Hukum main saham forex

Hukum saham forex principal
Bagaimana hukum berinvestasi pada perdagangan berjangka (saham / valas) di bursa efek?
Transaksi jui beli saham den aneka ragam macamnya termasuk jenis jual beli yang penting di masa kiwari ini, sehingga bermunculanlah pasar modal atau bursa. Oleh karena itu, pertanyaan ini sangat mengena dan amat penting bagi seorang muslim untuk dijawab. Seul mangetahui muçulmana harus mana yang diperbolehkan dan yang tidak diperbolehkan. Secara umum, ditinjau dari jenis dan kegiatan perusahaan yang mengeluarkan saham, maka transaksi jual beli saham terbagi menjadi dua:
1. Perucahaan yang berkegiatan dalam usaha-usaha mubah, seperti: perusahaan pertanian, industri, dan perniagaan. Apabila pada klausul peraturannya tidak terdapat ketentuan bahwa yang bersangkutan harus bermuamalah denam muamalah ribawi atau perkara haram lainnya, maka seorang muçulmano diperbolehkan menjadi pemegang sahamnya dan terlibat dalam jual beli sahamnya.
2. Perigohaan yang berkegiatan dalam usaha-usaha haram (terlarang), seperti: perusahaan perbankan konvensional, serta perusahaan yang memproduksi atai memperdagangkan barang terlarang (misalnya: pabrik rokok e minuman keras). Dengan demikian, seorang muslimman dilarang menjadi pemegang sahamnya dan terlibat dalam jual beli sahamnya. (Silakan lihat masalah ini pada kitab Al-Fiqh Al-Muyassarah, hlm. 24, karya Prof. Dr. Abdullah Ath-Thayar)
Ini menyangkut permasalahan jual beli saham dari perusahaan, secara umum.
Sedangkan jika é uma escola de línguas islâmicas, mas também é conhecida como a Academia Islâmica de Fiqih (Majma), al-Fiqih Al-Islami, sebuah lembaga pengkajian fikih bawah Rabithah Al-Alam Al-Islami, telah merinci e meningapkan hukum masing-masing-transaksi tersebut pada konferensi ketujuh mera, yang diadakan pada tahun 1404 di k Me Me Me Me Me Me Mekah Al-Mukarramah. Sehubungan dengan persoalan ini, Majelis telah membro da família sekai:
Pertama: Alvo utama pasar modal / bursa saham adaman menciptakan pasar tetap dan simultan yang mewujudkan bargaining (tawar-menawar) dan demand (permintaan), serta pertemuan antara para pedagang pengeli pembeli un tuk melakukan transaksi jual beli. No entanto, você pode ver o que você está procurando e quais as condições que você precisa para fazer um pedido de amizade para este esporte. Entre em contato agora mesmo, ou envie um e-mail para o seu amigo ou você pode fazê-lo através do e-mail: siaungukhna@gmail. com.
Tetapi Akan, kemaslahatan yang jelas ini, dalam dunia bursa saham tersebut, terselimuti oleh berbagai macam transaksi yang amat berbahaya menurut syariat: perjudian, memanfaatkan ketidaktahuan orang, dan memakan uang orang dengan cara haram. Eh sebab itu, tidak mungkin ditetapkan hukum umum para bursa saham dalam skala besarnya. Namun, yang harus dijelaskan adalah segala jaen transaksi jual beli yang terdapat di dalamnya, secara satu per satu secara terpisah.
Kedua: Bahwa transaksi instan terhadap barang yang ada dalam kepemilikan penjual untuk diserahterimakan bila dipersyaratkan bahwa haru ada serah terima langsung pada saat transaksi menurut syariat & # 8211; adalah transaksi yang diperbolehkan, selama transaksi itu bukan terhadap barang yang haram menurut syariat pula. Namun, jika barangnya tidak berada dalam kepemilikan penjual, maka syarat-syarat & jdu beli as-salam & rdquo; harus dipenuhi. Setelah itu, barulah pembeli boleh menjual barang tersebut, meskipun barang tersebut belum dia terima.
Ketiga: Sesungguhnya, terkait denan transaksi instan terhadap saham-saham perushaan danan usaha, jika saham-saham itu memang berada dalam kepemilikan penjual maka transaksi semacam itu boleh-boleh saja menurut syariat, selama dasar usaha perusahaan atau badan usaha tersebut tidak haram. Bila dasar usahanya haram, seperti: banco ribawi, perusahaan minumano keras, dan sejenisnya, maka transaksi jual beli saham tersebut menjadi haram.
Keempat: Bahwa transaksi instan maupun berjangka, terhadap surat piutang dengan sistem bunga, yang memiliki berbagai, macam bentuk, dinastia dubai, menuari syriat, karena semua itu adatah aktivitas jual beli yang didasari oleh riba yang diharamkan.
Kelima: Bahwa transaksi berjangka & # 8211; dengan segala bentuknya & # 8211; terhadap barang gelap, yakni saham-saham dan barang-barang yang tidak berada dalam kepemilikan penjual dengan cara yang berlaku dalam pasar bursa tidaklah diperbolehkan menurut syariat, karena termasuk menjual barang yang tidak dimiliki. Dengan dasar bahwa ia (penjual, ed.) Baru akan membelinya e menyerahkannya kemudian hari pada saat transaksi. Cara ini dilarang oleh syariat, berdasarkan hadis sahih dari Rasulullah shallallahu & # 8216; alaihi wa sallam bahwa beliau bersabda, & # 8220; Janganlah engcai menjual sesuatu yang tidak engkau miliki. & # 8221; Demikian juga, diriwayatkan oleh Ahmad dan Abu Daud denan yang sahih dari Zaid bin Tsabit radhiallahu & # 8216; anhu, bahwa Nabi shallallahu & # 8216; alaihi wa sallam melarang unjuk menjual barang yang dibeli sebelum pedagang mengangkutnya ke atas punggung kuda mera (diriwayatkan oleh Ahmad dalam Musnadnya, V: 191; Abu Daud, n ° 3493).
Keenam: Transaksi berjangka dalam pasar bursa bukanlah & jdu; beli as-salam & rdquo; yang diperbolehkan dalam syariat Islã, karena keduanya berbeda dalam dua hal:
1. Dalam bursa saham, harga barang tidak dibayar langsung saat transaksi, namun ditangguhkan pembayarannya sampai penutupan pasar bursa. Sementara, dalam & ldquo; jual beli as-salam & rdquo ;, harga barang harus dibayar terlebih dahulu dalam transaksi.
2. Dalam pasar bursa, barang transaksi dijual dalam beberapa kali penjualan, saat barang berada dalam kepemilikan penjual pertama. Tujuannya, tidak lain hanyalah tetap memegang barang itu atau menjualnya dengan harga maksimal kepada para pembeli dan pedagang lain, bukan secara sungguhan; secara spekulatif melihat untung-ruginya, persis seperti perjudian. Padahal, dalam & ldquo; jual beli as-salam & rdquo ;, pelaku transaksi tidak diperbolehkan un menukual barang sebelum barang tersebut diterimanya.
Oleh karena itu, Academia islâmica de Fiqih (Majma & Al-Fiqih Al-Islami) berpandangan bahwa para penanggungjawab de berbagai negara islam berkewajiban untuk tbili membiarkan bursa-bursa tersebut melakukan aktivitas aktivitas mereka sesuka hati dengan membuat berbagai transaksi e jual beli di negara - negara mereka, baik yang hukumnya mubah maupun haram. Mereka hendaknya juga videos cadastrar-se na página principal de orang-yang yang mempermainkan harga sengga menggiring kepada bencana finansial dan meridiano perekonomian secara umum, dan pada akhirnya menimbulkan malapetaka bagi kebanyakan orangotango, karena kebaikan yang sesungguhnya adalah dengan berpegang pada ajaran syariat Islam pada segala sesuatu. Allah berfirman,
هَـذَا صِرَاطِي مُسْتَقِيماً فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ.
& ldquo; Dan bahwa (yang Kami perintahkan) ini adalah jalan-Ku yang lurus, maka ikutilah dia; dan janganlah kamu mengikuti jalan-jalan (yang lain), karena jalan-jalan itu mencerai-beraikan kamu dari jalan-nya. Yang demikian itu diperintahkan Alá kepadamu agar kamu bertakwa. & rdquo; (QS. Al-An & # 8217; am: 153)
Allah Subhanahu wa Ta & # 8217; ala adalah Penolong yang membros tai chiq, yang membros i petunjuk menuju jalan yang lurus. Semoga salgada e salgada para o Nepal Nabi Muhammad.
Demikianlah keterangan lembaga yang menjadi wadah berkumpulnya para ulama fikih dunia.
Sekian jawaban dari saya. Mudah-mudahan bermanfaat. Wabillahi taufiq.
Descrição: hukum saham, hukum investham saham dalam islam, hukum investasi saham, pertanyaan tentang investasi dalam islam, pertanyaan tentang saham syariah.
Palavras-chave: hukum, investasi, dalam, islamismo, bermain, saham, menurut, pertanyaan, tentang, syariah.

Hukum saham forex principal
Fatwa MUI Jang Beli Mata Uang (AL-SHARF)
Pertanyaan yang pasti ditanyakan oleh setiap trader di Indonésia:
1. Apakah Trading Forex Haram?
2. Apakah Trading Forex Halal?
3. Apakah Trading Forex dalam Agama Islam?
4. Apakah SWAP itu?
Mari kita bahas dengan artikel yang pertama:
Forex Dalam Hukum Islam.
Dalam Bukunya Prof Drs. Masjfuk Zuhdi yang berjudul MASAIL FIQHIYAH; Kapita Selecta Hukum Islã, diperoleh bahwa (Perdagangan Valas) diperbolehkan dalam hukum islam.
Perdagangan valuta asing timbul karena adanya perdagangan barang-barang kebutuhan / komoditi antar negara yang bersifat saudadesionalional. Perdigangan (Ekspor-Impor) ini tentu memerlukan to bei kaanai uang yang masing masing-masing-masing-masing-to-masi-diantara negara-negara tersebut sehingga timbul PERBANDINGAN NILAI MATA UANG também.
Perbandingan nilai mata uang antar negara terkumpul dalam suatu BURSA atau PASAR yang bersifat nacionalional dan terikat dalam suatu kesepakatan bersama yang saling menguntungkan. Nilai mata uang suatu negara denan lainnya ini berubah (berfluktuasi) setiap saat sesuai volume permintaan dan penawarannya. Por favor, observe que você pode fazer sua reserva em todos os dias. Yang secara nyata hanyalah tukar-menukar mata uang yang berbeda nilai.
HUKUM ISLAM dalam TRANSAKSI VALAS.
1. Ada Ijab-Qobul: --- & gt; Ada perjanjian untuk memberi dan menerima.
Penjual menyerahkan barang e pembeli membayar tunai. Ijab-Qobulnya dilakukan dengan lisan, tulisan dan utusan. Você pode estar ciente de que, em caso de perda de tempo, você pode ver o que você está fazendo e, em seguida, ouvir o que você está fazendo.
2. Memanuhi syarat menjadi objek transaksi jual-beli yaitu:
Clique aqui para a sua pesquisa Dapat dimanfaatkan Dapat diserahestima kan Jelas barang harganya Dijual (dibeli) oleh pemiliknya sendiri atau kuasanya atas izin pemiliknya Barang sudah berada ditangannya jika barangnya diperoleh dengan imbalan.
Perlu ditambahkan pendapat Muhammad Isa, bahwa juu beli sahamu diperbolehkan dalam agama.
"Jangan kamu membeli ikan dalam ar, karena sesungguhnya jual beli yang demikian itu mengandung penipuan".
(Hadis Ahmad bin Hambal e Al Baihaqi dari Ibnu Mas'ud)
Jual beli barang yang tidak di tempat transaksi diperbolehkan dengan syarat harus diterangkan sifatsifatnya atau ciri-cirinya. Kemudian jika barang sesuai dengan keterangan penjual, maka sahlah jual belinya. Tetapi jika tidak sesuai maka pembeli mempunyai hak khiyar, artinya boleh meneruskan atau membatalkan jual belinya. Você já está em Rio de Janeiro Nabi riwayat Al Daraquthni de Abu Hurairah:
“Barang siapa yang membeli sesuatu yang ia tidak melihatnya, makaha berhak khiyar jika ia telah melihatnya”.
Como você pode ter perdido a vida, seperti ketela, kentang, bawang sebagainya juga diperbolehkan, asal diberi contohnya, karena a mengalami kesulitan atau kerugian jika harus mengeluarkan semua hasil tanaman yang terpendam untuk dijual. Hal ini sesuai dengan kaidah hukum Islã:
Demita juga jual beli barang-barang yang telah terbungkus / tertutup, seperti makanan kalengan, GPL, dan sebagainya, asalkam diberi rótulo yang menerangkan isinya. Vide Sabiq, op. cit. hal. 135. Mengenai teks kaidah hukum Islão tersebut di atas, vide Al Suyuthi, Al Ashbah wa al Nadzair, Mesir, Mustafa Muhammad, 1936 hal. 55
JUAL BELI VALUTA ASING DAN SAHAM.
O processo de tradução para a língua é de importância significativa, se você quer entrar em contato conosco através do e-mail ou ligue para o e-mail ou ligue para o e-mail. Apabila antara negara ter per capita per capita negarai yang dalam dunia perdagangan disebut devisa. Misalnya eksportir Indonesia akan memperoleh devisa dari eil ekspornya, sebaliknya importir Indonesia memerlukan devisa un menukimpor dari luar negeri.
Sobre o autor: Enviar uma cópia do seu pedido de ajuda e / ou endereço de e-mail. setiap negara berwenang penúmen menetapkan kurs uangnya masing-masing (kurs adalah perbandoan nilai uangnya terhadap mata uang asing) misalnya 1 dolar Amerika = Rp. 12.000. Namun kurs uang atua perbandingan nilai tukar setiap saat bisa berubah-ubah, tergantung pada kekuatan ekonomi negara masing-masing. Pencatatan kurs uang dan transaksi jual beli valuta asing diselenggarakan de Bursa Valuta Asing (A. W. J. Tupanno, et. Al. Ekonomi de Koperasi, Jakarta, Depdikbud 1982, hal 76-77)
FATWA MUI TENTANG PERDAGANGAN VALAS.
Fatwa Dewan Syrian'ah Nasional Majelis Ulama Indonésia.
N º: 28 / DSN-MUI / III / 2002 tentáculo Jual Beli Mata Uang (Al-Sharf)
uma. Bahwa dalam sejumlah kegiatan para memenuhi berbagai keperluan, seringkali diperlukan.
transaksi jual-beli mata uang (al-sharf), baik antar mata uang sejenis maupun antar mata uang berlainan jenis.
b. Bahwa dalam 'urf tijari (tradições perdidas) transaksi jual beli mata uang dikenal beberapa.
bentuk transaksi yang status hukumnya dalam pandangan ajaran Islam berbeda antara satu bentuk dengan bentuk lain.
c. Bahwa agar kegiatan transaksi tersebuti dilakukan sesuai dengan ajaran Islam, DSN memandang perlu menetapkan adicionou uma nova aldeia a al-Sharf em dijadikan pedoman.
1. "Firman Allah, QS. Al-Baqarah [2]: 275:". Dan Allah telah menghalalkan jual beli e mengharamkan riba. "
2. "Hadis nabi riwayat al-Baihaqi e Ibnu Majah dari Abu Sa'id al-Khudri: Rasulullah viu bersabda, 'Sesungguhnya jual beli itu hanya boleh dilakukan atas dasar kerelaan (antara kedua belah pihak)" (HR. Albaihaqi e Ibnu Majah) , dan dinilai shahih oleh Ibnu Hibban).
3. "Hadis Nabi Riwayat Muçulmano, Abu Daud, Tirmidzi, Nasa'i, e Ibn Majah, dengan te muçulmanos dari 'Ubadah bin Shamit, Nabi viu bersabda:" (Juallah) emas dengan emas, perak dengan perak, gandum dengan gandum, sya'ir dengan sya'ir, kurma dengan kurma, dan garam dengan garam (denga syarat harus) sama dan sejenis serta secara tunai. Jika jenisnya berbeda, juallah sekehendakmu e jika dilakukan secara tunai ".
4. "Hadis Nabi riwayat Muçulmano, Tirmidzi, Nasa'i, Abu Daud, Ibnu Majah, e Ahmad, Dari Umar bin Khattab, Nabi viu bersabda:" (Jual-beli) emas dengan perak adalah riba kecuali (dilakukan) secara tunai. "
5. "Hadis Nabi riwayat Muçulmano dari Abu Sa'id al-Khudri, Nabi viu bersabda: Janganlah kamu menjual emas dengan emas kecuali sama (nilainya) janganlah menambahkan sebagian atas sebagian yang lain; janganlah menjual perak dengan perak kecuali sama (nilainya) dan janganlah menambahkan sebagaian atas sebagian yang lain; dan janganlah menjual emas dan perak tersebut yang tidak tunai dengan yang tunai.
6. "Hadis Nabi riwayat muçulmano dari Bara 'bin' Azib dan Zaid bin Arqam: Rasulullah viu melarang menjual perak dengan emas secara piutang (tidak tunai).
7. "Hadis Nabi riwayat Tirmidzi Amri bin Auf:" Perjanjian dapat dilakukan de antara kaum muslimin, kecuali perjanjian yang mengharamkan yang halal atau menghalalkan yang haram; dan kaum muslimin terikat dengan syarat-syarat mera kecuali syarat yang mengharamkan yang halal atau menghalalkan yang haram ".
8. "Ijma. Ulama sepakat (ijma ') bahwa akad al-sharf disyriatkan dengan syarat-syarat tertentu.
1. Surat dari pimpinah Unidade Usaha Syariah Bank BNI no. UUS / 2/878.
2. Pendapat peserta Rapat Pleno Dewan Syari'ah Pada Hari Kamis, tanggal 14 Muharram 1423H / 28 Maret 2002.
Dewan Syari'ah Nasional Menetapkan: FATWA TENTANG JUDA BELI MATA UANG (AL-SHARF).
Transaksi jual beli mata uang pada prinsipnya boleh dengan ketentuan sebagai berikut:
1. Clique para obter as respostas (untung-untungan).
2. Ada kebutuhan transaksi atau untiuk berjaga-jaga (simpanan).
3. Apabila transaksi dilakukan terhadap mata uang sejenis maka nilainya harus samá dan secara tunai (at-taqabudh).
4. Apabila berlainan jenis maka harus dilakukan dengan nilai tukar (kurs) yang berlaku pada saat transaksi dan secara tunai.
Kedua: Jenis-jenis transaksi Valuta Asing.
1. Transaksi SPOT, yaitu transaksi pembelian dan penjualan valuta asing untuk penyerahan pada saat itu (sobre o balcão) atau penyelesaiannya paling lambat dalam jangka waktu dua hari. Hukumnya adalah boleh, karena dianggap tunai, sedanhão waktu dua hari dianggap sebagai proses penyelesaian yang tidak bisa dihindari dan merupakan transaksi tropicalional.
2. TRANSMISSÃO FORWARD, yaitu transaksi pembelian dan penjualan valas yang nilainya ditarapkan pada saat sekarang dan diberlakukan untuk waktu yang akan datang, antara 2x24 jam sampai dengan satu tahun. Hukumnya adalah haram, karena harga yang digunakan adalah harga yang diperjanjikan (muwa'adah) dan penyerahannya dilakukan de kemudian hari, padahal harga pada waktu pennyerahan tersebut nua yang disepakati, kecuali dilakukan dalam bentuk forward concordar Para kebutuhan yang tidak dapat dihindari (lil hajah)
3. Transaksi SWAP está comprando, este é um dos lugares onde você pode encontrar um lugar para outro, onde você pode encontrar um monte de palavras-chave de um lugar para o outro. Hukumnya haram, karena mengandung, unsur maisir (spekulasi).
4. Transaksi OPTION yaitu kontrak para memperoleh hak dalam rangka membeli atau hak untuk menjual yang tidak harus dilakukan atas sejumlah unit valing asing pada harga e jangka waktu atau tanggal akhir tertentu. Hukumnya haram, karena mengandung, unsur maisir (spekulasi).
Ketiga: Fatwa ini berlaku sejak tanggal ditetapkan, dengan ketentuan jika di kemudian hari ternyata terdapat kekeliruan, akan diubah dan disempurnakan sebagaimana mestinya.
Ditetapkan di: Jacarta.
Tanggal: 14 Muharram 1423 H / 28 Maret 2002 M.
DEWAN SYARI'AH NASIONAL - MAJELIS ULAMA INDONÉSIA.

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Segunda-feira, 2 de abril de 2018.
Hukum saham forex.
Hukum saham forex dalam islam.
A última possibilidade é, talvez, uma vez que o preço ou uma taxa de câmbio de moedas deve flutuar livremente de acordo com as mudanças na demanda e na oferta e também porque as informações devem ser refletidas no valor intrínseco ou no poder de compra das moedas. Transaksinya dilakukan dengan singkat, c. A taxa de câmbio rúpia-dólar acordada é 1: Dan sangat jelas bahwasannya perdagangan memang diperbolehkan. Hingga saat ini masi banyak perdebatan apakah forex halal atau haram.
Kegiatan característica atua jual beli saham, emas, forex mata uang asingdan gorged-lain bisa mendatangkan keuntungan besar dalam hukum saham forex dalam islam criativo singkat. Hal iniláo apesar de ter sido banido para o próximo mês para menginvestasikan uang mereka. Namun halal dan tidaknya kegiatan ini masih menjadi hukum saham forex dalam islam dikalangan masyarakat dan bahkan dikalangan ulama.
O que você está procurando, como é que você está se divertindo com o que você está procurando, e se você está procurando um lugar para ir e vir, você pode escolher um dos melhores lugares para se hospedar em Karagi. Hukum pertama perlu kita perhatikan adalah hukum tentang judi. Maxim escreveu o seguinte comentário: Al Baqarah ayat bahwa pada judi terdapat dosa manipulação lebih besar dari manfaatnya. Kemudian Lot menambahkan para baixo Al Maidah ayat 90 bahwa berjudi dan mengundi nasib den anan panah adalah perbuatan keji dan perbuatan setan.
Jika kita melihat hukum judi diatas, sebenarnya hampir semua kegiatan súbita merupakan bentuk judi whiz dilarang karena bresaskan pada hukum saham forex dalam islam atau spekulasi atualidade tidak pasti yang bisa menimbulkan kerugian avaliação besar.
Ground dicari pada kegiatan erro não excepcional biasa mas não se você está procurando por semata-mata mencari untung berdasarkan perbedaan harga beli e harga jual sesuai dengan pergerakan pasar. Kita tidak membeli mm negociação karena alasan barang tersebut bermanfaat jika dibeli putus. Alhasil kita bertaruh pada kondisi passar greve tidak pasti. Walaupun banyak ahli prod bisa menganalisis kemana passando um bergerak, tetapi tidak pernah ada relaxante bisa memastikan bahwa análises méis benar.
O que você está procurando agora é o que você está procurando, clicando aqui e, em seguida, clicando e clicando no link abaixo para ver o que você está procurando e querendo saber como está o kawai. Namun, dilain pihak ada coração yang menganggap trading sebai bentuk jual beli tamanho sesuai dengan syariat Gaming karena ada barang concurso diperjualbelikan.
Para sua conveniência, nós o traduzimos para a vida judaica benar benar-benar e um jingle dingjualbelikan correspondência bisa kita manfaatkan walaupun tidak kita jual lagi.
Saat membeli lista de sistemas de negociação kita harus mendapatkan emasnya.
Jika kita membeli emas tetapi hanya mendapatkan suratnya saja, maka bagaimana kita bisa memanfaatkan emas mistura kita beli itu. Jika perusai atual membro da independência kepemilikan emas tersebut bangkrut, apa excedendo akk terjadi pada emas kita. Contoh lainnya, saat membeli mata uang asing, kita harus benar benar membutuhkannya dan tahu bagaimana memanfaatkannya tanpa harus bertaruh pada pasar.
O que é que deve ser feito para que você possa se tornar benigno, mas você pode ser um prumo masuk akal. O que você precisa saber antes de começar?
Hukum riba, hukum menyakiti passagem homenageada, hukum penipuan, margem de margem, nível de margem, nível de peixe é igual a juala beli saham, mata agua, dan jenis-jenis investasi lainnya. A reúne-se em Majelis Ulama Março juga telah lama mengkaji hukum ini dan memberikan fatwa tentál halal dan haramnya kegiatan labour.
Menú MUI, primeiro-ministro primordial halal dengangindo a beberé syarat tertentu. Beberapa contoh syaratnya adalah terbebi dari trading tipps 24 pertaruhan, riba, manipulasi, penipuan e dan ketidakjelasan. Dalam hal hukum kegiatan em torno, akan selalu ada perbedaan pendapat. Para queimar o yakin dengan kehalalannya, e um bisa mengikuti comportar syariah o que é dct trading saldo de menú ulama telah disesuaikan dengan hukum Handiness.
Untuk anda shore masih ragu, bei baik menjah e mencari rezeki dari bidang lainnya. Mintalah petunjuk dari Lote e colheita keputusan bake akan dibuat.
10 pensamentos sobre & ldquo; Hukum saham forex dalam islam & rdquo;
Compare corretores como o ICICI Direct, o Sharekhan, o Anand Rathi, o Zerodha, o SBI.
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Os investidores podem negociar quase qualquer moeda no mundo.
Existem vários programas e serviços que publicam seu número múltiplo.
Nerdwallet classifica os melhores corretores online para negociação de ações grátis.
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Forex menurut Hukum Islam.
Permalink here (line 411) Você pode enviar uma cópia do seu pedido de compra de forex, enviar um comentário ou enviar um pedido de compra para este item, ou enviar uma via de ajuda juga yang mengatakan boleh. Dibawah ini adalah pendapat yang membolehkan dari beberapa sumter tentang forex itu sendiri (sedução para enviar um carro forex itu sendiri, silahkan search de Google). Fit4global wordpress hanya membros wacana, dan hanya fokus ke riseta ilmiah tentang pergerakan forex. Fit4global wordpress memang didedikasikan untuk meriset secara logika dan ilmiah tentang pergerakan forex baik teknikal maupun fundamental.
Forex dari Perspektif Islam.
Foto tirada do Islã em um yang do dia de hoje. Bagaimana menurut padangan para pakar Islam? Para o comércio de moeda estrangeira, comércio saham, índice de negociação, saham, dan komoditi? Apakah Hukum Forex Negociação Valas Halal Menurut Hukum Islam? Mari kita ikuti selengkapnya.
Jangan engkau menjual sesuatu, yang tidak ada padamu ", sabda Nabi Muhammad SAW, dalam sebuah teve seu caminho para Abu Hurairah.
Oleh sementara fuqaha (ahli fiqih Islam), teve tersebut ditafsirkan secara saklek. Pokoknya, setiap praktik jual beli yang tidak ada barangnya pada waktu akad, haram. Penafsiran secara demikian itu, tak pelak lagi, membuat fiqih Islam is it is to be a man, is a tututan jaman yang terus berkembang dengan perubahan-perubahannya.
Karena itu, se você é um membro da equipe de governo que cuida de você, quer se esforçar para dizer o que pensa sobre você. Misalnya, Ibn al-Qayyim. Ulama bermazhab Hambali ini berpendapat, bahwa tidak jar-beli barang yang tidak ada dilarang. Baik dalam Al Qur'an, sunnah maupun fatwa para sahabat, laranjan itu tidak ada.
Dalam Sunnah Nabi, hanya terdapat laranjan menjual barang yang belga ada, sebagaimana laranganagemapa barang yang sudah ada pada waktu akad. "Causa legislata ilat larangan tersebut bukan ada atau tidak adanya barang, garan melainkan", ujar Dr. Syamsul Anwar, MA Dari IAIN SUKA Yogyakarta menapelaskan pendapat Ibn al-Qayyim. Garar adatah ketidakpastian tentang apakah barang yang diperjual-belikan itu dapat diserahkan atau tidak. Misalnya, seseorang menjual unta yang hilang. A partir de agora você pode ver as imagens de outros membros da comunidade de turismo em Bhikan no.
Jadi, mesquita pada waktu akad barangnya tidak ada, namun ada kepastian diadakan pada waktu diperlukan sehingga bisa diserahkan kepada pembeli, maka jual beli tersebut sah. Sebaliknya, kendati barangnya sudah ada tapi - karena satu dan lain hal - tidak mungkin diserahkan kepada pembeli, maka jual beli itu tidak sah.
Perdagangan berjangka, jelas, bukan garar. Sebab, dalam kontrak berjangkanya, jenis komoditi yang dijual-belikan sudah ditentukan. Begitu juga dengan jumlah, mutu, tempat dan waktu penyerahannya. Semuanya berjalan di atas re aturan resmi yang ketat, sebagai antisipasi terjadinya praktek penyimpangan berupa penipuan - satu hal yang sebetulnya bisa juga terjadi pada praktik jua-beli konvensional.
Dalam persuadir hukum Islã, Perdagangan Berjangka Komoditi (PBK) (forex adalah bagian dari PBK) dapat dimas kalam kalam almasa'il almu'ashirah atau masalah-masalah hukum islam kontemporer. Karena itu, status hukumnya dapat dikategorikan kepada masalah ijtihadiyyah. O que você precisa saber é o que você está procurando, mas o que você está procurando neste wiki, mas você também pode entrar em contato conosco através do e-mail: nash hukum yang pasti.
Mas, na maioria das vezes, o que eu quero dizer é que o paradigma do al-nushush está em todos os lugares que o wa-waqa'i la tatanahi. Artinya, nash hukum dalam bentuk Al-Quran e Sunnah sudah selesai; Tidak lagi ada tambahan. Denik demikian, kasus-kasus hukum yang baru muncul mesti diberikan kepastian hukumnya melalui ijtihad.
Dalam kasus hukum PBK, ijtihad dapat merujuk kepada teori perubahan hukum yang diperkenalkan por Ibn Qoyyim al-Jauziyyah. Eu gosto de beber, beber café berubah karena beber perbelhnya varlavel, yakni: waktu, tempat, niat, tujuan dan manfaat. Teori perubahan hukum ini diturunkan dari paradigma ilmu hukum dari gurunya Ibn Taimiyyah, yang menyatakan bahwa a-haqiqah fi al-a'y lia fi al-adzhan. Artinya, kebenaran hukum itu dijumpai dalam kenyataan empirik; Tradução automática do autor: alam pamikiran atau alam idéia.
Paradigma ini diturunkan dari prinsip hukum Islam tentang keadilan yang dalam Al Quran digunakan istilah al-mizan, a-qisth, al-wasth, dan al-adl.
Dalam penerapannya, secara khusus masalah PBK dapat dimasukkan ke dalam bidang kajian fiqh al-siyasah maliyyah, yakni politik hukum kebendaan. O que há de novo, PKB termasuk kajian hukum Islã pengertian bagaimana hukum Islamismo O que é Dalam Masalah Kepemilikan Por que fazer Barta, Melalui perdura Berjangka Komoditi Dalam Era Global Skyspaos Perdidos.
Realizando o empolgante com a mungkin tocava a melancia na praia de pihak-pihak, e o dalam perdigangan estava mudando para o dan Waktu e se perdia para o manjedoura, mas também se casou com o dang uy no 32/1977 com um PBK.
Karena teori perubahan hukum seperti dijelaskan di atas, dapat menunjukkan elastisitas hukum islamismo dalam kelembagaan dan praktek perekonomian, maka PBK dalam sistem hukum islamismo dapat dianalogikan dengan bay 'al-salam'ajl bi'ajil.
Bay al-salam dapat diartikan sebagai berikut. Al-salam atau al-salá adalah bay 'ajl bi'ajil, yakni memperjualbelikan sesuatu yang den sétencan sifat-sifatnya yang terjamin kebenarannya. Diálamo transamísio demi, penyerahan ra's al-mal dalam bentuk uang sebagai nilai tukar didahulukan daripada penyerahan komoditi yang dimaksud dálam transaksi itu. Ulama Syafi'iyah e Hanabilah mendefinisikannya dengan: "O que acontece com as pessoas que estão vivendo é o que você tem?", Questiona a população de Bhagavadu.
Keabsahan transaksi jual beli berjangka, ditentukan oleh terpenuhinya rukun e syarat sebagai berikut:
a) Rukun sebagai unsur-uns utama yang harus ada dalam suatu peristiwa transaksi Não disponível em:
Pihak-pihak pelaku transaksi ('aqid) yang disebut den istilah muçulmano atau muçulmano ilaih. Objek transaksi (ma'qud alaih), yaitu barang-barang, komoditi berjangka e harga tukar (ra's al-mal al-salam dan al-muslim fih). Kalimat transaksi (Sighat 'aqad) e yaitu ijab dan kabul. Yang peruk diperhatikan dari unsur unsur tersebut, adalah bahwa ijab dan qabul dinyatakan dalam bahasa dan kalimat yang jelas menunjukkan transaksi berjangka. Karena itu, ulama Syafi'iyah menekankan penggunaan istilah al-salam atau al-salaf di dalam kalimat-kalimat transaksi itu, dengan alasan bahwa 'aqd al-salam adalah bay' al-ma'dum dengan sifat dan cara berbeda dari akad jual dan beli (comprar).
Persyaratan menyangkut objek transaksi, adalah: bahwa objek transaksi harus memenuhi kejelasan mengenai: jenisnya (um yakun fi jinsins ma'lumin), sifatnya, ukuran (kara), jangka penyerahan, harga tukar, tempat penyerahan. Persa, a língua, o mergulho, ou, a, al-tsaman, adalah, Pertama, kejelasan, jenis, alat tukar, yaitu, dirham, dinar, rupia atau dolar, dsb, atau barang-barang, yang, dapat ditimbang, disukat, dsb. Kedua, kejelasan, jenis, alat, tukar, apakah, rupiah, dolar, Amerika, dolar, Singapura, dst. Apakah timbangan yang disepakati dalam bentuk quilograma, lagoa, dst. Você está procurando um lugar especial para se hospedar em apakah, onde você se instalará em baikang sedang atau buruk. Syarat-syarat di atas datarapkan dengan maksud menghilangkan jahalah fi al-'aqd atau alasan ketidaktahuan kondisi-kondisi barang pada saat transaksi. Ainda assim, é preciso que os homens persuadidos de antara pelaku transaksi, yang akan merusak nilai transaksi. Kejelasan jumlah harga tukar. Como resultado, você pode usar o filtro de tela como membro PBK. Kalaupun dalam, pelaksanaannya, masih ada pihak-pihak yang, merasa dirugikan dengan peraturan, perundang-undangan, yang, ada, maka, dapatlah, digunakan, kaidah hukum, atau, maxim legal yang berbunyi: ma la yudrak kulluh la yutrak kulluh. O que você está procurando é uma pesquisa semiológica, mas você pode obter informações detalhadas em inglês.
Denik demikian, hukum dan pelaksanaan PBK sampai batas-batas tertentu boleh dinyatakan dapat diterima atau setidak-tidaknya sesuai dengan semangat dan jiwa norma hukum islam, dengan menganalogikan kepada bay 'al-salam.
1. Os Contratos Básicos de Câmbio.
Existe um consenso geral entre os juristas islâmicos sobre uma visão de que como as moedas de diferentes países podem ser trocados em uma base local, uma taxa diferente da unidade, uma vez que, como as moedas de diferentes países, são distintas com valores diferentes ou valor intrínseco e poder de compra. A busca de um acordo geral não é permitida na perspectiva de uma troca de moeda em regime de adiantamento não é permitida. No entanto, existe uma diferença de opinião entre os juristas quando os direitos de qualquer das partes, que é igual à obrigação da contraparte, são diferidos para uma data futura.
Para elaborar, considerar o exemplo de dois indivíduos A e B, two different different colors, Índia e EUA, respectivamente. A consumer vender rúpias indianas e comprar dollars dos EUA. O inverso é verdade para B. A taxa de câmbio rúpia-dólar é de 1:20 e a média de compra e venda é de US $ 50. A primeira situação é a seguinte: US $ 50 de B. A transação é liquida de forma local por ambas as extremidades. Tais transações são válidas e islamicamente permissíveis. Não há duas avaliações sobre o mesmo. A segunda possibilidade é uma taxa de transação de ambas as aletas ser diferida para uma data futura, digamos, após seis meses a partir de agora. Isso implica tanto um quanto um pagamento de Rs1000 ou US $ 50, conforme o caso, em seis meses. Uma visão predominante é que o contrato não é islamicamente permitido. Uma informação minoritária considera isso permitido. O terceiro context é uma transação é parcialmente liquidada de uma única extremidade. Por exemplo, para fazer um pagamento de R $ 1.000 agora para pagar uma promessa de B de $ 50 para ele depois de seis meses. Alternativamente, será aceita a opção de compra de US $ 50 de agora, no valor de Rs1000 para seis meses. Existem visões diametralmente opostas sobre a permissibilidade de tais contratos que equivalem a bai-salam em moedas. O presente documento apresenta uma análise abrangente de todos os argumentos de apoio e combate a uma superprodução e uma série de imagens. A primeira forma de contratação em troca de contrários não é local de qualquer tipo de controvérsia. A admissibilidade não é o segundo tipo de contrato que é uma entrega de um contrato de adiada para uma data futura, é uma discussão no âmbito da proibição riba. Consequentemente, este artigo detalhadamente na seção 2 sobre a questão da proibição de riba. A admissibilidade da terceira forma de contrato em que uma entrega é contrabalançada é diferente, é discutida no contexto da prestação de contas e risco de corrupção. Este, portanto, é o tema central da seção 3, que trata da questão de gharar. A seção 4 tenta uma visão holística da Sharia relacionar-se a isso também.
2. A questão da proibição de Riba.
A divergência de pontos de vista sobre a inadimplência ou não de contratos de câmbio pode ser principalmente voltada para uma questão de proibição de acesso.
A necessidade de eliminar todas as formas de contrato de câmbio é de extrema importância. Riba em seu contexto da Sharia é uma combinação definida como um ganho derivado da desigualdade quantitativa dos contravalores em qualquer outra transação que pretenda realizar uma troca de duas ou mais espécies (anwa), que são idênticas ao mesmo (jins) e são regidas por a mesma causa eficiente (illa). Ribaês é, em excesso, al-fadl (excesso) e riba al-nasia (adiamento), que denota uma vantagem ilegal no excesso ou aferição, respectivamente. A proibição do primeiro é alcançado por uma estipulação de uma taxa de troca entre os objetos e a faixa de ganho é permitida para qualquer parte das partes. O último tipo de riba é proibido não permitir que uma liquidação e uma operação sejam resolvidas no local por ambas as partes. Uma outra forma de resposta é chamada de al-jahiliyya ou riba pré-islâmica que se situa quando o credor pede ao mutuário os dados de vencimento são os últimos a aumentar ou aumentar da mesma forma. O aumento é pago na cobrança de juros sobre o montante basicamente emprestado.
A cambada na troca de moedas de mares diferentes exige um processo de analogia (qiyas). E um qualquer exercício em analogia (qiyas), causa eficiente (illa) presente um papel extremamente importante. A analogia com o tema é análoga, não é aplicável ao raciocínio analógico. A causa etiu bem (illa) no caso de contratos de busca foi definida de forma variada pelas principais escolas da Fiqh. Essa diferença não se apresenta no âmbito análogo às moedas de papel associadas a um país diferente.
The reference is the most important as in the case of raciocínio in the reference reference on the letter of paper with ouro and silver. Nos primeiros dias do Islã, ouro e ouro, todas as funções do dinheiro (thaman). As moedas eram feitas de ouro e prata contido nelas. Essas moedas são apresentadas como thaman haqiqi, ou naqdain na literatura Fiqh. Estes eram universalmente aceitáveis, como o principal meio de troca, representando um grande número de transações. Outras commodities, como, por exemplo, são limitadas. Estes são listados como falsos na literatura Fiqh. Estes também são famosos como devido ao fato de que a sua aceitação não decorre do seu valor intrínseco, mas sim devido ao estatuto da sociedade durante um período determinado de tempo. As duas formas acima mencionadas de publicações foram tratadas de forma muito diferente pelos juristas islâmicos do início do ponto de vista da permissibilidade dos contratos que envolvem. Uma questão que precisa ser resolvida como uma pergunta recente é a da idade para encontrar uma categoria anterior ou uma última. Uma visão é que estes devem ser compartilhados com o haqiqi ou ouro e prata, uma vez que são como o principal meio de troca e a unidade de conta como último. Assim, por um raciocínio análogo, todas as normas e injunções relacionadas à Sharia Aplicam-se a um outro instrumento. The exchange of thaman haqiqi is known as the bai-sarf and, portanto, as transações on coins of paper should be regidas by rules in Sharia relevantes for bai-sarf. A visão contrária afirma que, como as folhas de papel devem ser tratadas de forma semelhante a um falso ou thaman istalahi por causa do seu próprio valor facial ser diferente do valor intrínseco. A sua aceitabilidade decorre, do seu estatuto jurídico, dentro do país de residência ou da importância econômica global (como no caso de dólares americanos, por exemplo).
2.1. Uma Síntese de Vistas Alternativas.
2.1.1. Raciocínio analógico (Qiyas) para a proibição de Riba.
A prata de raiz é baseada na tradição do santo profeta (uma paz esteja com ele): "Vende ouro para ouro, prata para prata, trigo para trigo, cevada para cevada, dados da data, sal para sal, nas os produtos não são locais, e quando as commodities são diferentes, vendam como você se adequa, mas não local ". Assim, a proibição de ser aplicada principalmente a dois metais preciosos (ouro e prata) e o quatro outras commodities (trigo, cevada, datas e sal). Também se aplica, por analogia (qiyas) a todas as espécies que são governadas pelas mesmas causas (illa) ou que pertencem a todos os gêneros dos seis objetos citados na tradição. No entanto, não existe um quadro geral entre as escolas e o mesmo que os que escolhem a mesma escola sobre a identificação e a identificação da causa (illa) do riba.
To the Hanafis, which efficient (illa) de riba has duas dimensions: os documentos trocados ao mesmo gênero (jins); Estes possuem peso (wazan) ou mensurabilidade (kiliyya). Em uma troca dada, ambos os elementos da causa eficiente estão presentes, isto é, os contraluzes são trocados ao mesmo gênero (e) e são todos pesáveis ​​& # 8203; & # 8203; ou todos mensuráveis, então nenhum ganho A taxa deve ser igual à unidade e a troca não deve ser local. No caso de ouro e prata, os dois elementos de causa são: unidade de gênero e capacidade de pesagem. Esta é também uma visão Hanbali de acordo com uma versão3. Uma vez diferente é semelhante à visão Shafii e Maliki, conforme discutido abaixo. Assim, quando o ouro é trocado por ouro, ou a prata é trocada por prata, assim são permitidas as transações instantâneas de qualquer ganho. Também é possível que haja uma troca, um dos dois elementos de causa eficiente (presente) e presente ausente ausente. Por exemplo, os artigos são trocados são todos variáveis ​​e mensuráveis, mas não são variáveis ​​nem mensuráveis, então uma troca deve ganhar é permissível, mas uma troca não deve ser local. Assim, quando o ouro é trocado por prata, um peso pode ser diferente da unidade, mas não é permitido uma liquidação diferente. Se nenhum dos dois elementos de causa eficiente (ilíca) pode estar presente com uma troca, qualquer das injunções para a pró-riba se aplica. A troca pode ocorrer com o ganho e tanto em uma base quanto em diferido.
Caso o caso de moedas de papel cambie as moedas de papel de um partido diferente, a proibição riba em uma busca de causa eficiente (illa). Moedas pertencentes a diferentes alianças são entidades claramente distintas; Estes são legais em certos limites, com diferentes valores intrínsecos ou poder de compra. Assim, uma grande maioria de estudiosos talvez afirmem, com razão, que não há unidade de gênero (jins). Além disso, estes não são pesáveis ​​& # 8203; & # 8203; nem mensuráveis. Isso leva a uma conclusão direta de que nenhum dos dois elementos de causa eficiente (illa) de riba existe em tal troca. Assim, uma troca pode ser realizada em qualquer taxa de câmbio e de liquidação. A lógica subjacente a esta posição não é difícil de compreender. O valor intrínseco das moedas de papel associadas a diferentes países difere, pois estes têm poder de compra diferente. Além disso, o valor intrínseco ou o valor das moedas de papel não pode ser identificado ou avaliado ao contrário do ouro e da prata que podem ser pesados. Portanto, nem a presença de riba al-fadl (por excesso), nem a riba al-nasia (por adiamento) pode ser estabelecida.
A escola Shafii de Fiqh tem uma função que pode ser usada no processo de troca de moeda, conta de dinheiro e loja de valor. Esta é também uma visão de Maliki. De acordo com uma versão deste ponto de vista, mesmo que o papel ou o couro sejam feitos como meio de troca e recebam o status de moeda, então todas as regras relativas a naqdain, ou ouro e prata são aplicáveis ​​a eles. Assim, de acordo com esta versão, o intercâmbio envolvendo moedas de diferentes países a uma taxa diferente da unidade é permitido, mas deve ser resolvido no local. Outra versão das duas escolas de pensamento acima é que a causa eficiente citada acima (illa) de ser moeda (thamaniyya) é específica para ouro e prata e não pode ser generalizada. Ou seja, qualquer outro objeto, se usado como meio de troca, não pode ser incluído em sua categoria. Assim, de acordo com esta versão, as injunções Sharia para a proibição riba não são aplicáveis ​​às moedas de papel. As moedas pertencentes a diferentes países podem ser trocadas com ou sem ganho, e ambas, de forma diferida ou diferida.
Os defensores da versão anterior citam o caso da troca de moedas de papel pertencentes ao mesmo país em defesa da sua versão. A opinião consensual de juristas neste caso é que essa troca deve ser sem qualquer ganho ou a uma taxa igual à unidade e deve ser resolvida no local. Qual é a lógica subjacente à decisão acima? Se considerarmos o Hanafi e a primeira versão da posição Hanbali, então, neste caso, apenas uma dimensão da causa eficiente (illa) está presente, ou seja, pertencem ao mesmo gênero (jins). Mas as moedas de papel não são pesáveis ​​nem mensuráveis. Por conseguinte, a lei de Hanafi aparentemente permitiria o intercâmbio de diferentes quantidades da mesma moeda no local. Do mesmo modo, se a causa eficiente de ser moeda (thamaniyya) é específica apenas para ouro e prata, a lei Shafii e Maliki também permitiria o mesmo. Escusado será dizer que isso equivale a permitir empréstimos e empréstimos com base na riba. Isso mostra que, é a primeira versão do pensamento de Shafii e Maliki, que está subjacente à decisão consensual de proibição de ganho e liquidação diferida em caso de troca de moedas pertencentes ao mesmo país. De acordo com os proponentes, estender essa lógica ao intercâmbio de moedas de diferentes países implicaria que a permuta com ganho ou a uma taxa diferente da unidade é permitida (uma vez que não há unidade de jins), mas a liquidação deve ser no local.
2.1.2 Comparação entre Currency Exchange e Bai-Sarf.
Bai-sarf é definido na literatura Fiqh como uma troca envolvendo thaman haqiqi, definido como ouro e prata, que serviu como o principal meio de troca para quase todas as principais transações.
Os defensores da visão de que qualquer troca de moedas de diferentes países são iguais ao bai-sarf argumentam que, na atual idade, as moedas do papel substituiram efetivamente e completamente o ouro e a prata como meio de troca. Assim, por analogia, o intercâmbio envolvendo tais moedas deve ser regido pelas mesmas regras e injunções da Sharia como bai-sarf. Também se argumenta que, se for permitida a liquidação diferida de ambas as partes no contrato, isso abriria as possibilidades de riba-al nasia.
Os oponentes da categorização da troca de moeda com o bai-sarf no entanto destacam que a troca de todas as formas de moeda (thaman) não pode ser denominada como bai-sarf. De acordo com esta visão, o bai-sarf implica troca de moedas feitas de ouro e prata (thaman haqiqi ou naqdain) sozinhas e não de dinheiro que as autoridades estaduais (thaman istalahi) pronunciaram como tal. As moedas atuais da época são exemplos desse último tipo. Esses estudiosos encontram apoio nesses escritos que afirmam que se as commodities de troca não são ouro ou prata (mesmo que uma delas seja ouro ou prata), a troca não pode ser denominada como bai-sarf. Nem as estipulações relativas a bai-sarf seriam aplicáveis ​​a tais trocas. De acordo com Imam Sarakhsi4 "quando um indivíduo compra falsas ou moedas feitas de metais inferiores, como, por exemplo, cobre (thaman istalahi) para dirhams (thaman haqiqi) e faz um pagamento no local do último, mas o vendedor não possui falsos momento, então, tal permuta é admissível . .. tomar posse de mercadorias trocadas por ambas as partes não é uma condição prévia "(enquanto no caso de bai-sarf, é.) Existem várias referências semelhantes que indicam que os juristas não classificam uma troca de fals (thaman istalahi) para outro fals (thaman istalahi) ou ouro ou prata (thaman haqiqi), como bai-sarf.
Assim, as trocas de moedas de dois países diferentes que só podem ser considerados como thaman istalahi não podem ser categorizadas como bai-sarf. Nem a restrição quanto à liquidação no local pode ser impostas a tais transações. Deve-se notar aqui que a definição de bai-sarf é fornecida na literatura do Fiqh e não há menção do mesmo nas tradições sagradas. As tradições mencionam sobre riba, e a venda e compra de ouro e prata (naqdain), que pode ser uma fonte importante de riba, é descrita como bai-sarf pelos juristas islâmicos. Deve também notar-se que, na literatura Fiqh, o bai-sarf implica apenas trocas de ouro ou prata; se estes estão sendo utilizados atualmente como meio de troca ou não. Troca envolvendo dinares e ornamentos de ouro, ambos de qualidade como bai-sarf. Vários juristas procuraram esclarecer este ponto e definiram o sarf como aquela troca em que tanto as commodities trocadas são da natureza de Thaman, e não necessariamente do próprio Thaman. Assim, mesmo quando uma das mercadorias é processada de ouro (digamos, ornamentos), essa troca é chamada de bai-sarf.
Os defensores da visão de que a troca de moeda deve ser tratada de forma semelhante ao bai-sarf também derivam o apoio de escritos de juristas islâmicos eminentes. De acordo com Imam Ibn Taimiya "qualquer coisa que desempenhe as funções de meio de troca, unidade de conta e armazenamento de valor é chamado thaman, (não necessariamente limitado a ouro e prata). Referências semelhantes estão disponíveis nos escritos de Imam Ghazzali5 No que diz respeito às opiniões do Imam Sarakhshi em relação ao intercâmbio envolvendo falsos, de acordo com eles, alguns pontos adicionais devem ser tomados nota. Nos primeiros dias do Islã, dinares e dirhams feitos de ouro e prata eram usados ​​principalmente como meio de troca em todas as principais transações. Somente os menores foram resolvidos com falsos. Em outras palavras, fals não possuía as características de dinheiro ou thamaniyya na íntegra e dificilmente era usado como loja de valor ou unidade de conta e era mais na natureza da mercadoria. Portanto, não houve restrição na compra do mesmo por ouro e prata em regime diferido. As moedas atuais têm todas as características de thaman e são destinadas apenas a Thaman. O intercâmbio envolvendo moedas de diferentes países é o mesmo que o bai-sarf com a diferença de jins e, portanto, a liquidação diferida levaria a riba al-nasia.
O Dr. Mohamed Nejatullah Siddiqui ilustra esta possibilidade com um exemplo6. Ele escreve: "Em um determinado momento no momento em que a taxa de câmbio do mercado entre o dólar e a rupia é de 1:20, se uma pessoa adquire US $ 50 à alíquota de 1:22 (liquidação de sua obrigação em Rúpias diferida para uma data futura) então é altamente provável que ele seja, de fato, emprestado Rs. 1000 agora em vez de uma promessa de reembolso de Rs. 1100 em uma data posterior especificada. (Desde então, ele pode obter Rs 1000 agora, trocando os $ 50 comprados em crédito à taxa local) "Assim, o sarf pode ser convertido em empréstimo com base em juros e amp; empréstimo.
2.1.3 Definir Thamaniyya é a chave?
Parece da síntese acima de pontos de vista alternativos que a questão-chave parece ser uma definição correta de thamaniyya. Por exemplo, uma questão fundamental que leva a posições divergentes sobre a permissibilidade relaciona se thamaniyya é específico para ouro e prata, ou pode ser associado a qualquer coisa que desempenhe as funções de dinheiro. Levamos algumas questões abaixo, que podem ser levadas em consideração em qualquer exercício de reconsideração de posições alternativas.
Deve ser apreciado que thamaniyya pode não ser absoluto e pode variar em graus. É verdade que as moedas de papel substituem a ouro e a prata como meio de troca, unidade de conta e estoque de valor. Neste sentido, as moedas de papel podem ser consideradas possuidoras de thamaniyya. No entanto, isso é verdade apenas para moedas domésticas e pode não ser verdade para moedas estrangeiras. Em outras palavras, as rupias indianas possuem thamaniyya dentro dos limites geográficos da Índia e não têm qualquer aceitabilidade nos EUA. Não se pode dizer que estes possamos thamaniyya nos EUA, a menos que um cidadão dos EUA possa usar rúpias indianas como meio de troca, unidade de conta ou armazenamento de valor. Na maioria dos casos, essa possibilidade é remota. Esta possibilidade também é função do mecanismo da taxa de câmbio em vigor, como a conversibilidade das rupias indianas em dólares norte-americanos, e se um sistema de taxa de câmbio fixo ou flutuante está em vigor. Por exemplo, assumindo a livre convertibilidade das rupias indianas em dólares americanos e vice-versa, e um sistema de taxa de câmbio fixo, no qual a taxa de câmbio da rupia-dólar não deverá aumentar ou diminuir no futuro previsível, a taxa de rupia dos EUA nos Estados Unidos é consideravelmente melhorada . O exemplo citado pelo Dr. Nejatullah Siddiqui também parece bastante robusto nas circunstâncias. A permissão para trocar rúpias por dólares em regime de diferimento (de um lado, é claro) a uma taxa diferente da taxa local (taxa oficial que provavelmente permanecerá fixada até a data da liquidação) seria um caso claro baseado em juros empréstimos e empréstimos. No entanto, se a assunção da taxa de câmbio fixa for relaxada e o atual sistema de taxas de câmbio flutuantes e voláteis for assumido, então pode-se mostrar que o caso de riba al-nasia se decompõe. Reescrevemos seu exemplo: "Em um determinado momento no momento em que a taxa de câmbio do mercado entre dólar e Rúpia é de 1:20, se uma pessoa adquire US $ 50 à alíquota de 1:22 (liquidação de sua obrigação em Rúpias diferida para um futuro data), então é altamente provável que ele seja, de fato, emprestado Rs. 1000 agora em vez de uma promessa de reembolso de Rs. 1100 em uma data posterior especificada. (Desde então, ele pode obter Rs 1000 agora, trocando os $ 50 adquiridos em crédito à taxa spot) "Isso seria assim, somente se o risco cambial for inexistente (a taxa de câmbio permanece às 1:20), ou é suportada pela vendedor de dólares (o comprador paga em rupias e não em dólares). Se o primeiro for verdadeiro, o vendedor dos dólares (credor) recebe um retorno predeterminado de dez por cento quando ele converte Rs1100 recebido na data de vencimento em US $ 55 (a uma taxa de câmbio de 1:20). No entanto, se o último for verdadeiro, o retorno ao vendedor (ou ao credor) não está predeterminado. Não precisa sequer ser positivo. Por exemplo, se a taxa de câmbio rúpia-dólar aumenta para 1:25, então o vendedor de dólares receberia apenas US $ 44 (R $ 1100 convertidos em dólares) por seu investimento de US $ 50.
Aqui, dois pontos a destacar. Primeiro, quando se assume um regime de taxa de câmbio fixo, a distinção entre moedas de diferentes países é diluída. A situação se torna semelhante à troca de libras esterlinas (moedas do mesmo país) a uma taxa fixa. Em segundo lugar, quando se assume um sistema de taxa de câmbio volátil, então, assim como se pode visualizar os empréstimos através do mercado de moeda estrangeira (mecanismo sugerido no exemplo acima), também pode-se visualizar empréstimos através de qualquer outro mercado organizado (como, por exemplo, para commodities ou ações .) Se alguém substituir dólares por ações no exemplo acima, seria lido como: "Em um determinado momento no momento em que o preço de mercado do estoque X é de Rs 20, se um indivíduo comprar 50 ações na taxa de Rs 22 (liquidação de sua obrigação em rupias diferido para uma data futura), então é altamente provável que ele seja, de fato, emprestado Rs. 1000 agora em vez de uma promessa de reembolso de Rs. 1100 em uma data posterior especificada. (Desde então, ele pode obter o Rs 1000 agora, trocando os 50 estoques comprados no crédito a preço atual) "Neste caso também, como no exemplo anterior, os retornos para o vendedor de ações podem ser negativos se o preço das ações aumentar para Rs 25 no data de liquidação. Assim, assim como os retornos no mercado de ações ou no mercado de commodities são islamicamente aceitáveis ​​devido ao risco de preço, também são retornos no mercado de câmbio por causa das flutuações nos preços das moedas.
Uma característica única de thaman haqiqi ou ouro e prata é que o valor intrínseco da moeda é igual ao seu valor nominal. Assim, a questão de diferentes limites geográficos em que circula uma determinada moeda, como dinar ou dirham, é completamente irrelevante. O ouro é ouro, seja no país A ou no país B. Assim, quando a moeda do país A feita de ouro é trocada por moeda do país B, também feita de ouro, então qualquer desvio da taxa de câmbio da unidade ou aferição de liquidação por qualquer das partes não pode ser permitido, pois isso envolve claramente riba al-fadl e também riba al-nasia. No entanto, quando as moedas de papel do país A são trocadas por papel moeda do país B, o caso pode ser completamente diferente. O risco de preço (risco de taxa de câmbio), se positivo, eliminaria qualquer possibilidade de riba al-nasia na troca com liquidação diferida. No entanto, se o risco de preço (risco de taxa de câmbio) for zero, essa troca poderá ser uma fonte de riba al-nasia se for permitida a liquidação diferida7.
Outro ponto que merece uma consideração séria é a possibilidade de que certas moedas possam possuir o thamaniyya, ou seja, usado como meio de troca, unidade de conta ou loja de valor globalmente, dentro dos países domésticos e estrangeiros. Por exemplo, o dólar norte-americano está em curso legal dentro dos EUA; também é aceitável como meio de troca ou unidade de conta para um grande volume de transações em todo o mundo. Assim, pode-se dizer que essa moeda específica possui thamaniyya globalmente, caso em que os juristas podem impor as injunções relevantes sobre trocas envolvendo essa moeda específica para evitar riba al-nasia. O fato é que quando uma moeda possui thamaniyya globalmente, as unidades econômicas que usam essa moeda global como meio de troca, unidade de conta ou loja de valor podem não estar preocupadas com o risco decorrente da volatilidade das taxas de câmbio entre países. Ao mesmo tempo, deve reconhecer-se que uma grande maioria das moedas não desempenha as funções de dinheiro, exceto dentro de suas fronteiras nacionais, quando estas são legais.
Riba e risco não podem coexistir no mesmo contrato. O primeiro consagra uma possibilidade de retornos com zero risco e não pode ser obtido através de um mercado com risco de preço positivo. Como foi discutido acima, a possibilidade de riba al-fadl ou riba al-nasia pode surgir em troca quando ouro ou prata funcionam como thaman; ou quando o intercâmbio envolve moedas de papel pertencentes ao mesmo país; ou quando a troca envolve moedas de diferentes países seguindo um sistema de taxa de câmbio fixa. A última possibilidade é talvez unica8, uma vez que o preço ou a taxa de câmbio das moedas devem flutuar livremente de acordo com as mudanças na demanda e na oferta e também porque os preços devem refletir o valor intrínseco ou o poder de compra das moedas. Os mercados de moeda estrangeira de hoje são caracterizados por taxas de câmbio voláteis. Os ganhos ou perdas feitos em qualquer transação em moedas de diferentes países, são justificados pelo risco suportado pelas partes no contrato.
2.1.4. Possibilidade de Riba com Futuros e Direito.
Até agora, discutimos pontos de vista sobre a permissibilidade de bai salam em moedas, ou seja, quando a obrigação de apenas uma das partes na bolsa é diferida. Quais são as opiniões dos estudiosos sobre o adiamento das obrigações de ambas as partes? O exemplo típico de tais contratos são futuros e futuros9. De acordo com uma grande maioria de estudiosos, isso não é permitido por vários motivos, sendo o mais importante o elemento de risco e incerteza (gharar) e a possibilidade de especulação de um tipo que não é permitido. Isso é discutido na seção 3. No entanto, outro motivo para rejeitar tais contratos pode ser uma proibição de riba. No parágrafo anterior, discutimos que o bai salam em moedas com taxas de câmbio flutuantes não pode ser usado para ganhar riba devido à presença de risco cambial. É possível demonstrar que o risco cambial pode ser coberto ou reduzido a zero com outro contrato a prazo negociado simultaneamente. E, uma vez que o risco é eliminado, o ganho claramente seria riba.
Nós modificamos e reescrevemos o mesmo exemplo: "Em um determinado momento no momento em que a taxa de câmbio entre dólar e Rúpia é de 1:20, um indivíduo compra US $ 50 à alíquota de 1:22 (liquidação de sua obrigação em Rúpias diferidas para uma data futura), e o vendedor de dólares também cobre sua posição ao celebrar um contrato a termo para vender Rs1100 para ser recebido na data futura a uma taxa de 1:20, então é altamente provável que ele seja, de fato, emprestando Rs. 1000 agora em vez de uma promessa de reembolso de Rs. 1100 em uma data posterior especificada. (Desde então, ele pode obter Rs 1000 agora, trocando os 50 dólares comprados a crédito à taxa spot) "O vendedor dos dólares (credor) recebe um retorno predeterminado de dez por cento quando converte Rs1100 recebido na data de vencimento em 55 dólares ( a uma taxa de câmbio de 1:20) por seu investimento de 50 dólares, independentemente da taxa de câmbio do mercado vigente na data de vencimento.
Outra maneira simples de ganhar o riba pode envolver uma transação no local e uma transação para a frente simultânea. Por exemplo, o indivíduo no exemplo acima compra US $ 50 em uma base spot à taxa de 1:20 e, simultaneamente, entra em um contrato a prazo com a mesma parte para vender US $ 50 à alíquota de 1:21 após um mês. Na verdade, isso implica que ele está emprestando Rs1000 agora ao vendedor de dólares por um mês e ganha um interesse de Rs50 (ele recebe Rs1050 após um mês. Esta é uma transação típica de recompra ou recompra (recompra) tão comum em operações bancárias convencionais .10.
3. A questão da liberdade de Gharar.
Gharar, ao contrário de riba, não tem uma definição de consenso. Em termos gerais, ela conhece risco e incerteza. É útil ver o gharar como um contínuo de risco e incerteza em que o ponto extremo do risco zero é o único ponto bem definido. Além deste ponto, gharar torna-se uma variável e o gharar envolvido em um contrato de vida real ficaria em algum lugar nesse continuum. Além de um ponto sobre esse continuum, o risco e a incerteza ou o gharar tornam-se inaceitáveis11. Os juristas tentaram identificar tais situações envolvendo gharar proibido. Um fator importante que contribui para o gharar é a informação inadequada (jahl) que aumenta a incerteza. Isto é, quando os termos de troca, tais como, preço, objetos de troca, tempo de liquidação etc. não estão bem definidos. Gharar também é definido em termos de risco de liquidação ou a incerteza em torno da entrega dos artigos trocados.
Os estudiosos islâmicos identificaram as condições que tornam um contrato incerto na medida em que é proibido. Cada parte do contrato deve ser clara quanto à quantidade, especificação, preço, hora e local de entrega do contrato. Um contrato, digamos, para vender peixes no rio envolve incerteza sobre o assunto da troca, sobre a sua entrega e, portanto, não islamicamente permitido. A necessidade de eliminar qualquer elemento de incerteza inerente a um contrato é sublinhada por várias tradições.12.
Um resultado de gharar excessivo ou incerteza é que isso leva à possibilidade de especulação de uma variedade que está proibida. A especulação na sua forma, é o jogo. O Alcorão Sagrado e as tradições do profeta sagrado proíbem explicitamente ganhos feitos de jogos de azar que envolvem renda não adquirida. O termo usado para jogos de azar é mais, que literalmente significa algo com facilidade, obtendo lucro sem trabalho para isso. Além dos puramente jogos de azar, o profeta sagrado também proibiu ações que gerassem rendimentos inativos sem esforços muito produtivos.13.
Aqui pode notar-se que o termo especulação tem conotações diferentes. Sempre envolve uma tentativa de prever o resultado futuro de um evento. Mas o processo pode ou não ser apoiado por coleta, análise e interpretação de informações relevantes. O primeiro caso está muito em conformidade com a racionalidade islâmica. Uma unidade econômica islâmica é obrigada a assumir riscos depois de fazer uma avaliação adequada do risco com a ajuda da informação. Todas as decisões empresariais envolvem especulação nesse sentido. É somente na ausência de informações ou em condições de excesso de gharar ou incerteza que a especulação é semelhante a um jogo de azar e é reprovável.
3.2 Gharar & amp; Especulação com Futures & amp; Avançar.
Considerando o caso dos contratos básicos de câmbio destacados na seção 1, pode-se notar que o terceiro tipo de contrato em que a liquidação de ambas as partes é adiada para uma data futura é proibida, de acordo com uma grande maioria de juristas por motivos de excesso de gharar . Futuros e encaminhamentos em moedas são exemplos desses contratos nos termos dos quais duas partes se tornam obrigadas a trocar moedas de dois países diferentes a uma taxa conhecida no final de um período de tempo conhecido. Por exemplo, os indivíduos A e B comprometem-se a trocar dólares americanos e Rúpias indianas à taxa de 1: 22 após um mês. Se o montante envolvido for de US $ 50 e A é o comprador de dólares, então, as obrigações de A e B são fazer pagamentos de Rs1100 e $ 50, respectivamente, no final de um mês. O contrato é resolvido quando ambas as partes honram suas obrigações na data futura.
Tradicionalmente, uma esmagadora maioria dos estudiosos da Sharia desaprovaram tais contratos por vários motivos. A proibição aplica-se a todos os contratos em que as obrigações de ambas as partes sejam diferidas para uma data futura, incluindo contratos envolvendo troca de moedas. Uma objeção importante é que tal contrato envolve a venda de um objeto inexistente ou de um objeto que não possui o vendedor. This objection is based on several traditions of the holy prophet.14 There is difference of opinion on whether the prohibition in the said traditions apply to foodstuffs, or perishable commodities or to all objects of sale. There is, however, a general agreement on the view that the efficient cause (illa) of the prohibition of sale of an object which the seller does not own or of sale prior to taking possession is gharar, or the possible failure to deliver the goods purchased.
Is this efficient cause (illa) present in an exchange involving future contracts in currencies of different countries ? In a market with full and free convertibility or no constraints on the supply of currencies, the probability of failure to deliver the same on the maturity date should be no cause for concern. Further, the standardized nature of futures contracts and transparent operating procedures on the organized futures markets15 is believed to minimize this probability. Some recent scholars have opined in the light of the above that futures, in general, should be permissible. According to them, the efficient cause (illa), that is, the probability of failure to deliver was quite relevant in a simple, primitive and unorganized market. It is no longer relevant in the organized futures markets of today16. Such contention, however, continues to be rejected by the majority of scholars. They underscore the fact that futures contracts almost never involve delivery by both parties. On the contrary, parties to the contract reverse the transaction and the contract is settled in price difference only. For example, in the above example, if the currency exchange rate changes to 1: 23 on the maturity date, the reverse transaction for individual A would mean selling $50 at the rate of 1:23 to individual B. This would imply A making a gain of Rs50 (the difference between Rs1150 and Rs1100). This is exactly what B would lose. It may so happen that the exchange rate would change to 1:21 in which case A would lose Rs50 which is what B would gain. Isto, obviamente, é um jogo de soma zero em que o ganho de uma festa é exatamente igual à perda do outro. This possibility of gains or losses (which theoretically can touch infinity) encourages economic units to speculate on the future direction of exchange rates. Since exchange rates fluctuate randomly, gains and losses are random too and the game is reduced to a game of chance. There is a vast body of literature on the forecastability of exchange rates and a large majority of empirical studies have provided supporting evidence on the futility of any attempt to make short-run predictions. Exchange rates are volatile and remain unpredictable at least for the large majority of market participants. Needless to say, any attempt to speculate in the hope of the theoretically infinite gains is, in all likelihood, a game of chance for such participants. While the gains, if they materialize, are in the nature of maisir or unearned gains, the possibility of equally massive losses do indicate a possibility of default by the loser and hence, gharar.
3.3. Risk Management in Volatile Markets.
Hedging or risk reduction adds to planning and managerial efficiency. The economic justification of futures and forwards is in term of their role as a device for hedging. In the context of currency markets which are characterized by volatile rates, such contracts are believed to enable the parties to transfer and eliminate risk arising out of such fluctuations. For example, modifying the earlier example, assume that individual A is an exporter from India to US who has already sold some commodities to B, the US importer and anticipates a cashflow of $50 (which at the current market rate of 1:22 mean Rs 1100 to him) after one month. There is a possibility that US dollar may depreciate against Indian rupee during these one month, in which case A would realize less amount of rupees for his $50 ( if the new rate is 1:21, A would realize only Rs1050 ). Hence, A may enter into a forward or future contract to sell $50 at the rate of 1:21.5 at the end of one month (and thereby, realize Rs1075) with any counterparty which, in all probability, would have diametrically opposite expectations regarding future direction of exchange rates. In this case, A is able to hedge his position and at the same time, forgoes the opportunity of making a gain if his expectations do not materialize and US dollar appreciates against Indian rupee (say, to 1:23 which implies that he would have realized Rs1150, and not Rs1075 which he would realize now.) While hedging tools always improve planning and hence, performance, it should be noted that the intention of the contracting party – whether to hedge or to speculate, can never be ascertained.
It may be noted that hedging can also be accomplished with bai salam in currencies. As in the above example, exporter A anticipating a cash inflow of $50 after one month and expecting a depreciation of dollar may go for a salam sale of $50 (with his obligation to pay $50 deferred by one month.) Since he is expecting a dollar depreciation, he may agree to sell $50 at the rate of 1: 21.5. There would be an immediate cash inflow in Rs 1075 for him. The question may be, why should the counterparty pay him rupees now in lieu of a promise to be repaid in dollars after one month. Como no caso dos futuros, a contraparte faria isso com proveito, se suas expectativas são diametralmente opostas, ou seja, espera que o dólar aprecie. For example, if dollar appreciates to 1: 23 during the one month period, then it would receive Rs1150 for Rs 1075 it invested in the purchase of $50. Thus, while A is able to hedge its position, the counterparty is able to earn a profit on trading of currencies. The difference from the earlier scenario is that the counterparty would be more restrained in trading because of the investment required, and such trading is unlikely to take the shape of rampant speculation.
4. Resumo e amp; Conclusão
Os negócios monetários de hoje são caracterizados por taxas de câmbio voláteis. Este exemplo deve ser considerado em qualquer tipo de análise de contratos básicos para o futuro. Tentamos dar-nos a oportunidade de contratar nos termos da possibilidade de qualquer possibilidade de riba, minimizar gharar, e a possibilidade de especulação de um tipo semelhante a um jogo de azar. Em um mercado volátil, os participantes estão expostos ao risco cambial e a racionalização é mínima para zero.
It is obvious that spot settlement of the obligations of both parties would completely prohibit riba, and gharar, and minimize the possibility of speculation. However, this would also imply the absence of any technique of risk management and may involve some practical problems for the participants.
At the other extreme, if the obligations of both the parties are deferred to a future date, then such contracting, in all likelihood, would open up the possibility of infinite unearned gains and losses from what may be rightly termed for the majority of participants as games of chance. Claro, isso também permitiria que os participantes gerenciassem o risco através de transferência de risco completa para outros e reduzissem o risco para zero. It is this possibility of risk reduction to zero which may enable a participant to earn riba. Future is not a new form of contract. Rather the justification for proscribing it is new. If in a simple primitive economy, it was prevention of gharar relating to delivery of the exchanged article, in todays’ complex financial system and organized exchanges, it is prevention of speculation of kind which is unIslamic and which is possible under excessive gharar involved in forecasting highly volatile exchange rates. Such speculation is not just a possibility, but a reality. The precise motive of an economic unit entering into a future contract – speculation or hedging may not ascertainable ( regulators may monitor end use, but such regulation may not be very practical, nor effective in a free market). Empirical evidence at a macro level, however, indicates the former to be the dominant motive.
The second type of contracting with deferment of obligations of one of the parties to a future date falls between the two extremes. While Sharia scholars have divergent views about its permissibility, our analysis reveals that there is no possibility of earning riba with this kind of contracting. The requirement of spot settlement of obligations of atleast one party imposes a natural curb on speculation, though the room for speculation is greater than under the first form of contracting. The requirement amounts to imposition of a hundred percent margin which, in all probability, would drive away the uninformed speculator from the market. This should force the speculator to be a little more sure of his expectations by being more informed. When speculation is based on information it is not only permissible, but desirable too. Bai salam would also enable the participants to manage risk. At the same time, the requirement of settlement from one end would dampen the tendency of many participants to seek a complete transfer of perceived risk and encourage them to make a realistic assessment of the actual risk. .
1. As seguintes visões foram refletidas nos trabalhos apresentados no IV Seminário Fiqh organizado pela Academia Islâmica Fiqh, na Índia, em 1991, que foi publicado em Majalla Fiqh Islami, parte 4 pela Academia. A discussão sobre a proibição riba desenha esses pontos de vista.
2. Nabil Saleh, Unlawful gain and Legitimate Profit in Islamic Law, Graham and Trotman, London, 1992, p.16.
3. Ibn Qudama, al-Mughni, vol.4, pp.5-9.
4. Shams al Din al Sarakhsi, al-Mabsut, vol 14, pp 24-25.
5. Paper presented by Abdul Azim Islahi at the Fourth Fiqh Seminar organized by Islamic Fiqh Academy, India in 1991.
6. Paper by Dr M N Siddiqui highlighting the issue was circulated among all leading Fiqh scholars by the Islamic Fiqh Academy, India for their views and was the main theme of deliberations during the session on Currency Exchange at the Fourth Fiqh Seminar held in 1991.
7. It is contended by some that the above example may be modified to show the possibility of riba with spot settlement too. “In a given moment in time when the market rate of exchange between dollar and rupee is 1:20, if an individual purchases $50 at the rate of 1:22 (settlement of his obligation also on a spot basis), then it amounts to the seller of dollars exchanging $50 with $55 on a spot basis (Since, he can obtain Rs 1100 now, exchange them for $55 at spot rate of 1:20)” Thus, spot settlement can also be a clear source of riba. Does this imply that spot settlement should be proscribed too ? The fallacy in the above and earlier examples is that there is no single contract but multiple contracts of exchange occurring at different points in time (true even in the above case). Riba can be earned only when the spot rate of 1:20 is fixed during the time interval between the transactions. This assumption is, needless to say, unrealistic and if imposed artificially, perhaps unIslamic.
8. Islam envisages a free market where prices are determined by forces of demand and supply. There should be no interference in the price formation process even by the regulators. While price control and fixation is generally accepted as unIslamic, some scholars, such as, Ibn Taimiya do admit of its permissibility. However, such permissibility is subject to the condition that price fixation is intended to combat cases of market anomalies caused by impairing the conditions of free competition. If market conditions are normal, forces of demand and supply should be allowed a free play in determination of prices.
9. Some Islamic scholars use the term forward to connote a salam sale. However, we use this term in the conventional sense where the obligations of both parties are deferred to a future date and hence, are similar to futures in this sense. The latter however, are standardized contracts and are traded on an organized Futures Exchange while the former are specific to the requirements of the buyer and seller.
10. This is known as bai al inah which is considered forbidden by almost all scholars with the exception of Imam Shafii. Followers of the same school, such as Al Nawawi do not consider it Islamically permissible.
11. It should be noted that modern finance theories also distinguish between conditions of risk and uncertainty and assert that rational decision making is possible only under conditions of risk and not under conditions of uncertainty. Conditions of risk refer to a situation where it is possible with the help of available data to estimate all possible outcomes and their corresponding probabilities, or develop the ex-ante probability distribution. Under conditions of uncertainty, no such exercise is possible. The definition of gharar, Real-life situations, of course, fall somewhere in the continuum of risk and uncertainty.
12. The following traditions underscore the need to avoid contracts involving uncertainty.
Ibn Abbas reported that when Allah’s prophet (pbuh) came to Medina, they were paying one and two years advance for fruits, so he said: “Those who pay in advance for any thing must do so for a specified weight and for a definite time”.
It is reported on the authority of Ibn Umar that the Messenger of Allah (pbuh) forbade the transaction called habal al-habala whereby a man bought a she-camel which was to be the off-spring of a she-camel and which was still in its mother’s womb.
13. According to a tradition reported by Abu Huraira, Allah’s Messenger (pbuh) forbade a transaction determined by throwing stones, and the type which involves some uncertainty.
The form of gambling most popular to Arabs was gambling by casting lots by means of arrows, on the principle of lottery, for division of carcass of slaughtered animals. The carcass was divided into unequal parts and marked arrows were drawn from a bag. One received a large or small share depending on the mark on the arrow drawn. Obviously it was a pure game of chance.
14. The holy prophet is reported to have said ” Do not sell what is not with you”
Ibn Abbas reported that the prophet said: “He who buys foodstuff should not sell it until he has taken possession of it.” Ibn Abbas said: “I think it applies to all other things as well”.
15. The Futures Exchange performs an important function of providing a guarantee for delivery by all parties to the contract. It serves as the counterparty in the exchange for both, that is, as the buyer for the sale and as the seller for the purchase.
16. M Hashim Kamali “Islamic Commercial Law: An Analysis of Futures”, The American Journal of Islamic Social Sciences, vol.13, no.2, 1996.
Send Your Comments to: Dr Mohammed Obaidullah, Xavier Institute of Management, Bhubaneswar 751 013, India.
FOREX DALAM PANDANGAN HUKUM ISLAM.
بسم الله الرحمن الرحيم.
Dalam Bukunya Prof. Drs. Masjfuk Zuhdi yang berjudul MASAIL FIQHIYAH; Kapita Selecta Hukum Islam, diperoleh bahwa Ferex (Perdagangan Valas) diperbolehkan dalam hukum islam.
Perdagangan valuta asing timbul karena adanya perdagangan barang-barang kebutuhan / komoditi antar negara yang bersifat saudadesionalional. Perdigangan (Ekspor-Impor) ini tentu memerlukan to bei kaanai uang yang masing masing-masing-masing-masing-to-masi-diantara negara-negara tersebut sehingga timbul PERBANDINGAN NILAI MATA UANG também.
Perryingan nilai mata uang antar negara terkumpul dalam suatu BURSA atau PASAR yang bersifat nacionalional dan terikat dalam suatu kesepakatan bersama yang saling menguntungkan. Nilai mata uang suatu negara denan lainnya ini berubah (berfluktuasi) setiap saat sesuai volume permintaan dan penawarannya. Por favor, observe que você pode fazer sua reserva em todos os dias. Yang secara nyata hanyalah tukar-menukar mata uang yang berbeda nilai.
HUKUM ISLAM dalam TRANSAKSI VALAS.
1. Ada Ijab-Qobul: & # 8212; & gt; Ada perjanjian untuk memberi dan menerima.
Penjual menyerahkan barang e pembeli membayar tunai. Ijab-Qobulnya dilakukan dengan lisan, tulisan dan utusan. Pembeli dan penjual mempunyai wewenang penuh melaksanakan dan melakukan tindakan-tindakan hukum (dewasa dan berpikiran sehat)
2. Memanuhi syarat menjadi objek transaksi jual-beli yaitu:
Sucessos de casamento (bens de consumo) Dapat dimanfaatkan Dapat diserahterimakan Jelas barang harganya Dijual (dibeli) por pemiliknya sendiri atau kuasanya atas izin pemiliknya Barang sudah berada ditangannya jika barangnya diperoleh dengan imbalan.
Perlu ditambahkan pendapat Muhammad Isa, bahwa juu beli sahamu diperbolehkan dalam agama.
لاتشترواالسمك فیالماءفاءنه غرد.
& # 8220; Jangan kamu membeli ikan dalam air, karena sesungguhnya jual beli yang demikian itu mengandung penipuan & # 8221 ;. (Hadis Ahmad bin Hambal dan Al Baiqqi de Ibnu Mas & # 8217; ud)
Jual beli barang yang tidak di tempat transaksi diperbolehkan dengan syarat harus diterangkan sifat-sifatnya atau ciri-cirinya. Kemudian jika barang sesuai dengan keterangan penjual, maka sahlah jual belinya. Tetapi jika tidak sesuai maka pembeli mempunyai hak khiyar, artinya boleh meneruskan atau membatalkan jual belinya. Você já está em Rio de Janeiro Nabi riwayat Al Daraquthni de Abu Hurairah:
منسترئ شيتالميرهفله الخيارإذاراه.
& # 8220; Barang siapa yang membeli sesuatu yang ia tidak melihatnya, maka ia berhak khiyar jika ia telah melihatnya & # 8221 ;.
Como você pode ter perdido a vida, seperti ketela, kentang, bawang sebagainya juga diperbolehkan, asal diberi contohnya, karena a mengalami kesulitan atau kerugian jika harus mengeluarkan semua hasil tanaman yang terpendam untuk dijual. Hal ini sesuai dengan kaidah hukum Islã:
المشقة تجلب التيسر.
Kesulitan itu menarik kemudahan.
Demita juga jual beli barang-barang yang telah terbungkus / tertutup, seperti makanan kalengan, GPL, dan sebagainya, asalkam diberi rótulo yang menerangkan isinya. Vide Sabiq, op. cit. hal. 135. Mengenai teks kaidah hukum Islão tersebut di atas, vide Al Suyuthi, Al Ashbah wa al Nadzair, Mesir, Mustafa Muhammad, 1936 hal. 55
JUAL BELI VALUTA COMO DAN SAHAM.
Como se costumava dizer que a América do Norte tem um grande número de pessoas que vivem na América do Norte, Alemanha, Inggris, Ringgit, Malásia e Sebagainya.
Apabila antara negara ter per capita per capita negarai yang dalam dunia perdagangan disebut devisa. Misalnya eksportir Indonésia akan memperoleh devisa dari hasil ekspornya é uma província da Indonésia onde se encontra a menagimpor dari luar negeri.
Dengan demician timbul pena in perminataan di bursa valuta asing. setiap negara berwenang penúmen menetapkan kurs uangnya masing-masing (kurs adalah perbandoan nilai uangnya terhadap mata uang asing) misalnya 1 dolar Amerika = Rp. 12.000. Namun kurs uang atua perbandingan nilai tukar setiap saat bisa berubah-ubah, tergantung pada kekuatan ekonomi negara masing-masing. Pencatatan kurs uang dan transaksi jual beli valuta as diselenggarakan de Bursa Valuta Asing (A. W. J. Tupanno, e outros Ekonomi de Koperasi, Jacarta, Depdikbud 1982, hal 76-77)
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Fatwa MUI Jang Beli Mata Uang (AL-SHARF)
Pertanyaan yang pasti ditanyakan oleh setiap trader di Indonésia:
1. Apakah Trading Forex Haram?
2. Apakah Trading Forex Halal?
3. Apakah Trading Forex dalam Agama Islam?
4. Apakah SWAP itu?
Mari kita bahas dengan artikel yang pertama:
Forex Dalam Hukum Islam.
Dalam Bukunya Prof. Drs. Masjfuk Zuhdi yang berjudul MASAIL FIQHIYAH; Kapita Selecta Hukum Islamismo, Forex moeda (Perdagangan Valas) diperbolehkan dalam hukum islam.
Perdagangan valuta asing timbul karena adanya perdagangan barang-barang kebutuhan / komoditi antar negara yang bersifat saudadesionalional. Perdigangan (Ekspor-Impor) ini tentu memerlukan to bei kaanai uang yang masing masing-masing-masing-masing-to-masi-diantara negara-negara tersebut sehingga timbul PERBANDINGAN NILAI MATA UANG também.
Perryingan nilai mata uang antar negara terkumpul dalam suatu BURSA atau PASAR yang bersifat nacionalional dan terikat dalam suatu kesepakatan bersama yang saling menguntungkan. Nilai mata uang suatu negara denan lainnya ini berubah (berfluktuasi) setiap saat sesuai volume permintaan dan penawarannya. Por favor, observe que você pode fazer sua reserva em todos os dias. Yang secara nyata hanyalah tukar-menukar mata uang yang berbeda nilai.
HUKUM ISLAM dalam TRANSAKSI VALAS.
1. Ada Ijab-Qobul: --- & gt; Ada perjanjian untuk memberi dan menerima.
Penjual menyerahkan barang e pembeli membayar tunai. Ijab-Qobulnya dilakukan dengan lisan, tulisan dan utusan. Você pode estar ciente de que, em caso de perda de tempo, você pode ver o que você está fazendo e, em seguida, ouvir o que você está fazendo.
2. Memanuhi syarat menjadi objek transaksi jual-beli yaitu:
Clique aqui para ver a próxima página (em inglês) Dapat dimanfaatkan Dapat diserahestima kan Jelas balangian harganya Dijual (dibeli) por pemiliknya sendiri atau kuasanya atas izin pemiliknya Barang sudah berada ditangannya jika barangnya diperoleh dengan imbalan.
Perlu ditambahkan pendapat Muhammad Isa, bahwa juu beli sahamu diperbolehkan dalam agama.
"Jangan kamu membeli ikan dalam ar, karena sesungguhnya jual beli yang demikian itu mengandung penipuan".
(Hadis Ahmad bin Hambal e Al Baihaqi e Ibnu Mas'ud)
Jual beli barang yang tidak di tempat transaksi diperbolehkan dengan syarat harus diterangkan sifatsifatnya atau ciri-cirinya. Kemudian jika barang sesuai dengan keterangan penjual, maka sahlah jual belinya. Tetapi jika tidak sesuai maka pembeli mempunyai hak khiyar, artinya boleh meneruskan atau membatalkan jual belinya. Você já está em Rio de Janeiro Nabi riwayat Al Daraquthni de Abu Hurairah:
"Barang siapa yang membeli sesuatu yang ia tidak melihatnya, makaa berhak khiyar jika ia telah melihatnya".
Como você pode ter perdido a vida, seperti ketela, kentang, bawang sebagainya juga diperbolehkan, asal diberi contohnya, karena a mengalami kesulitan atau kerugian jika harus mengeluarkan semua hasil tanaman yang terpendam untuk dijual. Hal ini sesuai dengan kaidah hukum Islã:
Demita juga jual beli barang-barang yang telah terbungkus / tertutup, seperti makanan kalengan, GPL, dan sebagainya, asalkam diberi rótulo yang menerangkan isinya. Vide Sabiq, op. cit. hal. 135. Mengenai teks kaidah hukum Islão tersebut di atas, vide Al Suyuthi, Al Ashbah wa al Nadzair, Mesir, Mustafa Muhammad, 1936 hal. 55
JUAL BELI VALUTA COMO DAN SAHAM.
Como se costumava dizer que a América do Norte tem um grande número de pessoas que vivem na América do Norte, Alemanha, Inggris, Ringgit, Malásia e Sebagainya. Apabila antara negara ter per capita per capita negarai yang dalam dunia perdagangan disebut devisa. Misalnya eksportir Indonésia akan memperoleh devisa dari hasil ekspornya é uma província da Indonésia onde se encontra a menagimpor dari luar negeri.
Dengan demician timbul pena in perminataan di bursa valuta asing. setiap negara berwenang penúmen menetapkan kurs uangnya masing-masing (kurs adalah perbandoan nilai uangnya terhadap mata uang asing) misalnya 1 dolar Amerika = Rp. 12.000. Namun kurs uang atua perbandingan nilai tukar setiap saat bisa berubah-ubah, tergantung pada kekuatan ekonomi negara masing-masing. Pencatatan kurs uang dan transaksi jual beli valuta as diselenggarakan de Bursa Valuta Asing (A. W. J. Tupanno, e outros Ekonomi de Koperasi, Jacarta, Depdikbud 1982, hal 76-77)
FATWA MUI TENTANG PERDAGANGAN VALAS.
Fatwa Dewan Syari'ah Nasional Majelis Ulama Indonésia.
Não: 28 / DSN-MUI / III / 2002 - Jual Beli Mata Uang (Al-Sharf)
uma. Bahwa dalam sejumlah kegiatan para memenuhi berbagai keperluan, seringkali diperlukan.
transaksi jual-beli mata uang (al-sharf), baik antar mata uang sejenis maupun antar mata uang berlainan jenis.
b. Bahwa dalam 'urf tijari (tradições perdidas) transaksi jual beli mata uang dikenal beberapa.
bentuk transaksi yang status hukumnya dalam pandangan ajaran Islam berbeda antara satu bentuk dengan bentuk lain.
c. Bahwa agar kegiatan transaksi tersebuti dilakukan sesuai dengan ajaran Islam, DSN memandang perlu menetapkan adicionou uma nova aldeia a al-Sharf em dijadikan pedoman.
1. "Firman Allah, QS. Al-Baqarah [2]: 275:". Dan Allah telah menghalalkan jual beli e mengharamkan riba. "
2. "Hadis nabi riwayat al-Baihaqi e Ibnu Majah de Abu Sa'id al-Khudri: Rasulullah viu bersabda, 'Sesungguhnya jual beli itu hanya boleh dilakukan atas dasar kerelaan (antara kedua belah pihak)" (HR. Albaihaqi e Ibnu Majah) , dan dinilai shahih oleh Ibnu Hibban).
3. "Hadis Nabi Riwayat Muçulmano, Abu Daud, Tirmidzi, Nasa'i, e Ibn Majah, se chamam muçulmanos." sya'ir dengan sya'ir, kurma dengan kurma, dan garam dengan garam (denga syarat harus) sama dan sejenis serta secara tunai. Jika jenisnya berbeda, juallah sekehendakmu jika dilakukan secara tunai. ".
4. "Hadis Nabi riwayat muçulmano, Tirmidzi, Nasa'i, Abu Daud, Ibnu Majah, dan Ahmad, Dari Umar bin Khattab, Nabi viu bersabda:" (Jual-beli) emas dengan perak adalah riba kecuali (dilakukan) secara tunai. "
5. "Hadi Nabi riwayat muçulmano Abu Abu Al-Kudri, Nabi viu bersabda: Janganlah kamu menjual emas dengan emas kecuali sama (nilainya) janganlah menambahkan sebagian atas sebagian yang deitado, janganlah menjual perak den kaikai sama (nilainya) dan janganlah menambahkan sebagaian atas sebagian yang lain, dan janganlah menjual emas dan perak tersebut yang tidak tunai dengan yang tunai.
6. "Hadis Nabi riwayat Muçulmano dari Bara 'bin' Azib e Zaid bin Arqam: Rasulullah viu melarang menjual perak dengan emas secara piutang (tidak tunai).
7. "Hadis Nabi riwayat Tirmidzi ou Amr bin Auf:" Perjanjian dapat dilakukan de antara kaum muçulmano, kecuali perjanjian yang mengharamkan yang halal atau menghalalkan yang haram; dan kaum muçulmano terikat dengan syarat-syarat mera kecuali syarat yang mengharamkan yang halal atau menghalalkan yang haram ".
8. "Ijma. Ulama sepakat (ijma ') bahwa akad al-sharf disyriatkan dengan syarat-syarat tertentu.
1. Surat Dari Pimpinah Unidade Usaha Banco Syariah BNI não. UUS / 2/878.
2. Pendapat peserta Rapat Pleno Dewan Syari'ah Pada Hari Kamis, tanggal 14 Muharram 1423H / 28 Maret 2002.
Dewan Syari'ah Nasional Menetapkan: FATWA TENTANG JUDA BELI MATA UANG (AL-SHARF).
Transaksi jual beli mata uang pada prinsipnya boleh dengan ketentuan sebagai berikut:
1. Clique para obter as respostas (untung-untungan).
2. Ada kebutuhan transaksi atau untiuk berjaga-jaga (simpanan).
3. Apabila transaksi dilakukan terhadap mata uang sejenis maka nilainya harus samá dan secara tunai (at-taqabudh).
4. Apabila berlainan jenis maka harus dilakukan dengan nilai tukar (kurs) yang berlaku pada saat transaksi dan secara tunai.
Kedua: Jenis-jenis transaksi Valuta Asing.
1. Transaksi SPOT, yaitu transaksi pembelian e penjualan valing asing untuk penyerahan pada saat itu (sobre o contador) atau penyelesaiannya paling lambat dalam jangka waktu dua hari. Hukumnya adalah boleh, karena dianggap tunai, sedanhão waktu dua hari dianggap sebagai proses penyelesaian yang tidak bisa dihindari dan merupakan transaksi tropicalional.
2. TRANSMISSÃO FORWARD, yaitu transaksi pembelian dan penjualan valas yang nilainya ditarapkan pada saat sekarang dan diberlakukan untuk waktu yang akan datang, antara 2x24 jam sampai dengan satu tahun. Hukumnya adalah haram, karena gaja yang digunakan adalah harga yang diperjanjikan (muwa'adah) dan penyerahannya dilakukan de kemudian hari, padahal harga pada waktu penyerahan tersebut belum tímida sama denil nilai yang disepakati, kecuali dilakukan dalam bentuk acordo para uma frente para kebutuhan yang tidak dapat dihindari (lila hajah)
3. Transaksi SWAP Você já pode ter uma opinião pública sobre a qualidade das mercadorias encontradas neste local indicado por dikombinasikan deng pembelian antara penny valas yang sama dengan harga para a frente. Hukumnya haram, karena mengandung, unsur maisir (spekulasi).
4. Transaksi OPÇÃO yaitu kontrak para memperoleh hak dalam rangka membeli atau hak untuk menjual yang tidak harus dilakukan atas sejumlah unidade valuta como pada harga e jangka waktu atau tanggal akhir tertentu. Hukumnya haram, karena mengandung, unsur maisir (spekulasi).
Ketiga: Fatwa ini berlaku sejak tanggal ditetapkan, dengan ketentuan jika di kemudian hari ternyata terdapat kekeliruan, akan diubah dan disempurnakan sebagaimana mestinya.
Ditetapkan di: Jacarta.
Tanggal: 14 Muharram 1423 H / 28 Maret 2002 M.
DEWAN SYARI'AH NASIONAL - MAJELIS ULAMA INDONÉSIA.
Assalamu'alikum wr. wb.
dakwatuna - Saya mau tanya menurut Islam hukum dari jual beli saham dan valas (forex) itu halal, boleh, makruh atau haram? Dan dasar hadis atau ayatnya apa? (pertanyaan via FB oleh Barja Ramadani)
Wa'alaikum salam wr wb.
Bapak Barja Ramadani yang dirahmati Deus, berikut jawaban saya terhadap pertanyaan bapak. Saya jawab dengan penjelasan agak detalhe supaya penjelasannya lengkap.
Saham hukum boleh menuruta syariah jika memenuhi ketentuan sebagaimana yang akan disebutkan.
Ketentuan yang dimaksud adalah:
Saham harus memiliki subjacente a asset yang melandasinya. Oleh karena itu ativo saham tidak boleh berbentuk uang saja. O berbentuk de Saham harus barang (o berço do sakang do saham do menage do boleh do tidak).
Pada prakteknya, setelah perusahaan emiten berhasil menjual sahamnya de pasar perdana, maca saham tersebut tadek boleh diperjualbelikan di bursa kecuali setelah dijalankan menjadi usaha riil dan uang atua modal tersebut sudah berbentuk barang.
Asset barang harus yang dominan Jika ativos perusahaan bermacam-macam barang, jasa, uang dan piutang, maka komposisi barang harus dominan. Para ulama kontemporer memberikan batasan, bahwa asset non barang tidak boleh lebih em 51%. Jika ativo perusaneiro berbentuk barang, biasanya tidak seluruhnya berbentuk barang, tetapi sebagian kecilnya berbentuk uang kas. Maka yang mengikuti caidah di atas. Jika asset perusahaan bermacam-macam barang, untuk menentukan jenis barang yang menjadi subjacente a adalah ditentukan yang dominan (aghlabnya). Kaidah yang berlaku jika asset bermacam-macam Jika asset perusahaan bermacam-macam terdiri dari barang, jasa, uang dan piutang, maka kaidah yang berlaku sesuai dengan usaha perusahaannya yaitu sebagai berikut: Jika usaha perusahaannya berbentuk investasi asset (barang, dan jasa) tersebut, mak total total total total total total total total total total total total total total total. Jika usaha perusahaannya berbentuk juali beli mata uang, maka saham tersebut boleh diperjualbelikan di pasar bursa kecuali dengan mengikuti kaidah sharf. Jika usaha perusahaannya berbentuk investasi dalam piutang, maka saham tersebut boleh diperjualbelikan di pasar bursa dengan mengikuti kaidah utang piutang. Ketiga bentuk aktivitas di pasar bursa di atas dibolehkan dengan syarat tidak dijadikan sebagai hilah untuk melakukan sekuritasi utang dengan cara menggabungkan barang dan jasa tersebut kepada utang. (1) Emiten atau Perusahaan Publik harus memenuhi kriteria sebagai berikut: Jenis usaha, produk barang, jasa yang diberikan dan akad serta cara pengelolaan perusahaan Emiten atau Perusahaan Publik yang menerbitkan Efek Syariah tidak boleh bertentangan den Prinsip-prinsip Syariah. Jenis kegiatan usaha abriu as portas com a prinsip-prinsip syariah. Di antara kegiatan usaha yang bertentangan dengan prinsip tersebut antara lain: Melakukan investasi pada Emiten (perusahaan) yang pada saat transaksi tingkat (nisbah) utang perusahaan kepada lembaga keuangan ribawi lebih dominan dari modalnya; Lembaga keuangan konvensional (ribawi), termasuk perbankan dan asuransi konvensional;
Karena kedua di di atas termasuk aktivitas ribawi yang diharamkan dalam nash:
لعن الله أكل الربا وموكله وكاتبه وشاهديه.
Perjudian dan permainan yang tergolong judi atau: perdagangan yang dilarang; karena termasuk maisir (judi) yang dilarang dalam Islam Produsen, distribuidor, serta pedagang makanan dan minuman yang haram; Dan Produsen, distribuidor, dan / atau penyedia barang-barang ataupun jasa yang merusak moral dan bersifat mudara Emiten atau Perusahaan Publik yang bermaksud menerbitkan Efek Syariah wajib untuk menandatangani dan memenuhi ketentuan akad yang sesuai dengan syariah atas Efek Syariah yang dikeluarkan. Emiten atau Perusahaan Publik yang menerbitkan Efek Syariah wajib menjamin bahwa kegiatan usahanya memenuhi Prinsip-prinsip Syariah dan memiliki Shariah Compliance Officer. Dalam Hal Emiten atau Perusahaan Publik yang menerbitkan Efek Syariah sewaktu-waktu tidak memenuhi persyaratan tersebut di atas, maka Efek yang diterbitkan dengan sendirinya sudah bukan sebagai efek syariah. Harga pasar dari Efek Syariah harus mencerminkan nilai valuasi kondisi yang sesungguhnya dari aset yang menjadi dasar penerbitan Efek tersebut dan / atau sesuai dengan mekanisme pasar yang teratur, wajar dan efisien serta tidak direkayasa. Pelaksanaan transaksi harus dilakukan menurut prinsip kehati-hatian serta tidak diperbolehkan melakukan spekulasi dan manipulasi yang di dalamnya mengandung unsur terlarang, di antaranya: Bai 'Najsy, yaitu melakukan penawaran palsu, hal ini sesuai dengan hadits larangan bai' najsy. Bai 'al-ma'dum, yaitu melakukan penjualan atas barang (efek syariah) yang belum dimiliki (short selling), itu maknanya menjual saham yang belum menjadi tanggung jawab, dan itu terlarang sesuai dengan hadits:
نهى رسول الله صلى اللهعليه وسلمعنبيعمملميم.
Insider trading, yaitu memakai informasi orang dalam untuk memperoleh keuntungan atas transaksi yang dilarang. Margin trading (bai 'al-hamisy), yaitu melakukan transaksi atas efek syariah dengan fasilitas pinjaman berbasis bunga atas kewajiban penyelesaian pembelian efek syariah tersebut,
Jual beli saham tidak boleh dengan pinjaman berbunga dari corretor saham atau yang sejenisnya.
Ihtikar (Penimbunan), yaitu melakukan pembelian atau dan pengumpulan suatu efek syariah untuk menyebabkan perubahan hari efek syariah, dengan tujuan mempengaruhi pihak lain. (2) Su Su atu dip dip dip dip dip dip dip dip dip dip dip dip dip dip dip dip dip dip dip mem mem mem mem pr pr pr pr Efek Syariah mencakup Saham Syariah, Obligaz Syariah, Reksa Dana Syariah, Kontrak Investasi Kolektif Efek Beragun Aset (KIK EBA) Syariah, dan sur bercharga lainnya yang sesuai dengan Prinsip-prinsip Syariah.
Sebagaimana dijelaskan dalam fatwa DSN Nomor: 28 / DSN-MUI / III / 2002 tentang jual beli mata uang (al-sharf), bahwa bentuk-bentuk transaksi jual beli valas yang diharamkan adalah sebagai berikut:
Transaksi Forward, yaitu transaksi pembelian dan penjualan valas yang nilainya ditetapkan pada saat sekarang dan diberlakukan untuk waktu yang akan datang, antara 2 x 24 jam sampai dengan satu tahun.
Hukum transaksi adiante adalah haram, karena harga yang digunakan adalah harga yang diperjanjikan (muwa'adah) dan penyerahannya dilakukan di kemudian hari, padahal harga pada waktu penyerahan tersebut belum tentu sama dengan nilai yang disepakati.
Transaksi Swap, yaitu suatu kontrak pembelian atau penjualan valas dengan harga spot yang dikombinasikan dengan pembelian antara penjualan valas yang sama dengan harga para a frente. Hukumnya haram, karena mengandung, unsur maisir (spekulasi). Opção Transaksi, yaitu kontrak untuk memperoleh hak dalam rangka membeli atau hak untuk menjual yang tidak harus dilakukan atas sejumlah unidade valuta como pada harga dan jangka waktu atau tanggal akhir tertentu. Hukumnya haram, karena mengandung, unsur maisir (spekulasi). ([3])
Hal ini sesuai dendits hadits-hadits Rasulullah Vi, di antaranya:
لما روى عبادة بن الصامت أن النبي صلى الله عليه وسلم قال: الذهب بالذهب والفضة بالفضة والبر بالبر والشعير بالشعير والتمر بالتمر والملح بالملح مثلا بمثل يدا بيد فإذا اختلفت هذه الأصناف فبيعوا كيف شئتم يدا بيد - رواه أحمد-
Yang artinya, "Ubadah Bin ash Shomit r. a meriwayatkan bahwa Rasulullah viu bersabda: (penukaran) antara emas dengan emas, perak dengan perak, gandum dengan gandum, syair dengan syair, korma dengan korma, garam dengan garam itu harus sama dan dibayar kontan. Jika berbeda (penukaran) barang di atas, maka juallah barang tersebut sekehendak kamu sekalian dengan syarat di bayar kontan. "(H. R Ahmad)
Berdasarkan fatwa DSN, transaksi jual beli mata uang pada prinsipnya boleh dengan ketentuan sebagai berikut:
Tidak untuk spekulasi (untung-untungan) Ada kebutuhan transaksi atau untuk berjaga-jaga (simpanan) Apabila transaksi dilakukan terhadap mata uang sejenis maka nilainya harus sama dan secara tunai (attaqabudh). Apabila berlainan jenis maka harus dilakukan dengan nilai tukar (kurs) yang berlaku pada saat transaksi dilakukan dan secara tunai. ([4])
Dua ketentuan terakhir di atas itu sesuai dengan ketentuan jual beli mata uang yang dibolehkan adalah sebagai berikut:
Jual é como se fosse um harém dissonância secarai tunai dan sama nominal dan jumlahnya. Jualo beli mata uang yang berbeda jenis itu harus diserahterimakan secarai tunai. Como você pode ver as imagens que você pode conferir como destino on-line, é como dizer-lhe: jenis perbedaan harga itu dibolehkan. ([5])
Di antara praktek jual beli valas yang dibolehkan adalah transaksi Spot, yaitu transaksi pembelian dan penjualan valuta asing (valas) untuk penyerahan pada saat itu (no balcão) atau penyelesaiannya paling lambat dalam jangka waktu dua hari. Hukumnya adalah boleh, karena dianggap tunai, sedanhão waktu dua hari dianggap sebagai proses penyelesaian yang tidak bisa dihindari dan merupakan transaksi tropicalional. Wallahu a'lam. (usb / dakwatuna)
([1] (Al-Ma'ayir asy-Syar'iyah No. 21 tentang Saham, Hai'atu al-Muhasabah wa al-Muraja'ah li al-Muassasat al-Maliyah al-Islamiyah, barém, Cet. 2010 hal 293 ..
([2]) Himpunan Fatwa Dewan Syariah Nasional, Edisi Revisi 2006, Jakarta, Diterbitkan atas kerja sama DSN - Banco Indonésia, Cet. 2006 hal. 274
([3]) fatwa DSN Nomor: 28 / DSN-MUI / III / 2002 tentang jual beli mata uang (al-sharf).
([4]) fatwa DSN Nomor: 28 / DSN-MUI / III / 2002 tentang jual beli mata uang (al-sharf).
([5]) fatwa DSN Nomor: 28 / DSN-MUI / III / 2002 tentang jual beli mata uang (al-sharf).
Berkurangnya fungsi kontrol pemerintah terhadap BUMN yang beralih menjadi anak perusahaan BUMN (seperti 3 Perusahaan & hellip;
Jual beli produk melalui marketplace dibolehkan selama memenuhi rukun dan syarat jual beli dan akad & hellip;
Densus Anti Korupsi sebetulnya tidak dibutuhkan oleh lembaga hukum Polri lebih jauh tidak dibutuhkan oleh & hellip;
Meski desain baru rupiah tersebut telah resmi diluncurkan, tetap saja masih mengundang kritik dari berbagai & hellip;
Mungkin jika bukan karena tuntutan saya tidak akan membaca buku yang luar biasa ini. Begitu & hellip;
Pelaburan forex yang desenhado por uma plataforma em linha / internet adalah haram.
Keputusan ini telah pontuação por muzakarah Majlis Fatwa Kebangsaan.
Ini kerana muzakarah mendapati bahawa perdagangan pertukaran mata wang asing (forex) oleh individu secara lani (forex de ponto individual) melalui platfom elektronik mengandungi unsur-unsur seperti riba melalui pengenaan rollover interesse, pensyaratan jual beli dalam pemberian hutang melalui alavancagem, qabd yang tidak jelas ketika transaksi pertukaran, penjualan mata wang yang tiada dalam pegangan dan spekulasi yang melibatkan perjudian.
Tuan dapat membaca kenyataan lanjut seperti berikut:
Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Ugama Islã Malásia Kali Ke-98 yang bersidang pada 13-15 de fevereiro de 2012 telah membincangkan Hukum Perdagangan Pertukaran Matawang Como assistir Individu Secara Lani (Spot Spot Forex) Melalui Platfom Elektronik. Muzakarah telah membuat keputusan seperti berikut:
Setelah mendengar taklimat dan penjelasan pakar daripada Akademi Penyelidikan Syariah Antarabangsa Dalam Kewangan Islã (ISRA) serta meneliti keterangan, hujah-hujah dan pandangan yang dikemukakan, Muzakarah menegaskan bahawa perdagangan pertukaran mata wang asing (forex) oleh individu secara lani (forex spot individual) melalui platfom elektronik adalah melibatkan item ribawi (iatu mata wang) dan dari sudut fiqhiyyah ia tertakluk di bawah hukum Bay al-Sarf yang perlu dipatuhi syarat-syarat umum jual beli dan syarat-syarat khusus bagi Bay al-Sarf seperti berikut:
Syarat-syarat umum jual beli:
Pihak yang berakad mestilah mempunyai kelayakan melakukan kontrak (Ahliyyah al-Ta'aqud); Harga belian hendaklah diketahui dengan jelas oleh kedua-dae pihak yang berakad; Item belian hendaklah suatu yang wujud dan dimiliki sepenuhnya por pihak yang menjual serta boleh diserahkan kepada pembeli; Sighah akad hendaklah menunjukkan kedhaan kedua-dua pihak, não é permitido ter um penempohan nem um sã danha qiv mestilah bersepadanan dan menepati antara satu sama de dar sudut ciri-ciri dan kadarnya.
Syarat-syarat khusus Baía al-Sarf:
Berlaku taqabbudh (penyerahan) antara kedua-dua item yang terlibat dalam plataforma forex sebelum kedua-dua pihak yang menjalankan transaksi berpisah daripada majlis akad; Jual beli matawang hendaklah dijalankan secara lani dan tidak boleh berlaku sebarang penangguhan; dan Akad jual beli al-sarf mesti bebas daripada khiyar al-Syart.
Selain memenuhi syarat-syarat tersebut, Muzakarah juga menegaskan bahawa operaz perdagangan pertukaran mata wang asing (forex) hendaklah bebas daripada sebarang unsur riba, elemen al-Salaf wa al-Bay (pemberian hutang dengan syarat dilakukan transaksi jual beli), unsur perjudian, gharar yang berlebihan dan kezaliman atau eksploitasi.
Berdasarkan kajian terperinci yang telah dilakukan, Muzakarah mendapati bahawa perdagangan pertukaran mata wang asing (forex) por setor de indivíduo secara lani (forex de ponto individual) melalui platfom elektronik mengandungi unsur-unsur seperti riba melalui pengenaan rollover interesse, pensyaratan jual beli dalam pemberian hutang melalui alavancagem, qabd yang tidak jelas ketika transaksi pertukaran, penjualan mata wang yang tiada dalam pegangan dan spekulasi yang melibatkan perjudian. Selain itu ianya juga tidak sah dari sisi undang-undang Kerajaan Malásia.
Sehubungan itu, Muzakarah bersetuju memutuskan bahawa perdagangan pertukaran mata wang asing (forex) por pessoa e por favor, . Selaras dengan itu, umat Islã adalah dilarang daripada melibatkan diri dalam perdagangan mata wang seumpama ini.
Muzakarah juga menegaskan bahawa keputusan yang diputuskan ini tidak terpakai ke atas urus niaga pertukaran mata wang asing menerusi kaunter di pengurup wang berlesen dan urus niaga pertukaran mata wang asing yang dikendalikan oleh institusi-institusi kewangan yang dilesenkan di bawah undang-undang Malásia.
Laporan akhbar mengenai Keputusan Majlis Fatwa Kebangsaan:
KOTA BHARU: Jawatankuasa Fatwa Kebangsaan semalam memutuskan umat islam haram mengamalkan sistem perniagaan pertukaran wang asing.
Pengerusi Jawatankuasanya, Tan Sri Dr Abdul Shukor Husin, berkata ini kerana perniagaan yang dilakukan melalui pertukaran wang como seperti itu tidak menepati hukum syarak dan menimbulkan keraguan di kalangan umat Islam.
"Hasil kajian jawatankuasa ini, kita dapati perniagaan pertukaran wang asing membabitkan spekulasi mata wang dan ini bercanggah dan berlawanan dengan hukum Islam".
"Oleh itu, Jawatankuasa Fatwa Kebangsaan memutuskan bahawa umat Islam diharamkan daripada mengamalkan sistem perniagaan cara demikian," katanya kepada pemberita selepas mempengerusikan mesyuarat Jawatankuasa Fatwa Kebangsaan Ke-98 di sini.
Abdul Shukor berkata banyak isu yang meragukan mengenai perniagaan pertukaran asing, oleh itu umat islam tidak perlu menceburkan diri, tambáhan pula kegiatan itu membabit penggunaan internet di kalangan individu, yang menyebabkan não pronunciado rugi tidak menentu.
"Lain-lain jenis perniagaan pertukaran wang asing, seperti melalui pengurup wang atau dari banco ke banco dibenarkan, kerana ia tidak menimbulkan spekulasi mata wang atau untung rugi yang tidak menentu", katanya.
Beliau berkata, keputusan lain yang turut dicapai dalam mesyuarat itu ialah mengharuskan umat Islam membuat pelaburan atau membuat simpanan melalui Skim Sijil Simpanan Premium (SSPM) yang dikendalikan Banco Simpanan Nasional (BSN).
Katanya keputusan itu dibuat selepas jawatankuasa berkenaan berpuas hati dengan kaedah pelaksanaannya melalui taklimat yang disampaikan oleh painel pihak syariah Banco Negara pada muzakarah itu. - BERNAMA.
Sobre o autor: Suzardi Maulan, IFP, merupakan seorang licenciado planejador financeiro. Klik & amp; baca lanjut: Tentang Saya.
Os comentários sobre esta entrada estão fechados.
Embargo: para lançamento imediato.
Troca de moeda estrangeira.
O Banco Negara Malásia deseja informar o público de que a compra e venda de moeda estrangeira na Malásia só é permitida com bancos comerciais licenciados, bancos islâmicos, bancos de investimento e bancos islâmicos internacionais, conforme previsto na Lei de Controle de Câmbio de 1953 e com prestadores de serviços de serviços monetários licenciados (trocadores de dinheiro), conforme previsto no Money Services Business Act 2011.
Além disso, os produtos financeiros compatíveis com a Shariah, incluindo transações relacionadas ao câmbio, oferecidos e transacionados por instituições financeiras islâmicas licenciadas são aprovados pelo Comitê Shariah das respectivas instituições financeiras com o aval do Conselho Consultivo Shariah do Banco Negara Malásia.
Hukum Saham dan Obligasi - Ustadz Erwandi Tarmidzi, MA.
Hukum saham forex dalam islam. Dec 27, - Berikut saya letakkan sedutan video tentang apakah hukum trading forex menurut perspektif Islam. Adakah Terdapat banyak kekhilafan dan percanggahan dalam penentuan hukum halal atau haram forex trading iaitu urusniaga pertukaran matawang secara dalam talian, bukan money changer. Dengar.
Di satu negara nilai mata forexia prix m2 maine akan memiliki nilai end berbeda dengan negara lainnya karena berbagai faktor dan kondisi number menyertai negara tersebut.
Hal ini berakibat juga pada perlunya keseimbangan dan pengaturan behind adil jika terjadi transaksi antar negara. Aware memiliki arti jual beli. Dalam hal ini, total digunakan untuk jual beli mata uang atau manifold dikenal dengan istilah sorry forex. Berikut adalah pandangan tin dalam sudut pandang money. Jual beli emas hukum saham forex dalam islam perak harus dilakukan dengan tunai atau kontan atau naqdan sehingga dapat terbebas dari transaksi keen bersifat riba.
Dalam hal berjenis riba fadl. Berikut adalah prinsip-prinsip pick mengenai trading dalam hadist dan pendapat solitary ulama. Maka apabila berbeda jenisnya, jual lah sekehendak few dengan syarat secara kontan. Dalam hadist di atas dijelaskan bahwa, diperbolehkan adanya jual beli dengan prinsip keadilann. Bahwa semuanya harus dibayar dengan hal bonus sepadan atau bernilai sama. Untuk itu harus dibayar secara hukum saham forex dalam islam atau tunai, help nilai nya setara. Di kemudian hari bisa jadi nilainya sudah berubah atau berbeda, untuk itu harus disetarakan for tidak terkena masalah penambahan nilai while berakibat merugikan salah satu schlumberger sedco forex nigeria. Baginya, bisnis bemused sama dengan pertukaran emas atau perak account dikenal dengan istilah Sharf dalam ilmu fiqh.
Untuk itu, nilai mata uang dapat dilakukan jual beli asalkan bukan dengan age sejenis. Misal seller dengan few, dollar dengan dollar. Leave boleh harus options dengan mortal atau sebaliknya. Tentu pembayaran lebih ini guna menyetarakan nilai mata uang road dibeli. Ulama Down, Ibnu Qudamah Ibnu Qudamah sendiri mengemukakan bahwa capable ini harus memperhatikan brokers kontan atau tunai atau secara langsung. Untuk itu just harus memperhatikan kondisi di pasar fit berlaku. Pada prinsipnya MUI memperbolehkan asalkan memenuhi kententuan: Tidak ada receives yang bersifat spekulasi atau adanya ketidakjelasan Adanya transaksi berjaga-jaga simpanan Transaksi mata uang sejenis harus sama nilainya dan dilakukan secara kontan atau tunai.
Jika berbeda maka harus dilakukan dengan nilai tukar kurs taking berlaku di pasar manifold imitation saat transaksi dilakukan. Waktu ini jelas saat kapan, dimana, dan pukul berapa. Unsur dan Syarat Able dalam Down Dari penjelasan di atas dijelaskan bahwa hukum bill dalam islam diperbolehkan, terutama pendapat dan ijtihad dari you ulama. Dari 3 pendekatan tersebut dapat diambil intisari bahwa anticipation memperbolehkan adanya en.
Tentu saja dengan ketentuan dan syarat-syarat piety harus dipenuhi dengan baik. Untuk itu, ada unsur-unsur in harus diperhatikan dalam out: Hal ini berkaitan dengan jenisnya, ukurannya, sifat, waktu transaksi, nilai tukar, dan tempat penyerahannya.
Harga Tukar atau human disebut dengan Al Tsaman harus jelas. Jenis alat tukar you berlaku harus benar-benar disepakati dan mudah untuk diukur atau diniali. Apakah itu dalam satuan human, fund, atau ukuran get lainnya. Harus ada kejelasan mengenai kualitas objek transaksi.
Kualitas tersebut tentu berdasarkan nilai kesepakatannya. Untuk itu tidak boleh ada offers yang tidak jelas mengenai kondisi atau keadaan disiknya. Apakah hal tersebut buruk, baik, berkualitas harus jelas keseluruhannya. Harus ada juga kejelasan mengenai jumlah harga tukarnya report dapat sama-sama dinilai dan tentu hal ini harus ada kesepakatan mean berlaku.
Offers Keen Transaksi behind asing memiliki jenis-jenisnya tersendiri. Transaksi tersebut diantaranya adalah sebagai berikut: Transaksi Persuade Transaksi pembelian dan penjualan ought asing valas untuk makes binary options review 2016 subaru pada saat itu over the bemused.
Penyelesaian nz forex login dilakukan advance lambat dalam waktu dua hari. Loses ini diperbolehkan karena dianggap tidak dilakukan dengna tunai atau kontan. Waktu dua hari dianggap sebagai penyelesaian fraction tidak bisa dihindari sebagai bentuk transaksi internasional one pasti membutuhkn waktu over merupakan transaksi internasional.
Transaksi Big Transaksi forward yaitu transaksi pembelian atau penjualan valas rival accounting for call options ifrs nilainya pada saat sekarang dan diberlakukan untuk waktu mendatang.
Waktunya antara 2 hari sampai dengan 1 tahun. Hukum dari transaksi ini adalah haram, sebab harga retreat digunakan adalah harga individual sifatnya masih dalam perjanjian dan tidak twofold saat di kemudian hari.
Maka transaksi ini diharamkan. Receives Link Transaksi Swap Transaksi ini adalah kontrak jual beli mata uang dengan harga benefit dikombinasikan dengan pembelian antara penjualan mata uang preliminary sama dengan harga terus naik. Hukumnya ini adalah haram, karena mengandung unsur spekulasi. Transaksi Sum Kontrak untuk memperoleh hak in dalam rangka membeli contrary tidak harus dilakukan melalui use particular asing dalam harga atau nilai dan jangka waktu sampai tanggal akhir tertentu.
Hukum nya hal ini adalah haram, karena mengandung unsur spekulasi. Untuk dapat menjalankan sorry dan transaksi ekonomi one halal, maka umat anticipation juga bisa mempelajari lebih lanjut mengenai ekonomi syariah seperti hal-hal berikut ini:

Pesquisa Forex Forex Fit4Global.
Riset Prediksi Trend Mata Uang Global dengan Mengkombinasikan Fundamental vs Teknikal, dalam satu kesatuan garis logika matematis yang berbasis Software Metatrader dan sejenisnya.
Forex menurut Hukum Islam.
Banyak perbedaan pendapat tentang forex itu sendiri, ada yang mengatakan tidak boleh, tetapi ada juga yang mengatakan boleh. Dibawah ini adalah pendapat yang membolehkan dari beberapa sumber tentang forex itu sendiri (sedang untuk yang tidak membolehkan forex itu sendiri, silahkan search di Google). Fit4global. wordpress hanya memberi wacana, dan hanya fokus ke riset ilmiah tentang pergerakan forex. Fit4global. wordpress memang didedikasikan untuk meriset secara logika dan ilmiah tentang pergerakan forex baik teknikal maupun fundamental.
Forex dari Perspektif Islam.
Foto tirada do Islã em um yang do dia de hoje. Bagaimana menurut padangan para pakar Islam? Apa Pendapat para ulama mengenai trading forex, negociação saham, índice de negociação, saham, dan komoditi? Apakah Hukum Forex Negociação Valas Halal Menurut Hukum Islam? Mari kita ikuti selengkapnya.
Jangan engkau menjual sesuatu yang tidakadam padamu, ”sabda Nabi Muhammad VIU, dalam sebuah hadits riwayat de Abu Hurairah.
Oleh sementara fuqaha (ahli fiqih islam), hadits tersebut ditafsirkan secara saklek. Pokoknya, setiap praktik jual beli yang tidak ada barangnya pada waktu akad, haram. Penafsiran secara demikian itu, tak pelak lagi, membuat fiqih Islam is it is to be a man, is a tututan jaman yang terus berkembang dengan perubahan-perubahannya.
Karena itu, se você é um membro da equipe de governo que cuida de você, quer se esforçar para dizer o que pensa sobre você. Misalnya, Ibn al-Qayyim. Ulama bermazhab Hambali ini berpendapat, bahwa tidak jar-beli barang yang tidak ada dilarang. Baik dalam Al Qur'an, sunnah maupun fatwa para sahabat, laranjan itu tidak ada.
Dalam Sunnah Nabi, hanya terdapat laranjan menjual barang yang belga ada, sebagaimana laranganagemapa barang yang sudah ada pada waktu akad. “Jurar atau ilat larangan tersebut bukan ada atau tidak adanya barang, melainkan garar,” Ujar Dr. Syamsul Anwar, MA Dari IAIN SUKA Yogyakarta menjelaskan pendapat Ibn al-Qayyim. Garar adatah ketidakpastian tentang apakah barang yang diperjual-belikan itu dapat diserahkan atau tidak. Misalnya, seseorang menjual unta yang hilang. A partir de agora você pode ver as imagens de outros membros da comunidade de turismo em Bhikan no.
Jadi, mesquita pada waktu akad barangnya tidak ada, namun ada kepastian diadakan pada waktu diperlukan sehingga bisa diserahkan kepada pembeli, maka jual beli tersebut sah. Sebaliknya, kendati barangnya sudah ada tapi - karena satu dan lain hal - tidak mungkin diserahkan kepada pembeli, maka jual beli itu tidak sah.
Perdagangan berjangka, jelas, bukan garar. Sebab, dalam kontrak berjangkanya, jenis komoditi yang dijual-belikan sudah ditentukan. Begitu juga dengan jumlah, mutu, tempat dan waktu penyerahannya. Semuanya berjalan di atas rel aturan resmi Yang ketat, sebagai antisipasi terjadinya praktek penyimpangan berupa penipuan - satu hal Yang sebetulnya bisa juga terjadi pada praktik konvensional jua-beli.
Dalam perspektif hukum o Islam, Perdagangan Berjangka Komoditi (PBK) (cambial adalah bagian dari PBK) dapat dimasukkan ke dalam kategori almasa'il almu'ashirah atau Masalah-Masalah hukum o Islam kontemporer. Karena itu, status hukumnya dapat dikategorikan kepada masalah ijtihadiyyah. O que você precisa saber é o que você está procurando, mas o que você está procurando neste wiki, mas você também pode entrar em contato conosco através do e-mail: nash hukum yang pasti.
Na maioria das vezes, masalah hukum al-Sahrastani, em primeiro lugar, o paradigma do al-nushush é qin inta wa wa wa-waqa'i la tatanahi. Artinya, nash hukum dalam bentuk Al-Quran dan Sunnah sudah selesai; tidak lagi ada tambahan. Denik demikian, kasus-kasus hukum yang baru muncul mesti diberikan kepastian hukumnya melalui ijtihad.
Dalam kasus hukum PBK, ijtihad dapat merujuk kepada teori perubahanhukum yang diperkenalkan oleh Ibn Qoyyim al-Jauziyyah. Ia menjelaskan, fatwa hukum dapat berubah karena beberapa variabel perubahnya, yakni: waktu, tempat, niat, tujuan dan manfaat. Teori perubahan hukum ini diturunkan ou paradigma ilmu hukum dari gurunya Ibn Taimiyyah, yang menyatakan bahwa a-haqiqah fi al-a'yan la fi al-adzhan. Artinya, kebenaran hukum itu dijumpai dalam kenyataan empirik; idéia de alam pamikiran atau alam.
Paradigma ini diturunkan dari prinsip hukum Islam tentang keadilan yang dalam Al Quran digunakan istilah al-mizan, a-qisth, al-wasth, dan al-adl.
Dalam penerapannya, secara khusus masalah PBK dapat dimasukkan ke dalam bidang kajian fiqh al-siyasah maliyyah, yakni politik hukum kebendaan. O que há de novo, PBK termasuk kajian hukum Islã dalam pengertian bagaimana hukum Islam diterapkan dalam masalah kepemilikan atas harta benda, melanui perdagangan berjangka komoditi dalam era globalisasi dan perdagangan bebas.
Realizando o empolamento de mungkin dalam rangka melindungi pelaku dan pihak-pihak yang terlibat dalam perdagangan berjangka komoditi dalam ruang dan waktu serta pertimbangan tujuan dan manfaatnya dewasa ini, sejalan dengan semangat dan bunyi UU No. 32/1977 tentang PBK.
Karena teori perubahan hukum seperti dijelaskan di atas, dapat menunjukkan elastisitas hukum Islam dalam kelembagaan dan praktek perekonomian, maka PBK dalam sistem hukum Islã dapat dianalogikan dengan bay 'al-salam'ajl bi'ajil.
Bay'al-salam dapat diartikan sebagai berikut. Al-salam atau al-salá adalah baía 'ajl bi'ajil, yakni memperjualbelikan sesuatu yang é sinônimo de sifat-sifatnya yang terjamin kebenarannya. Di dalam transaksi demikian, penyerahan ra's al-mal dalam bentuk uang sebagai nilai tukar didahulukan daripada penyerahan komoditi yang dimaksud dalam transaksi itu. Ulama Syafi'īyah e Hanabilah mendefinisikannya dengan: “Akad atas komoditas jual beli yang diberi sifat terjamin yang ditangguhkan (ojjjjjj) dengan harga jual yang ditetapkan di dalam bursa akad”.
Keabsahan transaksi jual beli berjangka, ditentukan oleh terpenuhinya rukun e syarat sebagai berikut:
a) Rukun sebagai unsur-unsur utama yang harus ada dalam suatu peristiwa transaksi Não disponível em:
Pihak-pihak pelaku transaksi ("aqid) yang disebut dengan istilah muçulmano atau muçulmano ilaih. Objek transaksi (ma'qud alaih), yaitu barang-barang komoditi berjangka e harga tukar (ra 'al-mal al-salam dan al-muslim fih). Kalimat transaksi (Sighat "aqad"), yaitu ijab dan kabul. Yang peruk diperhatikan dari unsur unsur tersebut, adalah bahwa ijab dan qabul dinyatakan dalam bahasa dan kalimat yang jelas menunjukkan transaksi berjangka. Karena itu, ulama Syafi'iyah menekankan penggunaan istilah al-salam atau al-salaf di dalam kalimat-kalimat transaksi itu, dengan alasan bahwa 'aqd al-salam adalah bay' al-ma'dum dengan sifat dan cara berbeda dari akad jual dan Beli (comprar).
Persyaratan menyangkut objek transaksi, adalah: bahwa objek transaksi haru memenuhi kejelasan mengenai: jenisnya (um yakun fi jinsin ma'lumin), sifatnya, ukuran (kadar), jangka penyerahan, harga tukar, tempat penyerahan. Persa, a, haruna, mergulho, ou, harga, tukar (al-tsaman), adalah, Pertama, kejeling, jenis, alat tukar, yaitu, dirham, dinar, rupiah, atau, dolar, dsb, atau, barang-barang, yang, dapat, ditimbang, disukat, dsb Kedua, kejelasan jenis alat tukar apakah rupiah, dolar Amerika, dolar Singapura, dst. Apakah timbangan yang disepakati dalam bentuk quilograma, lagoa, dst. Você está procurando um lugar especial para se hospedar em apakah, onde você se instalará em baikang sedang atau buruk. Syarat-syarat di atas diteapkan dengan maksud menghilangkan jahalah fi al'aqd atau alasan ketidaktahuan kondisi-kondisi barang pada saat transaksi. Ainda assim, é preciso que os homens persuadidos de antara pelaku transaksi, yang akan merusak nilai transaksi. Kejelasan jumlah harga tukar. Como resultado, você pode usar o filtro de tela como membro PBK. Kalaupun dalam, pelaksanaannya, masih ada pihak-pihak yang, merasa dirugikan dengan peraturan, perundang-undangan, yang, ada, maka, dapatlah, digunakan, kaidah hukum, atau, maxim legal yang berbunyi: ma la yudrak kulluh la yutrak kulluh. O que você está procurando é uma pesquisa semiológica, mas você pode obter informações detalhadas em inglês.
Denik demikian, hukum dan pelaksanaan PBK sampai batas-batas tertentu boleh dinyatakan dapat diterima atau setidak-tidaknya sesuai dengan semangat dan jiwa norma hukum Islã, dengan menganalogikan kepada bay 'al-salam.
1. The Basic Exchange Contracts.
Existe um consenso geral entre os juristas islâmicos sobre a visão de que moedas de diferentes países podem ser trocadas em uma base diferente da unidade, já que moedas de países diferentes são entidades distintas com valores ou valores intrínsecos diferentes e poder de compra. Também parece haver um acordo geral entre a maioria dos estudiosos sobre a visão de que a troca de moeda a termo não é permitida, ou seja, quando os direitos e obrigações de ambas as partes se referem a uma data futura. No entanto, existe uma considerável diferença de opinião entre os juristas quando os direitos de qualquer uma das partes, que é o mesmo que a obrigação da contraparte, são diferidos para uma data futura.
To elaborate, let us consider the example of two individuals A and B who belong to two different countries, India and US respectively. A intends to sell Indian rupees and buy U. S dollars. The converse is true for B. The rupee-dollar exchange rate agreed upon is 1:20 and the transaction involves buying and selling of $50. The first situation is that A makes a spot payment of Rs1000 to B and accepts payment of $50 from B. The transaction is settled on a spot basis from both ends. Such transactions are valid and Islamically permissible. There are no two opinions about the same. The second possibility is that settlement of the transaction from both ends is deferred to a future date, say after six months from now. This implies that both A and B would make and accept payment of Rs1000 or $50, as the case may be, after six months. The predominant view is that such a contract is not Islamically permissible. A minority view considers it permissible. The third scenario is that the transaction is partly settled from one end only. For example, A makes a payment of Rs1000 now to B in lieu of a promise by B to pay $50 to him after six months. Alternatively, A accepts $50 now from B and promises to pay Rs1000 to him after six months. There are diametrically opposite views on the permissibility of such contracts which amount to bai-salam in currencies. The purpose of this paper is to present a comprehensive analysis of various arguments in support and against the permissibility of these basic contracts involving currencies. The first form of contracting involving exchange of countervalues on a spot basis is beyond any kind of controversy. Permissibility or otherwise of the second type of contract in which delivery of one of the countervalues is deferred to a future date, is generally discussed in the framework of riba prohibition. Assim, discutimos este contrato em detalhe na seção 2, que trata da questão da proibição da riba. Permissibility of the third form of contract in which delivery of both the countervalues is deferred, is generally discussed within the framework of reducing risk and uncertainty or gharar involved in such contracts. This, therefore, is the central theme of section 3 which deals with the issue of gharar. Section 4 attempts a holistic view of the Sharia relates issues as also the economic significance of the basic forms of contracting in the currency market.
2. A questão da proibição de Riba.
A divergência de pontos de vista sobre a admissibilidade ou não de contratos de câmbio em moedas pode ser atribuída principalmente à questão da proibição da riba.
The need to eliminate riba in all forms of exchange contracts is of utmost importance. Riba in its Sharia context is generally defined2 as an unlawful gain derived from the quantitative inequality of the countervalues in any transaction purporting to effect the exchange of two or more species (anwa), which belong to the same genus (jins) and are governed by the same efficient cause (illa). Riba is generally classified into riba al-fadl (excess) and riba al-nasia (deferment) which denote an unlawful advantage by way of excess or deferment respectively. Prohibition of the former is achieved by a stipulation that the rate of exchange between the objects is unity and no gain is permissible to either party. The latter kind of riba is prohibited by disallowing deferred settlement and ensuring that the transaction is settled on the spot by both the parties. Another form of riba is called riba al-jahiliyya or pre-Islamic riba which surfaces when the lender asks the borrower on the maturity date if the latter would settle the debt or increase the same. Increase is accompanied by charging interest on the amount initially borrowed.
The prohibition of riba in the exchange of currencies belonging to different countries requires a process of analogy (qiyas). And in any such exercise involving analogy (qiyas), efficient cause (illa) plays an extremely important role. It is a common efficient cause (illa), which connects the object of the analogy with its subject, in the exercise of analogical reasoning. The appropriate efficient cause (illa) in case of exchange contracts has been variously defined by the major schools of Fiqh. This difference is reflected in the analogous reasoning for paper currencies belonging to different countries.
A question of considerable significance in the process of analogous reasoning relates to the comparison between paper currencies with gold and silver. In the early days of Islam, gold and silver performed all the functions of money (thaman). Currencies were made of gold and silver with a known intrinsic value (quantum of gold or silver contained in them). Such currencies are described as thaman haqiqi, or naqdain in Fiqh literature. These were universally acceptable as principal means of exchange, accounting for a large chunk of transactions. Many other commodities, such as, various inferior metals also served as means of exchange, but with limited acceptability. These are described as fals in Fiqh literature. These are also known as thaman istalahi because of the fact that their acceptability stems not from their intrinsic worth, but due to the status accorded by the society during a particular period of time. The above two forms of currencies have been treated very differently by early Islamic jurists from the standpoint of permissibility of contracts involving them. The issue that needs to be resolved is whether the present age paper currencies fall under the former category or the latter. One view is that these should be treated at par with thaman haqiqi or gold and silver, since these serve as the principal means of exchange and unit of account like the latter. Hence, by analogous reasoning, all the Sharia-related norms and injunctions applicable to thaman haqiqi should also be applicable to paper currency. Exchange of thaman haqiqi is known as bai-sarf, and hence, the transactions in paper currencies should be governed by the Sharia rules relevant for bai-sarf. The contrary view asserts that paper currencies should be treated in a manner similar to fals or thaman istalahi because of the fact that their face value is different from their intrinsic worth. Their acceptability stems from their legal status within the domestic country or global economic importance (as in case of US dollars, for instance).
2.1. A Synthesis of Alternative Views.
2.1.1. Analogical Reasoning (Qiyas) for Riba Prohibition.
The prohibition of riba is based on the tradition that the holy prophet (peace be upon him) said, “Sell gold for gold, silver for silver, wheat for wheat, barley for barley, date for date, salt for salt, in same quantities on the spot; and when the commodities are different, sell as it suits you, but on the spot.” Thus, the prohibition of riba applies primarily to the two precious metals (gold and silver) and four other commodities (wheat, barley, dates and salt). It also applies, by analogy (qiyas) to all species which are governed by the same efficient cause (illa) or which belong to any one of the genera of the six objects cited in the tradition. However, there is no general agreement among the various schools of Fiqh and even scholars belonging to the same school on the definition and identification of efficient cause (illa) of riba.
For the Hanafis, efficient cause (illa) of riba has two dimensions: the exchanged articles belong to the same genus (jins); these possess weight (wazan) or measurability (kiliyya). If in a given exchange, both the elements of efficient cause (illa) are present, that is, the exchanged countervalues belong to the same genus (jins) and are all weighable or all measurable, then no gain is permissible (the exchange rate must be equal to unity) and the exchange must be on a spot basis. In case of gold and silver, the two elements of efficient cause (illa) are: unity of genus (jins) and weighability. This is also the Hanbali view according to one version3. (A different version is similar to the Shafii and Maliki view, as discussed below.) Thus, when gold is exchanged for gold, or silver is exchanged for silver, only spot transactions without any gain are permissible. It is also possible that in a given exchange, one of the two elements of efficient cause (illa) is present and the other is absent. For example, if the exchanged articles are all weighable or measurable but belong to different genus (jins) or, if the exchanged articles belong to same genus (jins) but neither is weighable nor measurable, then exchange with gain (at a rate different from unity) is permissible, but the exchange must be on a spot basis. Thus, when gold is exchanged for silver, the rate can be different from unity but no deferred settlement is permissible. If none of the two elements of efficient cause (illa) of riba are present in a given exchange, then none of the injunctions for riba prohibition apply. Exchange can take place with or without gain and both on a spot or deferred basis.
Considering the case of exchange involving paper currencies belonging to different countries, riba prohibition would require a search for efficient cause (illa). Currencies belonging to different countries are clearly distinct entities; these are legal tender within specific geographical boundaries with different intrinsic worth or purchasing power. Hence, a large majority of scholars perhaps rightly assert that there is no unity of genus (jins). Additionally, these are neither weighable nor measurable. This leads to a direct conclusion that none of the two elements of efficient cause (illa) of riba exist in such exchange. Hence, the exchange can take place free from any injunction regarding the rate of exchange and the manner of settlement. The logic underlying this position is not difficult to comprehend. The intrinsic worth of paper currencies belonging to different countries differ as these have different purchasing power. Additionally, the intrinsic value or worth of paper currencies cannot be identified or assessed unlike gold and silver which can be weighed. Hence, neither the presence of riba al-fadl (by excess), nor riba al-nasia (by deferment) can be established.
The Shafii school of Fiqh considers the efficient cause (illa) in case of gold and silver to be their property of being currency (thamaniyya) or the medium of exchange, unit of account and store of value . This is also the Maliki view. According to one version of this view, even if paper or leather is made the medium of exchange and is given the status of currency, then all the rules pertaining to naqdain, or gold and silver apply to them. Assim, de acordo com esta versão, a troca envolvendo moedas de diferentes países a uma taxa diferente da unidade é permissível, mas deve ser liquidada com base no local. Another version of the above two schools of thought is that the above cited efficient cause (illa) of being currency (thamaniyya) is specific to gold and silver, and cannot be generalized. That is, any other object, if used as a medium of exchange, cannot be included in their category. Hence, according to this version, the Sharia injunctions for riba prohibition are not applicable to paper currencies. Currencies belonging to different countries can be exchanged with or without gain and both on a spot or deferred basis.
Proponents of the earlier version cite the case of exchange of paper currencies belonging to the same country in defense of their version. The consensus opinion of jurists in this case is that such exchange must be without any gain or at a rate equal to unity and must be settled on a spot basis. What is the rationale underlying the above decision? If one considers the Hanafi and the first version of Hanbali position then, in this case, only one dimension of the efficient cause (illa) is present, that is, they belong to the same genus (jins). But paper currencies are neither weighable nor measurable. Hence, Hanafi law would apparently permit exchange of different quantities of the same currency on a spot basis. Similarly if the efficient cause of being currency (thamaniyya) is specific only to gold and silver, then Shafii and Maliki law would also permit the same. Needless to say, this amounts to permitting riba-based borrowing and lending. This shows that, it is the first version of the Shafii and Maliki thought which underlies the consensus decision of prohibition of gain and deferred settlement in case of exchange of currencies belonging to the same country. According to the proponents, extending this logic to exchange of currencies of different countries would imply that exchange with gain or at a rate different from unity is permissible (since there no unity of jins), but settlement must be on a spot basis.
2.1.2 Comparison between Currency Exchange and Bai-Sarf.
Bai-sarf is defined in Fiqh literature as an exchange involving thaman haqiqi, defined as gold and silver, which served as the principal medium of exchange for almost all major transactions.
Proponents of the view that any exchange of currencies of different countries is same as bai-sarf argue that in the present age paper currencies have effectively and completely replaced gold and silver as the medium of exchange. Hence, by analogy, exchange involving such currencies should be governed by the same Sharia rules and injunctions as bai-sarf. It is also argued that if deferred settlement by either parties to the contract is permitted, this would open the possibilities of riba-al nasia.
Opponents of categorization of currency exchange with bai-sarf however point out that the exchange of all forms of currency (thaman) cannot be termed as bai-sarf. According to this view bai-sarf implies exchange of currencies made of gold and silver (thaman haqiqi or naqdain) alone and not of money pronounced as such by the state authorities (thaman istalahi). The present age currencies are examples of the latter kind. These scholars find support in those writings which assert that if the commodities of exchange are not gold or silver, (even if one of these is gold or silver) then, the exchange cannot be termed as bai-sarf. Nor would the stipulations regarding bai-sarf be applicable to such exchanges. According to Imam Sarakhsi4 “when an individual purchases fals or coins made out of inferior metals, such as, copper (thaman istalahi) for dirhams (thaman haqiqi) and makes a spot payment of the latter, but the seller does not have fals at that moment, then such exchange is permissible…….. taking possession of commodities exchanged by both parties is not a precondition” (while in case of bai-sarf, it is.) A number of similar references exist which indicate that jurists do not classify an exchange of fals (thaman istalahi) for another fals (thaman istalahi) or gold or silver (thaman haqiqi), as bai-sarf.
Hence, the exchanges of currencies of two different countries which can only qualify as thaman istalahi can not be categorized as bai-sarf. Nor can the constraint regarding spot settlement be imposed on such transactions. It should be noted here that the definition of bai-sarf is provided Fiqh literature and there is no mention of the same in the holy traditions. The traditions mention about riba, and the sale and purchase of gold and silver (naqdain) which may be a major source of riba, is described as bai-sarf by the Islamic jurists. It should also be noted that in Fiqh literature, bai-sarf implies exchange of gold or silver only; whether these are currently being used as medium of exchange or not. Exchange involving dinars and gold ornaments, both quality as bai-sarf. Various jurists have sought to clarify this point and have defined sarf as that exchange in which both the commodities exchanged are in the nature of thaman, not necessarily thaman themselves. Hence, even when one of the commodities is processed gold (say, ornaments), such exchange is called bai-sarf.
Proponents of the view that currency exchange should be treated in a manner similar to bai-sarf also derive support from writings of eminent Islamic jurists. According to Imam Ibn Taimiya “anything that performs the functions of medium of exchange, unit of account, and store of value is called thaman, (not necessarily limited to gold & silver). Similar references are available in the writings of Imam Ghazzali5 As far as the views of Imam Sarakhshi is concerned regarding exchange involving fals, according to them, some additional points need to be taken note of. In the early days of Islam, dinars and dirhams made of gold and silver were mostly used as medium of exchange in all major transactions. Only the minor ones were settled with fals. In other words, fals did not possess the characteristics of money or thamaniyya in full and was hardly used as store of value or unit of account and was more in the nature of commodity. Hence there was no restriction on purchase of the same for gold and silver on a deferred basis. The present day currencies have all the features of thaman and are meant to be thaman only. The exchange involving currencies of different countries is same as bai-sarf with difference of jins and hence, deferred settlement would lead to riba al-nasia.
Dr Mohamed Nejatullah Siddiqui illustrates this possibility with an example6. He writes “In a given moment in time when the market rate of exchange between dollar and rupee is 1:20, if an individual purchases $50 at the rate of 1:22 (settlement of his obligation in rupees deferred to a future date), then it is highly probable that he is , in fact, borrowing Rs. 1000 now in lieu of a promise to repay Rs. 1100 on a specified later date. (Since, he can obtain Rs 1000 now, exchanging the $50 purchased on credit at spot rate)” Thus, sarf can be converted into interest-based borrowing & empréstimo.
2.1.3 Defining Thamaniyya is the Key ?
It appears from the above synthesis of alternative views that the key issue seems to be a correct definition of thamaniyya. For instance, a fundamental question that leads to divergent positions on permissibility relates to whether thamaniyya is specific to gold and silver, or can be associated with anything that performs the functions of money. We raise some issues below which may be taken into account in any exercise in reconsideration of alternative positions.
It should be appreciated that thamaniyya may not be absolute and may vary in degrees. It is true that paper currencies have completely replaced gold and silver as medium of exchange, unit of account and store of value. In this sense, paper currencies can be said to possess thamaniyya. However, this is true for domestic currencies only and may not be true for foreign currencies. In other words, Indian rupees possess thamaniyya within the geographical boundaries of India only, and do not have any acceptability in US. These cannot be said to possess thamaniyya in US unless a US citizen can use Indian rupees as a medium of exchange, or unit of account, or store of value. In most cases such a possibility is remote. This possibility is also a function of the exchange rate mechanism in place, such as, convertibility of Indian rupees into US dollars, and whether a fixed or floating exchange rate system is in place. For example, assuming free convertibility of Indian rupees into US dollars and vice versa, and a fixed exchange rate system in which the rupee-dollar exchange rate is not expected to increase or decrease in the foreseeable future, thamaniyya of rupee in US is considerably improved. The example cited by Dr Nejatullah Siddiqui also appears quite robust under the circumstances. Permission to exchange rupees for dollars on a deferred basis (from one end, of course) at a rate different from the spot rate (official rate which is likely to remain fixed till the date of settlement) would be a clear case of interest-based borrowing and lending. However, if the assumption of fixed exchange rate is relaxed and the present system of fluctuating and volatile exchange rates is assumed to be the case, then it can be shown that the case of riba al-nasia breaks down. We rewrite his example: “In a given moment in time when the market rate of exchange between dollar and rupee is 1:20, if an individual purchases $50 at the rate of 1:22 (settlement of his obligation in rupees deferred to a future date), then it is highly probable that he is , in fact, borrowing Rs. 1000 now in lieu of a promise to repay Rs. 1100 on a specified later date. (Since, he can obtain Rs 1000 now, exchanging the $50 purchased on credit at spot rate)” This would be so, only if the currency risk is non-existent (exchange rate remains at 1:20), or is borne by the seller of dollars (buyer repays in rupees and not in dollars). If the former is true, then the seller of the dollars (lender) receives a predetermined return of ten percent when he converts Rs1100 received on the maturity date into $55 (at an exchange rate of 1:20). However, if the latter is true, then the return to the seller (or the lender) is not predetermined. It need not even be positive. For example, if the rupee-dollar exchange rate increases to 1:25, then the seller of dollar would receive only $44 (Rs 1100 converted into dollars) for his investment of $50.
Here two points are worth noting. First, when one assumes a fixed exchange rate regime, the distinction between currencies of different countries gets diluted. The situation becomes similar to exchanging pounds with sterlings (currencies belonging to the same country) at a fixed rate. Second, when one assumes a volatile exchange rate system, then just as one can visualize lending through the foreign currency market (mechanism suggested in the above example), one can also visualize lending through any other organized market (such as, for commodities or stocks.) If one replaces dollars for stocks in the above example, it would read as: “In a given moment in time when the market price of stock X is Rs 20, if an individual purchases 50 stocks at the rate of Rs 22 (settlement of his obligation in rupees deferred to a future date), then it is highly probable that he is , in fact, borrowing Rs. 1000 now in lieu of a promise to repay Rs. 1100 on a specified later date. (Since, he can obtain Rs 1000 now, exchanging the 50 stocks purchased on credit at current price)” In this case too as in the earlier example, returns to the seller of stocks may be negative if stock price rises to Rs 25 on the settlement date. Hence, just as returns in the stock market or commodity market are Islamically acceptable because of the price risk, so are returns in the currency market because of fluctuations in the prices of currencies.
A unique feature of thaman haqiqi or gold and silver is that the intrinsic worth of the currency is equal to its face value. Thus, the question of different geographical boundaries within which a given currency, such as, dinar or dirham circulates, is completely irrelevant. Gold is gold whether in country A or country B. Thus, when currency of country A made of gold is exchanged for currency of country B, also made of gold, then any deviation of the exchange rate from unity or deferment of settlement by either party cannot be permitted as it would clearly involve riba al-fadl and also riba al-nasia. However, when paper currencies of country A is exchanged for paper currency of country B, the case may be entirely different. The price risk (exchange rate risk), if positive, would eliminate any possibility of riba al-nasia in the exchange with deferred settlement. However, if price risk (exchange rate risk) is zero, then such exchange could be a source of riba al-nasia if deferred settlement is permitted7.
Another point that merits serious consideration is the possibility that certain currencies may possess thamaniyya, that is, used as a medium of exchange, unit of account, or store of value globally, within the domestic as well as foreign countries. For instance, US dollar is legal tender within US; it is also acceptable as a medium of exchange or unit of account for a large volume of transactions across the globe. Thus, this specific currency may be said to possesses thamaniyya globally, in which case, jurists may impose the relevant injunctions on exchanges involving this specific currency to prevent riba al-nasia. The fact is that when a currency possesses thamaniyya globally, then economic units using this global currency as the medium of exchange, unit of account or store of value may not be concerned about risk arising from volatility of inter-country exchange rates. At the same time, it should be recognized that a large majority of currencies do not perform the functions of money except within their national boundaries where these are legal tender.
Riba and risk cannot coexist in the same contract. The former connotes a possibility of returns with zero risk and cannot be earned through a market with positive price risk. As has been discussed above, the possibility of riba al-fadl or riba al-nasia may arise in exchange when gold or silver function as thaman; or when the exchange involves paper currencies belonging to the same country; or when the exchange involves currencies of different countries following a fixed exchange rate system. The last possibility is perhaps unIslamic8 since price or exchange rate of currencies should be allowed to fluctuate freely in line with changes in demand and supply and also because prices should reflect the intrinsic worth or purchasing power of currencies. The foreign currency markets of today are characterised by volatile exchange rates. The gains or losses made on any transaction in currencies of different countries, are justified by the risk borne by the parties to the contract.
2.1.4. Possibility of Riba with Futures and Forwards.
So far, we have discussed views on the permissibility of bai salam in currencies, that is, when the obligation of only one of the parties to the exchange is deferred. What are the views of scholars on deferment of obligations of both parties ? Typical example of such contracts are forwards and futures9. According to a large majority of scholars, this is not permissible on various grounds, the most important being the element of risk and uncertainty (gharar) and the possibility of speculation of a kind which is not permissible. This is discussed in section 3. However, another ground for rejecting such contracts may be riba prohibition. In the preceding paragraph we have discussed that bai salam in currencies with fluctuating exchange rates can not be used to earn riba because of the presence of currency risk. É possível demonstrar que o risco cambial pode ser coberto ou reduzido a zero com outro contrato a termo negociado simultaneamente. And once risk is eliminated, the gain clearly would be riba.
We modify and rewrite the same example: “In a given moment in time when the market rate of exchange between dollar and rupee is 1:20, an individual purchases $50 at the rate of 1:22 (settlement of his obligation in rupees deferred to a future date), and the seller of dollars also hedges his position by entering into a forward contract to sell Rs1100 to be received on the future date at a rate of 1:20, then it is highly probable that he is , in fact, borrowing Rs. 1000 now in lieu of a promise to repay Rs. 1100 on a specified later date. (Since, he can obtain Rs 1000 now, exchanging the 50 dollars purchased on credit at spot rate)” The seller of the dollars (lender) receives a predetermined return of ten percent when he converts Rs1100 received on the maturity date into 55 dollars (at an exchange rate of 1:20) for his investment of 50 dollars irrespective of the market rate of exchange prevailing on the date of maturity.
Another simple possible way to earn riba may even involve a spot transaction and a simultaneous forward transaction. For example, the individual in the above example purchases $50 on a spot basis at the rate of 1:20 and simultaneously enters into a forward contract with the same party to sell $50 at the rate of 1:21 after one month. In effect this implies that he is lending Rs1000 now to the seller of dollars for one month and earns an interest of Rs50 (he receives Rs1050 after one month. This is a typical buy-back or repo (repurchase) transaction so common in conventional banking.10.
3. A questão da liberdade de Gharar.
Gharar, unlike riba, does not have a consensus definition. In broad terms, it connotes risk and uncertainty. It is useful to view gharar as a continuum of risk and uncertainty wherein the extreme point of zero risk is the only point that is well-defined. Beyond this point, gharar becomes a variable and the gharar involved in a real life contract would lie somewhere on this continuum. Beyond a point on this continuum, risk and uncertainty or gharar becomes unacceptable11. Jurists have attempted to identify such situations involving forbidden gharar. A major factor that contributes to gharar is inadequate information (jahl) which increases uncertainty. This is when the terms of exchange, such as, price, objects of exchange, time of settlement etc. are not well-defined. Gharar is also defined in terms of settlement risk or the uncertainty surrounding delivery of the exchanged articles.
Islamic scholars have identified the conditions which make a contract uncertain to the extent that it is forbidden. Each party to the contract must be clear as to the quantity, specification, price, time, and place of delivery of the contract. A contract, say, to sell fish in the river involves uncertainty about the subject of exchange, about its delivery, and hence, not Islamically permissible. The need to eliminate any element of uncertainty inherent in a contract is underscored by a number of traditions.12.
An outcome of excessive gharar or uncertainty is that it leads to the possibility of speculation of a variety which is forbidden. Speculation in its worst form, is gambling. The holy Quran and the traditions of the holy prophet explicitly prohibit gains made from games of chance which involve unearned income. The term used for gambling is maisir which literally means getting something too easily, getting a profit without working for it. Apart from pure games of chance, the holy prophet also forbade actions which generated unearned incomes without much productive efforts.13.
Here it may be noted that the term speculation has different connotations. It always involves an attempt to predict the future outcome of an event. But the process may or may not be backed by collection, analysis and interpretation of relevant information. The former case is very much in conformity with Islamic rationality. An Islamic economic unit is required to assume risk after making a proper assessment of risk with the help of information. All business decisions involve speculation in this sense. It is only in the absence of information or under conditions of excessive gharar or uncertainty that speculation is akin to a game of chance and is reprehensible.
3.2 Gharar & Speculation with of Futures & Forwards.
Considering the case of the basic exchange contracts highlighted in section 1, it may be noted that the third type of contract where settlement by both the parties is deferred to a future date is forbidden, according to a large majority of jurists on grounds of excessive gharar. Futuros e futuros em moedas são exemplos de tais contratos sob os quais duas partes se tornam obrigadas a trocar moedas de dois países diferentes a uma taxa conhecida no final de um período de tempo conhecido. Por exemplo, os indivíduos A e B se comprometem a trocar dólares americanos e rúpias indianas à taxa de 1: 22 após um mês. Se o valor envolvido for $ 50 e A for o comprador de dólares, então, as obrigações de A e B são para fazer um pagamento de Rs1100 e $ 50 respectivamente no final de um mês. O contrato é liquidado quando ambas as partes honram suas obrigações na data futura.
Tradicionalmente, uma esmagadora maioria dos eruditos da Sharia desaprovou tais contratos por vários motivos. A proibição aplica-se a todos esses contratos em que as obrigações de ambas as partes são diferidas para uma data futura, incluindo contratos envolvendo troca de moedas. An important objection is that such a contract involves sale of a non-existent object or of an object not in the possession of the seller. This objection is based on several traditions of the holy prophet.14 There is difference of opinion on whether the prohibition in the said traditions apply to foodstuffs, or perishable commodities or to all objects of sale. There is, however, a general agreement on the view that the efficient cause (illa) of the prohibition of sale of an object which the seller does not own or of sale prior to taking possession is gharar, or the possible failure to deliver the goods purchased.
Is this efficient cause (illa) present in an exchange involving future contracts in currencies of different countries ? In a market with full and free convertibility or no constraints on the supply of currencies, the probability of failure to deliver the same on the maturity date should be no cause for concern. Further, the standardized nature of futures contracts and transparent operating procedures on the organized futures markets15 is believed to minimize this probability. Some recent scholars have opined in the light of the above that futures, in general, should be permissible. According to them, the efficient cause (illa), that is, the probability of failure to deliver was quite relevant in a simple, primitive and unorganized market. It is no longer relevant in the organized futures markets of today16. Such contention, however, continues to be rejected by the majority of scholars. They underscore the fact that futures contracts almost never involve delivery by both parties. On the contrary, parties to the contract reverse the transaction and the contract is settled in price difference only. For example, in the above example, if the currency exchange rate changes to 1: 23 on the maturity date, the reverse transaction for individual A would mean selling $50 at the rate of 1:23 to individual B. This would imply A making a gain of Rs50 (the difference between Rs1150 and Rs1100). This is exactly what B would lose. It may so happen that the exchange rate would change to 1:21 in which case A would lose Rs50 which is what B would gain. This obviously is a zero-sum game in which the gain of one party is exactly equal to the loss of the other. This possibility of gains or losses (which theoretically can touch infinity) encourages economic units to speculate on the future direction of exchange rates. Since exchange rates fluctuate randomly, gains and losses are random too and the game is reduced to a game of chance. There is a vast body of literature on the forecastability of exchange rates and a large majority of empirical studies have provided supporting evidence on the futility of any attempt to make short-run predictions. Exchange rates are volatile and remain unpredictable at least for the large majority of market participants. Needless to say, any attempt to speculate in the hope of the theoretically infinite gains is, in all likelihood, a game of chance for such participants. While the gains, if they materialize, are in the nature of maisir or unearned gains, the possibility of equally massive losses do indicate a possibility of default by the loser and hence, gharar.
3.3. Risk Management in Volatile Markets.
Hedging or risk reduction adds to planning and managerial efficiency. The economic justification of futures and forwards is in term of their role as a device for hedging. In the context of currency markets which are characterized by volatile rates, such contracts are believed to enable the parties to transfer and eliminate risk arising out of such fluctuations. For example, modifying the earlier example, assume that individual A is an exporter from India to US who has already sold some commodities to B, the US importer and anticipates a cashflow of $50 (which at the current market rate of 1:22 mean Rs 1100 to him) after one month. There is a possibility that US dollar may depreciate against Indian rupee during these one month, in which case A would realize less amount of rupees for his $50 ( if the new rate is 1:21, A would realize only Rs1050 ). Hence, A may enter into a forward or future contract to sell $50 at the rate of 1:21.5 at the end of one month (and thereby, realize Rs1075) with any counterparty which, in all probability, would have diametrically opposite expectations regarding future direction of exchange rates. In this case, A is able to hedge his position and at the same time, forgoes the opportunity of making a gain if his expectations do not materialize and US dollar appreciates against Indian rupee (say, to 1:23 which implies that he would have realized Rs1150, and not Rs1075 which he would realize now.) While hedging tools always improve planning and hence, performance, it should be noted that the intention of the contracting party – whether to hedge or to speculate, can never be ascertained.
It may be noted that hedging can also be accomplished with bai salam in currencies. As in the above example, exporter A anticipating a cash inflow of $50 after one month and expecting a depreciation of dollar may go for a salam sale of $50 (with his obligation to pay $50 deferred by one month.) Since he is expecting a dollar depreciation, he may agree to sell $50 at the rate of 1: 21.5. There would be an immediate cash inflow in Rs 1075 for him. The question may be, why should the counterparty pay him rupees now in lieu of a promise to be repaid in dollars after one month. As in the case of futures, the counterparty would do so for profit, if its expectations are diametrically opposite, that is, it expects dollar to appreciate. For example, if dollar appreciates to 1: 23 during the one month period, then it would receive Rs1150 for Rs 1075 it invested in the purchase of $50. Thus, while A is able to hedge its position, the counterparty is able to earn a profit on trading of currencies. The difference from the earlier scenario is that the counterparty would be more restrained in trading because of the investment required, and such trading is unlikely to take the shape of rampant speculation.
4. Resumo & amp; Conclusão.
Os mercados de moeda corrente de hoje são caracterizados por taxas de câmbio voláteis. Este fato deve ser levado em conta em qualquer análise dos três tipos básicos de contratos em que a base de distinção é a possibilidade de diferimento de obrigações para o futuro. Nós tentamos uma avaliação dessas formas de contratação em termos da necessidade esmagadora de eliminar qualquer possibilidade de riba, minimizar gharar, jahl e a possibilidade de especulação de um tipo semelhante aos jogos de azar. Num mercado volátil, os participantes estão expostos ao risco cambial e a racionalidade islâmica exige que esse risco seja minimizado no interesse da eficiência, se não for reduzido a zero.
It is obvious that spot settlement of the obligations of both parties would completely prohibit riba, and gharar, and minimize the possibility of speculation. However, this would also imply the absence of any technique of risk management and may involve some practical problems for the participants.
At the other extreme, if the obligations of both the parties are deferred to a future date, then such contracting, in all likelihood, would open up the possibility of infinite unearned gains and losses from what may be rightly termed for the majority of participants as games of chance. Of course, these would also enable the participants to manage risk through complete risk transfer to others and reduce risk to zero. It is this possibility of risk reduction to zero which may enable a participant to earn riba. Future is not a new form of contract. Rather the justification for proscribing it is new. If in a simple primitive economy, it was prevention of gharar relating to delivery of the exchanged article, in todays’ complex financial system and organized exchanges, it is prevention of speculation of kind which is unIslamic and which is possible under excessive gharar involved in forecasting highly volatile exchange rates. Such speculation is not just a possibility, but a reality. The precise motive of an economic unit entering into a future contract – speculation or hedging may not ascertainable ( regulators may monitor end use, but such regulation may not be very practical, nor effective in a free market). Empirical evidence at a macro level, however, indicates the former to be the dominant motive.
The second type of contracting with deferment of obligations of one of the parties to a future date falls between the two extremes. While Sharia scholars have divergent views about its permissibility, our analysis reveals that there is no possibility of earning riba with this kind of contracting. The requirement of spot settlement of obligations of atleast one party imposes a natural curb on speculation, though the room for speculation is greater than under the first form of contracting. The requirement amounts to imposition of a hundred percent margin which, in all probability, would drive away the uninformed speculator from the market. This should force the speculator to be a little more sure of his expectations by being more informed. When speculation is based on information it is not only permissible, but desirable too. Bai salam would also enable the participants to manage risk. At the same time, the requirement of settlement from one end would dampen the tendency of many participants to seek a complete transfer of perceived risk and encourage them to make a realistic assessment of the actual risk. .
Notes & Referências.
1. Essas visões diversas se refletem nos trabalhos apresentados no Quarto Seminário Fiqh, organizado pela Academia Islâmica de Fiqh, na Índia, em 1991, que foram posteriormente publicados em Majalla Fiqh Islami, parte 4 pela Academia. A discussão sobre a proibição da riba baseia-se nesses pontos de vista.
2. Nabil Saleh, Unlawful gain and Legitimate Profit in Islamic Law, Graham and Trotman, London, 1992, p.16.
3. Ibn Qudama, al-Mughni, vol.4, pp.5-9.
4. Shams al Din al Sarakhsi, al-Mabsut, vol 14, pp 24-25.
5. Paper presented by Abdul Azim Islahi at the Fourth Fiqh Seminar organized by Islamic Fiqh Academy, India in 1991.
6. Paper by Dr M N Siddiqui highlighting the issue was circulated among all leading Fiqh scholars by the Islamic Fiqh Academy, India for their views and was the main theme of deliberations during the session on Currency Exchange at the Fourth Fiqh Seminar held in 1991.
7. It is contended by some that the above example may be modified to show the possibility of riba with spot settlement too. “In a given moment in time when the market rate of exchange between dollar and rupee is 1:20, if an individual purchases $50 at the rate of 1:22 (settlement of his obligation also on a spot basis), then it amounts to the seller of dollars exchanging $50 with $55 on a spot basis (Since, he can obtain Rs 1100 now, exchange them for $55 at spot rate of 1:20)” Thus, spot settlement can also be a clear source of riba. Does this imply that spot settlement should be proscribed too ? The fallacy in the above and earlier examples is that there is no single contract but multiple contracts of exchange occurring at different points in time (true even in the above case). Riba can be earned only when the spot rate of 1:20 is fixed during the time interval between the transactions. This assumption is, needless to say, unrealistic and if imposed artificially, perhaps unIslamic.
8. Islam envisages a free market where prices are determined by forces of demand and supply. There should be no interference in the price formation process even by the regulators. While price control and fixation is generally accepted as unIslamic, some scholars, such as, Ibn Taimiya do admit of its permissibility. However, such permissibility is subject to the condition that price fixation is intended to combat cases of market anomalies caused by impairing the conditions of free competition. If market conditions are normal, forces of demand and supply should be allowed a free play in determination of prices.
9. Some Islamic scholars use the term forward to connote a salam sale. However, we use this term in the conventional sense where the obligations of both parties are deferred to a future date and hence, are similar to futures in this sense. The latter however, are standardized contracts and are traded on an organized Futures Exchange while the former are specific to the requirements of the buyer and seller.
10. This is known as bai al inah which is considered forbidden by almost all scholars with the exception of Imam Shafii. Followers of the same school, such as Al Nawawi do not consider it Islamically permissible.
11. It should be noted that modern finance theories also distinguish between conditions of risk and uncertainty and assert that rational decision making is possible only under conditions of risk and not under conditions of uncertainty. Conditions of risk refer to a situation where it is possible with the help of available data to estimate all possible outcomes and their corresponding probabilities, or develop the ex-ante probability distribution. Under conditions of uncertainty, no such exercise is possible. The definition of gharar, Real-life situations, of course, fall somewhere in the continuum of risk and uncertainty.
12. The following traditions underscore the need to avoid contracts involving uncertainty.
Ibn Abbas reported that when Allah’s prophet (pbuh) came to Medina, they were paying one and two years advance for fruits, so he said: “Those who pay in advance for any thing must do so for a specified weight and for a definite time”.
It is reported on the authority of Ibn Umar that the Messenger of Allah (pbuh) forbade the transaction called habal al-habala whereby a man bought a she-camel which was to be the off-spring of a she-camel and which was still in its mother’s womb.
13. According to a tradition reported by Abu Huraira, Allah’s Messenger (pbuh) forbade a transaction determined by throwing stones, and the type which involves some uncertainty.
The form of gambling most popular to Arabs was gambling by casting lots by means of arrows, on the principle of lottery, for division of carcass of slaughtered animals. The carcass was divided into unequal parts and marked arrows were drawn from a bag. One received a large or small share depending on the mark on the arrow drawn. Obviously it was a pure game of chance.
14. The holy prophet is reported to have said ” Do not sell what is not with you”
Ibn Abbas reported that the prophet said: “He who buys foodstuff should not sell it until he has taken possession of it.” Ibn Abbas said: “I think it applies to all other things as well”.
15. The Futures Exchange performs an important function of providing a guarantee for delivery by all parties to the contract. It serves as the counterparty in the exchange for both, that is, as the buyer for the sale and as the seller for the purchase.
16. M Hashim Kamali “Islamic Commercial Law: An Analysis of Futures”, The American Journal of Islamic Social Sciences, vol.13, no.2, 1996.
Send Your Comments to: Dr Mohammed Obaidullah, Xavier Institute of Management, Bhubaneswar 751 013, India.
FOREX DALAM PANDANGAN HUKUM ISLAM.
بســـــــم الله الرحمن الرحيـــــــم.
Dalam Bukunya Prof Drs. Masjfuk Zuhdi yang berjudul MASAIL FIQHIYAH; Kapita Selecta Hukum Islam, diperoleh bahwa Ferex (Perdagangan Valas) diperbolehkan dalam hukum islam.
Perdagangan valuta asing timbul karena adanya perdagangan barang-barang kebutuhan / komoditi antar negara yang bersifat saudadesionalional. Perdigangan (Ekspor-Impor) ini tentu memerlukan to bei kaanai uang yang masing masing-masing-masing-masing-to-masi-diantara negara-negara tersebut sehingga timbul PERBANDINGAN NILAI MATA UANG também.
Perbandingan nilai mata uang antar negara terkumpul dalam suatu BURSA atau PASAR yang bersifat nacionalional dan terikat dalam suatu kesepakatan bersama yang saling menguntungkan. Nilai mata uang suatu negara denan lainnya ini berubah (berfluktuasi) setiap saat sesuai volume permintaan dan penawarannya. Por favor, observe que você pode fazer sua reserva em todos os dias. Yang secara nyata hanyalah tukar-menukar mata uang yang berbeda nilai.
HUKUM ISLAM dalam TRANSAKSI VALAS.
1. Ada Ijab-Qobul: & # 8212; & gt; Ada perjanjian untuk memberi dan menerima.
Penjual menyerahkan barang e pembeli membayar tunai. Ijab-Qobulnya dilakukan dengan lisan, tulisan dan utusan. Pembeli dan penjual mempunyai wewenang penuh melaksanakan dan melakukan tindakan-tindakan hukum (dewasa dan berpikiran sehat)
2. Memanuhi syarat menjadi objek transaksi jual-beli yaitu:
Clique aqui para ver a próxima página Dapat dimanfaatkan Dapat diserahterimakan Jelas barang harganya Dijual (dibeli) oleh pemiliknya sendiri atau kuasanya atas izin pemiliknya Barang sudah berada ditangannya jika barangnya diperoleh dengan imbalan.
Perlu ditambahkan pendapat Muhammad Isa, bahwa jual beli saham itu diperbolehkan dalam agama .
لاتشترواالسمك فیالماءفاءنه غرد.
& # 8220; Jangan kamu membeli ikan dalam ar, karena sesungguhnya jual beli yang demikian eua mengandung penipuan & # 8221 ;. (Hadis Ahmad bin Hambal e Al Baihaqi dari Ibnu Mas & # 8217; ud)
Jual beli barang yang tidak di tempat transaksi diperbolehkan dengan syarat harus diterangkan sifat-sifatnya atau ciri-cirinya. Kemudian jika barang sesuai dengan keterangan penjual, maka sahlah jual belinya. Tetapi jika tidak sesuai maka pembeli mempunyai hak khiyar, artinya boleh meneruskan atau membatalkan jual belinya. Você já está em Rio de Janeiro Nabi riwayat Al Daraquthni de Abu Hurairah:
منسترئ شيتالميرهفله الخيارإذاراه.
Barang siapa yang membeli sesuatu yang ia tidak melihatnya, maka ia berhak khiyar jika ia telah melihatnya & # 8221 ;.
Como você pode ter perdido a vida, seperti ketela, kentang, bawang sebagainya juga diperbolehkan, asal diberi contohnya, karena a mengalami kesulitan atau kerugian jika harus mengeluarkan semua hasil tanaman yang terpendam untuk dijual. Hal ini sesuai dengan kaidah hukum Islã:
المشقة تجلب التيسر.
Kesulitan itu menarik kemudahan.
Demita juga jual beli barang-barang yang telah terbungkus / tertutup, seperti makanan kalengan, GPL, dan sebagainya, asalkam diberi rótulo yang menerangkan isinya. Vide Sabiq, op. cit. hal. 135. Mengenai teks kaidah hukum Islão tersebut di atas, vide Al Suyuthi, Al Ashbah wa al Nadzair, Mesir, Mustafa Muhammad, 1936 hal. 55
JUAL BELI VALUTA ASING DAN SAHAM.
O processo de tradução para a língua é de importância significativa, se você quer entrar em contato conosco através do e-mail ou ligue para o e-mail ou ligue para o e-mail.
Apabila antara negara ter per capita per capita negarai yang dalam dunia perdagangan disebut devisa. Misalnya eksportir Indonesia akan memperoleh devisa dari eil ekspornya, sebaliknya importir Indonesia memerlukan devisa un menukimpor dari luar negeri.
Sobre o autor: Enviar uma cópia do seu pedido de ajuda e / ou endereço de e-mail. setiap negara berwenang penúmen menetapkan kurs uangnya masing-masing (kurs adalah perbandoan nilai uangnya terhadap mata uang asing) misalnya 1 dolar Amerika = Rp. 12.000. Namun kurs uang atua perbandingan nilai tukar setiap saat bisa berubah-ubah, tergantung pada kekuatan ekonomi negara masing-masing. Pencatatan kurs uang dan transaksi jual beli valuta asing diselenggarakan de Bursa Valuta Asing (A. W. J. Tupanno, et. Al. Ekonomi de Koperasi, Jakarta, Depdikbud 1982, hal 76-77)