKO SUKUK GAGAL BAYAR DALAM PERPEKTIF EKONOMI SYARIAH." Revenue : Jurnal Ekonomi Pembangunan dan Ekonomi Islam 7, no. 02 (2024): 64–75. https://doi.org/10.56998/tyjzhb13.
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Industri keuangan syariah telah berkembang pesat di pasar keuangan global hingga tahun 2015 ketika mengalami perlambatan pada tahun 2016 dengan perkiraan nilai USD 1,89 triliun. Wanprestasi sukuk harus dapat diatasi atau dihindari, sehingga melalui makalah ini kami ingin mengungkapkan risiko yang dapat timbul dari sukuk dan memitigasi risiko gagal bayar sukuk. Jenis metode penelitian yang digunakan dalam penelitian ini adalah literatur, yaitu penelitian yang penemuan objeknya dilakukan dengan menggali informasi literatur. Hasil penelitian ini, penyelesaian risiko gagal bayar salah satunya dengan melakukan restrukturisasi sukuk. Adapun untuk restrukturisasi, yaitu penjadwalan ulang, pemberian perpanjangan waktu, regulasi harus diperketat, seperti obligasi konvensional tetap menggunakan prinsip syariah sekaligus dan semua transaksi Sukuk harus halal, hindari transaksi riba (membayar dan mengambil bunga), gharar (ambiguitas, fraud), dan maysir (permainan peluang), larangan berinvestasi pada produk dan jasa yang tidak sesuai dengan syariah, perlu persetujuan dari Dewan Penasehat Syariah. Ada dua implikasi utama dari prinsip syariah penyelesaian sengketa ini. Pertama, para pihak diberi keleluasaan untuk menentukan resolusi melalui negosiasi yang adil, selama tidak bertentangan dengan aturan Syariah lainnya, seperti riba, gharar, dan maysir. Kedua, perancah konkret untuk restrukturisasi utang semakin sedikit karena para pihak dapat menyusun sejumlah solusi.
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Syamsuddin and Ngatmin Abbas. "Analisis Investasi Online Perspektif Ekonomi Syariah." Journal of Islamic Economic and Law (JIEL) 1, no. 2 (2024): 16–24. https://doi.org/10.59966/jiel.v1i2.1112.
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Online investment has gained popularity in the digital age, but a major challenge is ensuring that such investments comply with Islamic economic principles. Islamic economics emphasizes the prohibition of riba (interest), gharar (excessive uncertainty), and maysir (gambling) in all forms of investment. This study aims to analyze the extent to which online investments adhere to Islamic economic principles and to provide practical guidance for Muslim investors in selecting compliant investment products. The research employs a library research method by gathering data from various literature sources relevant to Islamic economic principles and online investment practices. The collected data is analyzed to evaluate the compliance of online investments with Sharia principles. The findings reveal that while online investments offer convenience and flexibility, many investment products do not fully comply with Sharia principles. This study discusses key elements such as transparency, fairness, and risk, and provides guidance for choosing investments that align with Islamic economic principles. The study identifies that online investments must be free from riba, gharar, and maysir to be considered Sharia-compliant. Additionally, it is crucial for investors to verify legality, monitor transparency, and consult with Sharia experts.
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Ibrahim Issack, Najma, and Laura Nyaloti. "Islamic Finance and its Effect on Financial Performance of Commercial Banks in Kenya: A Case Study of First Community Bank Limited." International Journal of Research and Innovation in Social Science VIII, no. VIII (2024): 4587–97. http://dx.doi.org/10.47772/ijriss.2024.8080352.
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In this study, First Community Bank Limited was used as a case study to examine the goals of islamic finance as they relate to the financial performance of commercial banks. Determine the effect of riba, gharar, and maysir bans on the monetary execution of commercial banks was the explicit aim. The management of First Community Bank Limited and other academics will find the study important. The target population consisted of 106 staff of First Community Bank. The study utilized stratified random sampling, allowing generalizations to be made across a broader population that are statistically valid. Slovin’s Formula was used to arrive at a sample of 84 staff out of a target of 106 staff of First Community Bank. Questionnaires were used as the data gathering tools. The study concluded that the restriction of riba (interest) has an impact on the financial health of commercial banks based on its findings. The majority of respondents concurred that gharar restriction had an impact on the financial performance of commercial banks. According to the research’s conclusions, commercial banks’ financial performance is impacted by the prohibition of gharar. Majority of respondents stated that the ban on maysir (gambling) affects how well commercial banks function financially. The study concluded that the restriction of maysir (gambling), based on its findings, had an impact on the financial health of commercial banks. Majority of the respondents agreed that sharing of business risks influence financial performance of commercial banks. Based on the findings, the study came to a conclusion that sharing of business risks affects financial performance of commercial banks. The response of prohibition of riba (interests) and financial performance of commercial banks. On property rights affect financial performance of commercial banks in Kenya, 3% strongly disagreed, 15% disagreed, 20% were neutral, 23% agreed and 40% strongly agreed. On creating wealth affect financial performance of commercial banks in Kenya, 28% agreed and 37% strongly agreed. On reduction of state resources affect financial performance of commercial banks in Kenya, 25% agreed and 36% strongly agreed. banks.
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Nur Izzati and Muhammad Yazid. "Prinsip Dasar Operasional Perbankan Syariah." Al-Maqashid: Journal of Economics and Islamic Business 4, no. 1 (2024): 1–9. http://dx.doi.org/10.55352/maqashid.v4i1.457.
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Banking fundamentals play an important role as a framework for all transactions in the field of Islamic finance, including muamalah. Free maghrib (maysir, gharar, haram, usury, and batil), trust and prudence in the administration of Islamic financial activities, and contract-based principles are the basic principles of Islamic finance. These three guidelines should be followed in various activities as they are based on Islamic sharia and the Qur'an and Hadith
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Putra, Abdur Rahman Adi Saputera, and Muhammad Yusuf Putra Yusuf. "Tinjauan Hukum Islam Terhadap Problematika Investasi Haji Pada Masa Pandemi Virus Covid-19." El-Ahli : Jurnal Hukum Keluarga Islam 1, no. 2 (2021): 101–19. http://dx.doi.org/10.56874/el-ahli.v1i2.164.
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Penelitian ini bertujuan untuk melihat bagaimana tinjauan hukum islam terhadap pemanfaatan dana haji untuk investasi di masa pandemi menggunakan konsep maslahah sebagai pisau analisis. penelitian ini menggunakan jenis penelitian kualitatif, dengan metode kepustakaan (library research). Adapun tahapan-tahapan pengolahan dan analisis data yaitu: 1) Pengeditan, 2) Klasifikasi, 3) Verifikasi, 4) Analisis, dan 5) Penarikan kesimpulan. Hasil penelitian menyatakan bahwa pemanfaatan dana haji untuk pembangunan infrastruktur melalui investasi dimasa wabah covid-19 secara maslahah diperbolehkan selama tidak melanggar ketentuan syariat dengan melakukan maksiat berupa riba, gharar, maysir,tadlis.
 This study aims to see how a review of Islamic law on the use of Hajj funds for investment during a pandemic uses the concept of maslahah as a tool of analysis. This research uses a qualitative research type, with a library research method. The stages of data processing and analysis are: 1) Editing, 2) Classification, 3) Verification, 4) Analysis, and 5) Drawing conclusions. The results of the study state that the use of hajj funds for infrastructure development through investment during the Covid-19 outbreak is maslahah allowed as long as it does not violate the provisions of the Shari'a by committing immorality in the form of usury, gharar, maysir, tadlis.
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Fahriyadi, Fahriyadi, Sri Wahyudi, and Mohammad Makbul. "Fleksibilitas Penggunaan Mata Uang Elektronik dalam Perspektif Hukum Ekonomi Syariah Analisis Fatwa DSN MUI tentang Uang Elektronik Syariah Fatwa Nomor 116 Tahun 2017." JURNAL HUKUM EKONOMI SYARIAH 6, no. 2 (2023): 149. https://doi.org/10.30595/jhes.v0i0.19442.
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Uang elektronik merupakan bentuk digital dari nilai uang yang digunakan dalam berbagai transaksi ekonomi. Seiring perkembangan teknologi uang elektronik mulai di kembangkan oleh perusahaan-perusahaan swasta yang juga bergerak dalam bisnis keuangan online seperti Gopay, Dana, LinkAja, ShoppePay, dan lain-lain. Tujuan dari penelitian ini untuk melihat fleksibilitas penggunaan uang elektronik dalam perspektif Hukum Ekonomi Syariah berdasarkan fatwa DSN MUI. Penelitian ini menggunakan pendekatan kualitatif dan menggunakan metode study pustaka sumber data menggunakan buku, artikel jurnal, serta dokumentasi lainnya. Analisis konten Fatwa DSN MUI Nomor 116 Tahun 2017 digunakan sebagai tolak ukur penetapan hukum. Adapun hasil yang diperoleh dari penelitian ini adalah kegiatan transaksi uang elektronik yang ada saat ini telah sesuai dengan fatwa DSN MUI berdasarkan akad-akadnya, serta fleksibilitas dari penggunaan uang elektronik ini juga dapat mewujudkan kemaslahatan hidup manusia sehingga sesuai dengan tujuan Maqashid Syariah dalam menjaga harta benda. Dalam transaksi uang elektronik, pertukaran uang tunai dengan uang elektronik harus memiliki jumlah yang sama. Uang elektronik juga terhindar dari praktik-praktik yang dilarang dalam Islam seperti Maysir (perjudian) karena digunakan sebagai instrumen pembayaran yang cepat dan tepat, bukan untuk transaksi yang melibatkan Maysir. Uang elektronik memiliki batasan maksimal nilai yang dapat disimpan. Batasan ini membantu mencegah pengeluaran berlebihan dan meminimalkan risiko penyalahgunaan uang elektronik, sehingga sesuai dengan prinsip menjaga harta dalam Maqashid Syariah
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Irmawanti, Irmawanti, and Diany Mairiza. "Kajian Ekonomi Islam Tentang Kesesuaian SMS Berhadiah Dengan Prinsip-Prinsip Syariah." Journal of Economic, Management, Business, Accounting Sustainability 1, no. 2 (2024): 1–12. https://doi.org/10.69693/joembas.v1i2.22.
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This research aims to examine the compliance of prize-winning SMS programs with Sharia principles from an Islamic legal perspective. In the rapidly developing digital era, promotions through prize-winning SMS have become a popular strategy among telecommunications companies. However, it is crucial to ensure that these programs do not violate Sharia principles such as the prohibitions against riba (usury), gharar (uncertainty), and maysir (gambling). This research uses a qualitative approach with a descriptive-analytical method, gathering primary data through in-depth interviews and questionnaires, as well as secondary data from relevant literature and documents.The results of the study indicate that although there are efforts by telecommunications companies to comply with Sharia principles, there are still some obstacles such as unclear costs and non-transparent drawing mechanisms. Muslim consumer perceptions of prize-winning SMS programs tend to be skeptical due to the lack of transparency and perceived unfairness in these programs. Fatwas and guidelines from scholars, as well as regulations in several Muslim countries, emphasize the importance of transparency, fairness, and the absence of maysir elements in any promotional program. This research suggests improving transparency, implementing Sharia audits, educating consumers, and developing stricter regulations to ensure the compliance of prize-winning SMS programs with Sharia principles. With these measures, prize-winning SMS programs can be conducted more fairly and transparently, enhancing the trust and satisfaction of Muslim consumers.
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Trimulato, Trimulato. "Manajemen Risiko Berbasis Syariah." Al-Urban: Jurnal Ekonomi Syariah dan Filantropi Islam 1, no. 1 (2017): 90–104. http://dx.doi.org/10.22236/alurban_vol1/is1pp90-104.
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This paper is descriptive qualitative, which describes risk management, and risk management in Islam, and risk management in shariah banking. The results of this paper indicate that risk management has a variety of processes, namely, the identification, evaluation and measurement, and management of risk. Risk management has been in line with Islam and different maysir. As well as risk management in Islamic banks have been set by the Indonesian bank in order to maintain the existence and improve the quality of shariah banking.
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Cahyani, Ragil Intan, and Syaiful Fadlol Al Mu’arrifin. "Implementasi Esensi Pengelolaan Syariah dalam Mendalami Ruang Lingkup dan Prinsip-prinsip Syariah." Jurnal Maps (Manajemen Perbankan Syariah) 8, no. 1 (2024): 63–68. https://doi.org/10.32627/maps.v8i1.981.
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Islamic financial management refers to the principles of sharia in Islam, which prohibit usury (interest), gharar (deception), maysir (gambling), and investment in industries that are considered haram. These principles cover financing, investment, and business in accordance with Islamic law. In Islamic financial management, there are several principles that must be considered, such as the principles of justice, prudence, and transparency. These principles must be applied in all aspects of financial management, including investment decision-making, risk management, and financial reporting.
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Rimanto, Rimanto, Kholid Hidayatullah, and Sumarni Sumarni. "VALIDITAS TRANSAKSI CRYPTOCURRENCY (Studi Tentang Akad Dalam Transaksi Syariah)." Madania: Jurnal Ilmu-Ilmu Keislaman 12, no. 1 (2022): 7. http://dx.doi.org/10.24014/jiik.v12i1.19673.
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Penelitian ini merupakan studi pustaka dan bersifat kualitatif. Teknik analisis data yang digunakan adalah deskriptif analitis dengan pendekatan hukum Islam yuridis normatif. Dari penelitian ini didapatkan hasil bahwa uang kripto bisa digunakan sebagai komoditas dalam perdagangan komoditi di Indonesia dengan syarat Pemerintah menciptakan uang kripto sendiri yang terlindung (underlying asset). Sementara itu, bitcoin tidak bisa dijadikan sebagai komoditas dalam Kontrak Derivatif Syariah, karena bitcoin masih mengandung unsur spekulasi (maysir) yang bersifat untung-untungan. Kedudukan hukumnya adalah haram lighairihi atau haram karena faktor luar.
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Dini Selasi, Lukmannul Hakim, and Rifqi Faturahman. "Prospek yang Sangat Menjanjikan Pasar Modal dan Investasi Berbasis Syariah." SANTRI : Jurnal Ekonomi dan Keuangan Islam 3, no. 1 (2024): 01–09. https://doi.org/10.61132/santri.v3i1.1160.
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Sharia Capital and Investment Market is part of the financial market based on Islamic sharia principles. The main goal is to ensure that investment and securities trading activities are in accordance with Islamic rules and values, such as fairness, transparency, and the prohibition of usury, gharar (uncertainty), and maysir (speculation). This system supports the development of sharia-based investment which continues to increase in line with the awareness of the Muslim community to manage their finances in accordance with sharia.
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Maimun, Maimun, and Dara Tzahira. "Prinsip Dasar Perbankan Syariah." Al-Hiwalah : Journal Syariah Economic Law 1, no. 2 (2022): 125–42. http://dx.doi.org/10.47766/alhiwalah.v1i2.878.
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Principles in banking are important as the basis that can be used as a basis for thinking related to muamalah and all transactions in the world of Islamic banking. The basic principles of sharia banking are the principles of free maghrib (maysir, gharar, haram, usury, and batil), trust and prudence in the management of sharia banking activities, and principles based on contracts. These three principles refer to Islamic sharia by referring to the Qur'an and Hadith so that they must be implemented in various activities.
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Iqbal, Muhammad. "PENGELOLAAN DANA TABARRU’ ASURANSI JIWA SYARIAH DALAM PEMBIAYAAN MURABAHAH DI BANK SUMSEL BABEL CABANG SYARIAH BATURAJA." Medina-Te : Jurnal Studi Islam 13, no. 1 (2017): 25–38. http://dx.doi.org/10.19109/medinate.v13i1.1540.
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The existence of insurance in the modern era which is the embryo of conventional insurance based gharar, maysir, and usury ', making Islamic legal experts react by conducting research and analysis of the issue. The result proves that in Islamic law contains substance of insurance which can avoid the operational principle of gharar, maysir, and usury element '. This study aims to explain how the management of tabarru funds' sharia life insurance in murabahah financing in Bank Sumsel Babel Branch Sharia Baturaja. Insurance company that made the object of research is PT. Asuransi Bangun Askrida Unit Syariah. The research method used is descriptive qualitative method. The results concluded that the Management of Tabarru 'Sharia Life Insurance Fund PT. Asuransi Bangun Askrida Syariah Palembang Unit in Murabahah Financing at Bank Sumsel Babel Branch Sharia Baturaja uses insurance product mechanism with non saving element which separates the contribution fund into two parts, that is 42,5% for ujrah manager, and 57,5% for investment of tabarru fund '. If there is an underwriting surplus at the end of the period closing, it will be allocated 30% for Managers, 30% for tabarru 'funds reserves, and 40% for Participants who meet the requirements of obtaining surplus incentives. However, if there is an underwriting deficit in the management of the tabarru funds 'funds, the Insurance Company is obliged to cope with the shortage of tabarru' funds in the form of loans (qardh).
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Waharini, Faqiatul Mariya, and Anissa Hakim Purwantini. "Model Pengembangan Industri Halal Food di Indonesia." Muqtasid: Jurnal Ekonomi dan Perbankan Syariah 9, no. 1 (2018): 1. http://dx.doi.org/10.18326/muqtasid.v9i1.1-13.
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AbstractThe development of the halal industry will become more competitive with the involvement of the financial industry and sharia banking sectors. This study aims to explore the role of sharia banking in the development of halal food industry in Indonesia. The research method used is descriptive qualitative method with literature review. Based on the results of the analysis, it can be concluded that the role of sharia banking is not only limited to shariah-based financing which is riba (interest), maysir (uncertainty), and gharar (gambling), but also at all stages of production process (halal value chain management). Sharia banks play important role that can use to develop and improve the halal food industry. First on the halal control stage, the second on the logistics process and the last stage of halal verification.AbstrakPengembangan industri halal akan menjadi lebih kompetitif dengan keterlibatan dari sektor industri keuangan dan perbankan syariah. Penelitian ini bertujuan untuk mengeksplorasi peran perbankan syariah dalam pengembangan industri makanan halal di Indonesia. Metode penelitian yang digunakan adalah metode kualitatif deskriptif dengan telaah literatur. Berdasarkan hasil analisis, dapat disimpulkan bahwa peran perbankan syariah tidak hanya terbatas pada pembiayaan berbasis syariah yang bebas riba (bunga), maysir (ketidakpastian), dan gharar (perjudian). Akan tetapi juga pada seluruh tahapan proses produksi (halal value chain management). Peran penting yang dapat dilakukan perbankan syariah guna mengembangkan dan meningkatkan industri makanan halal, diantaranya dalam tiga proses halal integrity. Pertama pada tahap pengendalian halal, kedua pada proses logistik dan terkahir tahap halal verification.
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Nurkholidah, Susi, Fadillah Mursid, Andi Martina Kamaruddin, and Swadia Gandhi Mahardika. "Implementation of Smart Contracts in Sharia Finance: Maslahah Mursalah's Perspective." Journal of Mujaddid Nusantara 1, no. 4 (2024): 211–21. https://doi.org/10.62568/jomn.v1i4.198.
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The development of digital technology in today's era and brilliant contracts in blockchain technology offer new opportunities, including in the Islamic finance sector. However, using smart contracts also poses several legal challenges that need to be overcome, including the presence or absence of transparency, maysir, gharar, and riba. This new technology needs to be studied more deeply in Sharia finance because it must meet Sharia principles. This study aims to analyze the implementation of smart contracts from the perspective of maslahah mursalah, namely from the principle of benefits that are not explicitly mentioned in the Nash but are still by the sharia maqasid. In Islamic Law, this technology must fulfill the principle of justice, avoiding elements of gharar, maysir, and usury. The research method used is qualitative with a literature study approach. The data collection technique uses Secondary data collection techniques. The study results show that the application of smart contracts in Sharia contracts, such as murabahah and mudarabah, supports the goals of Sharia maqasid purposes, especially in terms of property protection, justice, and public benefit. The implementation of smart contracts has excellent potential to increase security, efficiency, and transparency in the Islamic financial sector and fulfill the principles of the agreement; namely, the object transacted in the smart contract is a halal object. However, regulation, infrastructure, and Sharia compliance challenges require essential attention. Therefore, special rules are needed to ensure that the application of this technology is in line with Sharia principles.
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Aufima, Zidna. "JUAL BELI BITCOIN DI INDODAX.COM. DALAM PERSPEKTIF SYARIAH." Notaire 1, no. 2 (2019): 353. http://dx.doi.org/10.20473/ntr.v1i2.9702.
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AbstractThe use of bitcoin as a currency or payment instrument is prohibited by Indonesian Bank. However, bitcoin as an object of sell buy in the form of digital assets or intangible goods is traded on indodax.com. The method used is statute approach and conceptual approach. The results of this study can be known that the law of sell buy bitcoin on indodax.com in the perspective of sharia is forbidden because in fiqh, the contract of sell buy bitcoin on indodax.com. include fasid contract because bitcoin contains elements gharar, maysir, syubhat, and dharar as an object of sell buy so as to violate the provisions of sharia. Indonesian Ulema Council should issue National Sharia Board About Bitcoin. Keywords : Sell Buy, Bitcoin, Digital Assets, Indodax.com, The Perspective of Sharia AbstrakPenggunaan bitcoin sebagai mata uang atau alat pembayaran dilarang oleh Bank Indonesia. Namun, bitcoin sebagai obyek jual beli yang berbentuk aset digital atau barang tidak berwujud diperjualbelikan di indodax.com. Metode yang digunakan adalah statute approach dan conceptual approach. Hasil penelitian ini dapat diketahui bahwa hukum jual beli bitcoin di indodax.com dalam perspektif syariah adalah dilarang karena dalam fikih, akad jual beli bitcoin di indodax.com. termasuk akad yang fasid karena bitcoin mengandung unsur gharar, maysir, syubhat, dan dharar sebagai obyek jual beli sehingga melanggar ketentuan syariah. Seharusnya Majelis Ulama Indonesia (MUI) mengeluarkan Fatwa Dewan Syariah Nasional (DSN) tentang Bitcoin. Kata Kunci : Jual Beli, Bitcoin, Aset Digital, Indodax.com, Perspektif Syariah.
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Rafel, Maita Vasco Javarison Zacharias Tomi Hutasoit Mahipal M. Edwardo Cipta Haider Vehrial Vahzrianur. "Perjudian Dalam Kerangka Hukum Ekonomi Syariah: Tinjauan Terhadap Maysir dan Konsekuensinya." Media Hukum Indonesia (MHI) 2, no. 2 (2024): 139–50. https://doi.org/10.5281/zenodo.11212490.
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Dusuki, Asyraf Wajdi, and Mohammad Mahbubi Ali. "Riba Dalam Insurans Konvensional: Sejauhmana Konsep Takaful Berperanan Menanganinya?" ICR Journal 9, no. 2 (2018): 205–26. http://dx.doi.org/10.52282/icr.v9i2.122.
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Takaful (Islamic insurance) is an alternative concept to conventional insurance, which the Shariah prohibits because it contains elements of usury (riba), features of substantial uncertainty (gharar) and gambling (maysir). The present study examines the issue of unequivocally prohibited riba in conventional insurance and how the takaful structure resolves this issue. The study suggests that the takaful model, which is structured based on the concept of mutual assistance, as rooted in the tabarru principle, can eliminate all riba arising from the exchange features of conventional insurance. The study concludes with a set of actionable policy recommendations.
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Sari, Muspita. "TINJAUAN SISTEM KERJA SAMA (MUKHABARAH) DI BIDANG PERTANIAN DALAM PERSPEKTIF ISLAM." AL-KHARAJ 2, no. 1 (2022): 15–30. http://dx.doi.org/10.30863/alkharaj.v2i1.2747.
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AbstractThis article aims to explain about cooperation in the management of agricultural land in accordance with Islamic law, whether it is allowed or not allowed in Islam. This cooperation is known as mukhabarah. This kind of cooperation system is still a matter of debate in the Islamic world, especially among fiqh scholars. This is based on the presence or absence of elements of usury, maysir, gharar, and others in its process. Thus, it is able to provide an overview of how the cooperative mechanism for managing agricultural land is recommended in Islam in order to provide benefits for all stakeholders because it can be a medium for helping people who do not own land but are able to cultivate. It also makes it easier for land owners to keep their land productive and earn income. ABSTRAK Artikel ini bertujuan untuk menjelaskan mengenai kerja sama dalam pengelolaanilahan pertanian yang sesuai dengan syariat Islam apakah diperbolehkan atau tidak dibenarkan dalam islam. Kerja sama ini disebut dengan istilah mukhabarah. Sistem kerja sama semacam ini masih menjadi perdebatan dalam dunia Islam khususnya dikalangan ulama fikih. Hal tersebut disandarkan pada ada atau tidak adanya unsur riba, maysir, gharar, dan lain-lain dalam proses kerja sama tersebut. Sehingga mampu menggambarkan bagaimana mekanisme kerja sama pengelolaan lahan pertanian yang dianjurkan dalam Islam agar memberikan maslahat bagi semua pihak yang bersangkutan, karena dapat menjadi wadah tolong menolong antara masyarakat yang tidak memiliki lahan tapi mempunyai kemampuan untuk menggarap serta memudahkan bagi pemilik lahan agar lahannya tetap produktif serta dapat berpenghasilan.
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Sahirrudin, Sahirrudin, Maya Panorama, and Listiawati Listiawati. "ANALISIS KOMPETENSI AGEN ASURANSI KASUS BUMI PUTERA SYARIAH PALEMBANG." JES (Jurnal Ekonomi Syariah) 3, no. 1 (2018): 71–90. http://dx.doi.org/10.30736/jes.v3i1.52.
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The success of a company needs employees who are competent, experienced and strong. Islamic insurance companies certainly require employees who have knowledge about insurance in accordance with Islamic sharia principles. In the case of the Islamic insurance company Bumi Putera Palembang in 2015 to 2016 there are 40 insurance policyholders who worked in a government agency to terminate the employment relationship between the insurance and policyholders. This is because there is no transparency related to monthly installment payments that should be proven by a deposit or proof of receipt of payment in full by the field agent to the policy holder. This is not in line with the principles of Islamic insurance, namely avoiding the elements of gharar, maysir and usury. Islam emphasizes aspects of justice, likes and likes and togetherness faces risks in every effort and investment pioneered. This aspect is the concept offer to replace gharar, maysir and riba that have been happening in conventional institutions. The focus of research is on the competency of agents (wakalah) in the sharia Islamic Bumi Putera insurance company in the city of Palembang. The result is obtained from the conclusions of six indicators and evidenced by the table of productive reports of agents related to product marketing that human resources in agents /wakalah Bumi Putera Syariah Life Insurance have not described competency and professionalism. This can be seen from the lack of insurance products sold, attitudes to field issues and the achievement of the target customers determined by the company.
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Aksamawanti, Aksamawanti. "Gharar : Hakikat dan Pengaruhnya Terhadap Akad." Syariati : Jurnal Studi Al-Qur'an dan Hukum 5, no. 01 (2019): 43–56. http://dx.doi.org/10.32699/syariati.v5i01.1184.
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All activities in the aspect of muamalah requierd clear rules, gharar is one of the terms mu’amalah that must be avoided and prohibited in Islam beside usury and maysir. Gharar is an element that contains obscurity and disguises that can occurin the subject, shighat and covenant objects. Knowing the elements of gharar canhave very important uses in relation to the validity of a contract. The Gharar ban has the goal that no parties will commit to be harmed, because they do not get the irrights, and so that there is no dipute and hostility between them.
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Muchtar, Evan Hamzah, and Siti Najma. "Aplikasi Sistem Keuangan Syariah Pada Pasar Uang." Asy-Syukriyyah 20, no. 1 (2019): 1–25. http://dx.doi.org/10.36769/asy.v20i1.41.
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Pasar uang merupakan tempat pertemuan antara pihak yang memiliki surplus dana dengan pihak yang mengalami defisit dana, dimana dananya berjangka pendek, yaitu dana berjangka waktu kurang dari satu tahun. Pasar uang dalam perspektif Islam hanya diperbolehkan pada pasar uang yang tidak menggunakan sistem bunga dan bisa diganti dengan alternatif akad seperti mudharabah, musyarakah, al-qard, wadiah, dan alsharf dan menghilangkan unsur gharar dan maysir yang terkandung didalamnya. Aplikasi sistem keuangan syariah pada pasar uang diantaranya adalah Sertifikat Bank Indonesia Syariah (SBIS), Repurchase Agreement (Repo) SBIS, Surat Berharga Syariah Negara (SBSN), Repurchase Agrement (Repo) SBSN, dan Pasar Uang Antar Bank Syariah (PUAS).
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M. Khoriul Muttaqin and Nursamsi Nursamsi. "Peningkatan Kinerja Usaha Fotokopi Melalui Optimalisasi Prinsip Ekonomi Syariah." Ekonomi Keuangan Syariah dan Akuntansi Pajak 1, no. 1 (2024): 08–12. http://dx.doi.org/10.61132/eksap.v1i1.512.
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This study examines the application of sharia economic principles in the photocopying and office stationery (ATK) business in the pesantren environment, focusing on business performance that is not only financially profitable but also has a positive impact on society and the environment. Using a qualitative approach, this study analyzes current business practices as well as strategies that can be applied to integrate sharia values, such as the prohibition of riba, gharar, and maysir. The findings of the study show that the application of sharia economics can improve business performance through capacity building, cooperation with Islamic financial institutions, and technology adoption.
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Abdillah, Nanang. "Sms Berhadiah Perspektif Fikih ( Komparasi Metode Istinbath Hukum MUI Dan NU)." Fikroh: Jurnal Pemikiran dan Pendidikan Islam 9, no. 1 (2019): 49–57. http://dx.doi.org/10.37812/fikroh.v9i1.46.
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Metode istinbat} adalah cara yang teratur dan berfikir baik-baik untuk mengeluarkan (menetapkan) kesimpulan hukum dalil-dalil (nas}) dengan sungguh-sungguh. Dalam menetapkan hukum-hukum MUI dan NU bertujuan untuk kemaslahatan umat Islam khususnya anggota-anggotanya dan para simpatisan. Majelis Ulama Indonesia (MUI) dan Nahdlatul Ulama (NU) berbeda pendapat dalam istinbat} hukum pada masalah-masalah yang sama disebabkan adanya metode yang dipakai itu berbeda, yang demikian itu akan menimbulkan perbedaaan. Dalam konteks kuis SMS berhadiah, fatwa MUI dan NU sama yaitu kuis SMS hukumnya haram, namun dilihat dari aspek metodelogi, tanpaknya berbeda. MUI dalam mengistinbat}kan hukum kuis SMS berhadiah menggunakan metode qiya>s, kuis SMS berhadiah diqiya>skan dengan judi (maysir) karena illat-nya sama yaitu ada unsur untung-untungan dan spekulasi. NU dalam mengistinbat}kan hukum kuis SMS berhadiah menggunakan metode qaul ulama , bukan diqiya>skan secara illat karena secara definitif kuis SMS berhadiah sudah termasuik maysir karena dari permainan itu semua orang mengharapkan dirinya yang keluar sebagai pemenang untuk mendapatkan uang oprang lain dengan cara tidak benar. Dan hal tersebut diterangkan dalam al-Qur’a>n, Hadi>s| dan kitab-kitab kuning. Persamaanya adalah MUI dan NU dasar hukum yang digunakan untuk mengistimbat}kan hukum kuis SMS berhadiah sama yaitu menggunakan surat al-Maidah ayat 90-91. Sedangkan perbedaanya adalah MUI dalam mengistimbat}kan hukum kuis SMS berhadiah, pertama yang dikaji al-Qur’a>n dan hadi>s| terlebih dahulu baru kemudian pendapat para ulama. Sedangkan NU dalam mengistimbat}kan hukum kuis SMS berhadiah, pertama yang dikaji adalah pendapat para ulama terdahulu dalam kitab-kitab kuning baru kemudian diperkuat oleh al-Qur’a>n dan hadi>s|.
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Aang Yusril M. "Model Pengembangan Industri Halal Food Di Indonesia." At-Tasyri': Jurnal Hukum dan Ekonomi Syariah 1, no. 01 (2020): 30–49. http://dx.doi.org/10.55380/tasyri.v1i01.21.
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Abstract
 The development of the halal industry will become more competitive with the involvement of the financial industry and sharia banking sectors. This study aims to explore the role of sharia banking in the development of halal food industry in Indonesia. The research method used is descriptive qualitative method with literature review. Based on the results of the analysis, it can be concluded that the role of sharia banking is not only limited to shariah-based financing which is riba (interest), maysir (uncertainty), and gharar (gambling), but also at all stages of production process (halal value chain management). Sharia banks play important role that can use to develop and improve the halal food industry. First on the halal control stage, the second on the logistics process and the last stage of halal verification.
 Keywords: sharia bank; halal food industry; halal integrity
 Abstrak
 Pengembangan industri halal akan menjadi lebih kompetitif dengan keterlibatan dari sektor industri keuangan dan perbankan syariah. Penelitian ini bertujuan untuk mengeksplorasi peran perbankan syariah dalam pengembangan industri makanan halal di Indonesia. Metode penelitian yang digunakan adalah metode kualitatif deskriptif dengan telaah literatur. Berdasarkan hasil analisis, dapat disimpulkan bahwa peran perbankan syariah tidak hanya terbatas pada pembiayaan berbasis syariah yang bebas riba (bunga), maysir (ketidakpastian), dan gharar (perjudian). Akan tetapi juga pada seluruh tahapan proses produksi (halal value chain management). Peran penting yang dapat dilakukan perbankan syariah guna mengembangkan dan meningkatkan industri makanan halal, diantaranya dalam tiga proses halal integrity. Pertama pada tahap pengendalian halal, kedua pada proses logistik dan terkahir tahap halal verification.
 Kata Kunci: perbankan syariah; industri makanan halal; halal integrity
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Gettarindo, Ahmad, Ikhwan Hamdani, and Nurman Hakim. "Analisis Jual Beli Chip dalam Game Online High Domino Menurut Perspektif Ekonomi Syari’ah Kasus di Kecamatan Leuwisadeng Bogor." Comit: Communication, Information and Technology Journal 2, no. 1 (2023): 33–43. http://dx.doi.org/10.47467/comit.v2i1.72.
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At this time, a new phenomenon emerged in society, namely many people buying and selling using the results of a game. An example is in kp. Peutey Leuwisadeng Village, Leuwisadeng District, Bogor Regency. Even though the results obtained are only coins from the Higgs Domino game, these coins can be traded as additional income to meet daily needs. This research is focused on three things, namely the system of buying and selling chips in kp. Peutey Leuwisadeng Village, Leuwisadeng District, Bogor Regency and buying and selling chips in the Higgs Domino game in the perspective of Islamic economics and the mechanism for playing the high domino game. In this study, the authors used qualitative methods by conducting observations, interviews, and documentation to collect field data and apply empirical laws, namely laws taken from human behavior. the aim is to strengthen the research. The results of the study show that at kp.peutey Leuwisadeng Village, Leuwisadeng District, Bogor Regency, the system of buying and selling chips in the Higgs Domino game is carried out by meeting face to face or sending chips in advance to the buyer's account. The money is usually paid by transfer or taken directly by chip collectors who then resell them at a higher market price. Although this practice is common, buying and selling chips in the Higgs Domino game is considered haram because it originates from betting and gambling which is punished as an element of maysir. In Islamic economics, buying and selling conditions do not contain elements of maysir, gharar and usury. Therefore, the practice of buying and selling chips in the Higgs Domino game also contains many disadvantages.
 Keywords: Islamic Economic, Chip
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Mubarroq, Alvian Chasanal, and Luluk Latifah. "ANALISIS KONSEP MUAMALAH BERDASARKAN KAIDAH FIQH MUAMALAH KONTEMPORER." Tadayun: Jurnal Hukum Ekonomi Syariah 4, no. 1 (2023): 95–108. http://dx.doi.org/10.24239/tadayun.v4i1.101.
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In their capacity as social beings, humans cannot fulfill all their needs without the assistance of others. This is based on the diversity of individual needs and their limitations in meeting these various needs. The aim of this research is to analyze the concept of muamalah based on contemporary fiqh principles. The research employs a qualitative approach using literature review and descriptive analysis techniques. The findings of this research indicate that the fundamental principle of contemporary fiqh muamalah is that all muamalah practices are permissible unless there is evidence prohibiting them. Additionally, scholars adhere to key principles of muamalah, such as the principle of avoiding riba (usury), avoiding gharar (uncertainty or ambiguity) and tadlis (deception), abstaining from maysir (speculation), refraining from engaging in haram products, and avoiding invalid or void contractual practices. These principles must not be violated as they have become axioms in fiqh muamalah.
 Abstrak
 Manusia, dalam kapasitasnya sebagai makhluk sosial, tidak dapat memenuhi segala kebutuhan hidupnya tanpa bantuan pihak lain. Hal ini didasari pada keanekaragaman kebutuhan setiap individu dan keterbatasannya dalam memenuhi aneka kebutuhan tersebut. Tujuan penelitian ini adalah untuk menganalisa tentang konsep muamalah berdasarkan kaidah fiqh muamalah kontemporer. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan secara kualitatif dengan pendekatan Pustaka dan tehnik analisis diskriptif. Hasil dari penelitian ini adalah Kaidah dasar Fiqh muamalah kontemporer adalah semua praktek muamalah boleh, kecuali ada dalil yang mengharamkannya. Selain itu para ulama berpegang kepada prinsip-prinsip utama muamalah, seperti, prinsip bebas riba, bebas gharar (ketidakjelasan atau ketidak-pastian) dan tadlis, tidak maysir (spekulatif), bebas produk haram dan praktik akad fasid atau batil. Prinsip ini tidak boleh dilanggar, karena telah menjadi aksioma dalam Fiqh muamalah.
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Setiawan, M. Fadly, Andi Sudarmin Azis, and Rahmah Muin. "TRANSAKSI JUAL BELI CHIP DALAM GAME ONLINE HIGS DOMINO MENURUT FIQH MUAMALAH." Journal Peqguruang: Conference Series 3, no. 2 (2021): 532. http://dx.doi.org/10.35329/jp.v3i2.2147.
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Tujuan dari penelitian ini adalah 1) untuk mengetahui proses jual beli token pada game online Higgs Domino, dan 2) mengetahui proses jual beli token pada game online Higgs Domino menurut fiqh muamalah. Jenis penelitian ini adalah penelitian lapangan kualitatif. Lokasi studio ini berada di kecamatan Polewali Kabupaten Polewali Mandar, khusus untuk para gamers atau orang-orang yang memainkan game online Higgs Domino. Sumber data dalam penelitian ini adalah sumber data primer dan sekunder. Metode pengumpulan data meliputi observasi, wawancara mendalam, dan pencatatan. Analisis data yang digunakan dalam penelitian ini berlaku untuk investigasi penelitian, yaitu pembelian dan penjualan token berdasarkan game online Higgs domino fiqh muamalah. Uji validitas data dalam penelitian ini adalah penambahan observasi dan triangulasi data. Hasil dari penelitian ini adalah proses transaksi jual beli token pada game online domino Higgs dilakukan dengan dua cara. Metode pertama adalah transfer bank, dan metode kedua adalah cash on delivery (COD). Selain itu, dengan mempromosikan chip game online Higgs Dominoes, Anda dapat menggunakan media sosial seperti WhatsApp, Facebook, dan media serupa. Dari perspektif fiqh muamalah, dalam praktek jual beli domino Higgs secara online, ijab dan qabul sudah jelas. Karena jelas bahwa penjual secara sadar menjual, dan pembeli juga secara sadar membeli apa yang dijual penjual. Namun, subjek tidak mematuhi hukum Syariah. Karena masih ada subyek (baligh) yang tidak sesuai dengan syariat Islam, dan barang yang diperdagangkan mengandung unsur mayir. Dan jelas dilarang menjual barang atau apapun yang diperoleh dari kegiatan ilegal. Transaksi pertukaran token permainan domino Higgs online adalah ilegal. Dilihat oleh hukum asli, adalah ilegal untuk mendapatkan barang tersebut. Karena dilakukan melalui bermain (maysir)
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Mardi, Moh. "Cryptocurrency Technology of Litecoin for Investment and Business Transactions Based on Islamic Law Perspective." Syaikhuna: Jurnal Pendidikan dan Pranata Islam 12, no. 2 (2021): 197–209. http://dx.doi.org/10.36835/syaikhuna.v12i2.5132.
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Penelitian ini bertujuan untuk mengetahui keabsahan hukum teknologi cryptocurrency Litecoin dalam investasi dan transaksi bisnis dari perspektif hukum Islam. Teori yang digunakan adalah teori taksonomi bisnis haram lidzatihi dan haram lighairihi dari sejumlah ulama yang direkonstruksi oleh Adiwarman Abdul Karim. Penelitian ini merupakan penelitian kualitatif yaitu penelitian kepustakaan yang bersumber dari Al-Quran dan Hadist serta melalui qiyas dari hukum-hukum fiqh yang telah qat'i. Hasil penelitian ini menunjukkan bahwa teknologi Litecoin memang dapat diakui sebagai teknologi revolusioner yang sangat baik. Namun penggunaannya sebagai instrumen investasi mengandung unsur maysir (taruhan) dan sebagai instrumen transaksi bisnis mengandung unsur gharar, dan tidak memiliki manfaat syariah, sehingga status hukumnya haram.
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Muhammad Rusydi Kadir. "SHARIAH COMPLIANCE PADA INVESTASI SUKUK DALAM SECURITIES CROWDFUNDING DI INDONESIA." Jurnal Ilmu Perbankan dan Keuangan Syariah 3, no. 1 (2021): 16–29. http://dx.doi.org/10.24239/jipsya.v3i1.36.15-29.
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Teknologi di Indonesia semakin tidak terbendung menerangkan peradaban semakin maju, tidak terkecuali bidang ekonomi mengalami perkembangan yang sangat cepat dalam bentuk sistemnya, terlihat dengan adanya system baru yang disebut dengan securities crowdfunding. Maka dari itu pemerintah telah mengeluarkan aturan yang mendasari setiap kegiatan tersebut melalui POJK nomor 57 tahun 2020. Securities crowdfunding memiliki 3 jenis produk yaitu efek ekuitas, efek utang, dan efek syariah (sukuk). Aturan securities crowdfunding tidak membahas secara rinci mengenai efek syariah (sukuk), sehingga keterlibatan dan kedudukan DSN-MUI tidak diketahui dalam menciptakan investasi sukuk yang bebas dari unsur riba’, maysir, dan gharar. Penelitian ini menggunakan pendekatan normatif konseptual sekaligus mengkoherensikan anatar aturan dengan shariah compliance