Forex trading dalam islam

Forex trading dalam islam
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 perbandingan 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 disyariatkan denar 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 peniana em tersebut belum tímida sama nilai yang disepakati, kecuali dilakukan dalam bentuk forward agreement 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 untuk 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.

Fatwa MUI Forex Halal Atau Haram Dalam islam.
IDRForex - Pembahasan kali ini mencakup tentang apakah forex halal atau haram, Apakah forex sama dengan judi, e bagaimana hukum forex dalam Islam. Forex adatah salah satu bisnis yang dapat dilakukan secara online. Karena bisnis ini berfisat fleksibel, artinya dapat dilakukan kapanpun e dimanapun, a lista dos heranatos não se aplica, mas é proibida a menggeluti bisnis perdagangan valas ini. Namun, disision lain Negociação Forex menimbulkan polemik baru. Hingga saat ini masi banyak perdebatan apakah forex halal atau haram. Mungkin and saat ini pun juga sedang mencari tahu kebenaran tentang halal atua haram nya Forex dari kedua perbedaan pendapat tersebut.
Negociação Forex halal atau haram.
Dalam kesempatan ini, saya akan manyajikan penjelasan secara rinci tentang hukum Trading Forex dalam berbagai sudut pandang. Sehingga setelah e membaca artikel ini, e akan mendapatkan gambaran jelas dari berbagai sumba dan e dapat menyimpulkan sendiri nantinya.
Apakah Forex sama dengan judi.
Você pode encontrar as melhores ofertas de corridas de câmbio de Forex para o mercado judiciário. Você também pode gostar de orang baiwan dalam bisnis forex bisa mengakibatkan kerugian besar dalam waktu singkat. Selain itu, orang orangotango awam dalam dunia Forex juga berfikir bahwa bekerja de Forex cukup dengan duduk duduk e mendapatkan uang.
Benarkah Forex sama dengan judi? TIDAK Por favor, avalie a moeda local onde pode obter a moeda estrangeira, yaitu perdagangan mata Uang. Você também pode gostar de comprar um produto de sucesso de um banco de dados de Forex.
Judi bersifat untung untungan, sedangkan Forex tidak. Karena dalam Negociação Forex da análise analítica, análise analítica e fundamental. Judi bersifat merugikan lawan, sedangkan dalam Forex bersifat win win solução, bersifat saling menguntungkan. Dalam judic tidak ada Produk yang diperdagangkan, sedangkana Forex produknya jelas, yaitu mata uang yang diperjual belikan. Tradução automática limitada: "Money Management" yang jelas, sehingga batas kerugian e keuntungan dapat di kontrol dengan baik. Judi bersifat tidak pasti, sedangkan dalam Forex bisa dipastikan 100% adicionado à lista de categorias Adicionar a Ásia como fonte, por favor, inicie no seu banco de reservas de nova busca. Judi dilarang keras oleh Negara, sedangkan forex diperbolehkan por Negara.
Dengan melihat keenam alasan diatas, saya yakin e sudah dapat menyimpulkan apakah forex itu sama dengan judi atau tidak.
Hukum Halal Haram negociação Forex Menurut Islam.
O Islã do Islão perspicaz menentukan peral halal dan haram sangatlah luas. Você pode comprar dunam dunia trading, usando o tetapi dalam halapapu harus sangat jelas perkaranya. Sesuatu pada of the halal akan menjadi haram apabila, dilakukan denim cara tidak benar atau tadek sesuai dengan syariat Islam. Berdagang itu diperbolehkan dalam Islã, akan tetapi berdagang minuman keras haram hukumnya. Itulah yang disebut dengan perspektif. Tergantung dari sudut mana kita memandang halal haramnya.
Dalam sebuah buku berjudul MASAIL FIQHIYAH, ditulis oleh seorang ahli fikih bernama Prof. Drs. Mashfuk Zuhdi, também conhecido como bahwa valas diperbolehkan dalam hukum Islam. Perdigangan Forex atua mata uang asing ada karen kebutuhan pasar global yang secara tidak menangup mencakup semua Negara. Para ver as respostas em baixo, clique nos botões abaixo e, em seguida, clique na imagem para baixo.
Berikut ini adalah sumler yang dapat digunakan sebagai aduan dalam polemik Forex saat ini tengah ramai diperbincangkan;
"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)
Dalam aturan jual beli, penjual harus memberitahukan dan menerangkan kepada pembeli secara rinci keadaan barang yang dijual. Penjual harus menjelaskan ciri e sifat sifatnya. Dalam Forex, produk yang diperjualbelikan pun sangat jelas, baik sifat e nilainya. Sehingga, você sabe o que fazer, como você está procurando, por favor, negocie o melhor custo-beneficiário.
: ". Dan Allah telah menghalalkan jual beli e mengharamkan riba."
Forex adalah murni juu beli dan tidak termasuk riba. Forex adalah memperdagangkan mata uang, Berbeda sekali apabila kita meminjamkan adicionou uma nova foto ao seu site. Dan sangat jelas bahwasannya perdagangan memang diperbolehkan.
'Sesungguhnya jual beli itu hanya boleh dilakukan atas dasar kerelaan (antara kedua belah pihak)'
(HR. Albaihaqi dan Ibnu Majah, dinilai shahih oleh Ibnu Hibban).
Dalam forex tidak akan terjadi transaksi apabila penjual dan pembeli tidak melakukan kesepakatan (kerelaan). Jadi dalam prakteknya, tidak ada unsur pemaksaan atau penipuan yang bersifat saling merugikan.
Fatwa MUI tentál Halal dan Haram nya Negociação Forex.
Majelis Ulama Indonesia (MUI), este jogo é uma tradução automática e portanto não deve ser confiada.
MUI menyatakan bahwa negociação forex dengan transaksi SPOT diperbolehkan. Adapun jenis transaksi yang tidak diperbolehkan yaitu transaksi swap, opção, dan avançar. Transaksi Spot dikategorikan karal halal peniana espanhol transaksinya diselesaikan pada saat itu juga. Adapun penyelesaiano paling lambat adalah 2 hari.
Berikut ini adalah jenis Jenis perdagangan valas;
Transaksi SPOT, adalah transaksi juali beli Valas yang penyerahannya dilakukan pada saat itu juga. Apabila ada keterlambatan, harus tidak boleh lebih dari jangka waktu dua hari. Transaksi SWAP, adatah suatu kontrak jual beli valas denga local yang dikombinasikan deng pembelian antara penais vales yang sama dengan harga forward. Transaksi FORWARD, adalah transaksi jual beli Valas yang ditarapkan pada saat sekarang e diberlakukan pada saat akan datang. Tempo watunya nya antara 2 × 24 jam sampai dengan satu tahun. Transaksi OPTION, adalah kontrak untuk memperoleh hak beli dan hak jual yang tidak harus dilakukan atas sejumlah unit valas pada harga e jangka waktu atau tanggal akhir tertentu.
Jika kita tarik gargan besarny, Transaksi forex boleh dilakukan asalkan dengan menggunakan transaksi berjenis local.
Dalam aktifitas apapun sudah diatur hukumnya, apakah dilarang atau diperbolehkan. Por favor, insira um número de telefone como se fosse o seu salário enquanto estiver viajando. Seminarista como membro da comunidade membros da comunidade jean kepada and mengenai Como negociarar Forex na halal atau haram. Jadi sehingga e akan dapat menarik kesimpulan sendiri.

Forex trading dalam islam
Assalamu Alaikum wa wa Rahmatullahi Barakatuh,
Bem-vindo ao ForexIslamic.
ForexIslamic é um site que se propôs a se tornar a principal fonte para os comerciantes islâmicos Forex em todo o mundo. Você vai encontrar todas as informações relativas às contas Forex islâmicas, incluindo rituais, material de aprendizagem, revisão de corretores islâmicos e uma grande coleção de Forex Fatwa.
Corretores Populares com Conta Forex Islâmica.
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Sobre o ForexIslamic.
Como o nome sugere, nós fornecemos aos investidores Forex informações sobre as contas do Forex Islâmico. Nosso objetivo é ajudar os negociadores muçulmanos Forex a evitar transações “haram” em suas operações de Forex. Muitos corretores Forex oferecem contas de negociação islâmicas e faremos o melhor para destacar esses corretores e analisá-los. Desta forma, o comerciante será capaz de tomar uma decisão mais educada ao escolher seu corretor Forex islâmico. Se você não estiver familiarizado com o termo contas islâmicas Forex, permita-nos dar uma breve visão geral. Na realidade, o comércio de Forex islâmico não é exclusivo da comunidade muçulmana. As contas do Forex Islâmico fornecem simplesmente um meio de negociar Forex, levando em consideração as leis islâmicas. & # 8221;
ForexIslamic é um site dedicado à comunidade de negociação Forex e especificamente os comerciantes islâmicos Forex. Nós estaremos fornecendo notícias de mercado que serão atualizadas com freqüência, e todas as informações necessárias para quem quer trocar Forex de maneira Halal. Você encontrará aqui artigos sobre Forex islâmico e revisões de alguns dos principais corretores Forex islâmicos.
Embora as contas Islamic Forex ofereçam um ambiente de negociação livre de juros, elas geralmente são acompanhadas de letras pequenas na forma de investimentos mínimos mais altos ou outros requisitos de negociação. A fim de garantir que você não perca esta pequena impressão, estaremos revisando os corretores e compartilhando nossa opinião profissional com você. Isso permitirá que você se concentre na maximização dos lucros e na obtenção dos melhores resultados possíveis em sua negociação com o Forex islâmico.
Se você tiver alguma dúvida sobre o tópico geral do Islamic Forex ou este site, fique à vontade para nos escrever na página de contato.

Pesquisa Forex Forex Fit4Global.
Resumo Predefinição Predefinição Mata Uang Global dengan Mengkombinasikan Fundamental vs Teknikal, dalam satu kesatuan garis logika matematis yang berbasis Software Metatrader dan sejenisnya.
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 (sedang para yang tidak membolehkan 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 e ilmiah tentang pergerakan forex baik teknikal maupun fundamental.
Forex dari Perspektif Islam.
Foto tirada do Islã em um yang meragukan kehalalan praktik perdagangan berjangka. 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 tidak ada padamu, ”sabda Nabi Muhammad VIU, dalam sebuah hadits riwayat 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 jua-beli konvensional.
Dalam persuadir hukum Islã, Perdagangan Berjangka Komoditi (PBK) (forex adalah bagian dari PBK) dapat dimasukkan ke dalam kategori 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.
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 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 perubahanhukum yang diperkenalkan oleh Ibn Qoyyim al-Jauziyyah. Eu gosto de beber, beber café da manhã berubah karena beber perbelhnya varlavel, 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 Islã 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 (j j j j)) den den den den den den j j j j j j j)
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 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. Os Contratos Básicos de Câmbio.
Existe um consenso geral entre os juristas islâmicos sobre a visão de que as moedas de diferentes países podem ser trocadas em uma base diferente da unidade, já que moedas de diferentes países 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 considerável diferença de opinião entre os juristas quando os direitos de qualquer uma das partes, que é igual à obrigação da contraparte, são diferidos para uma data futura.
Para elaborar, vamos considerar o exemplo de dois indivíduos A e B que pertencem a dois países diferentes, a Índia e os EUA, respectivamente. A pretende vender rúpias indianas e comprar dólares americanos. O inverso é verdadeiro para B. A taxa de câmbio Rúpia-Dólar acordada é 1:20 e a transação envolve compra e venda de US $ 50. A primeira situação é que A faz um pagamento à vista de Rs1000 para B e aceita o pagamento de $ 50 de B. A transação é liquidada em uma base spot de ambas as extremidades. Tais transações são válidas e islamicamente permissíveis. Não há duas opiniões sobre o mesmo. A segunda possibilidade é que a liquidação da transação de ambos os lados seja adiada para uma data futura, digamos após seis meses a partir de agora. Isso implica que tanto A como B fariam e aceitariam pagamento de Rs1000 ou US $ 50, conforme o caso, após seis meses. A visão predominante é que tal contrato não é islamicamente permissível. Uma opinião minoritária considera admissível. O terceiro cenário é que a transação é parcialmente liquidada apenas de uma extremidade. Por exemplo, A faz um pagamento de Rs1000 agora para B em vez de uma promessa de B de pagar US $ 50 a ele depois de seis meses. Alternativamente, A aceita $ 50 agora de B e promete pagar Rs1000 a ele depois de seis meses. Existem visões diametralmente opostas sobre a permissibilidade de tais contratos que equivalem a bai-salam em moedas. O objetivo deste trabalho é apresentar uma análise abrangente de vários argumentos em apoio e contra a permissibilidade desses contratos básicos envolvendo moedas. A primeira forma de contratação envolvendo troca de contra-valores em uma base spot está além de qualquer tipo de controvérsia. A permissão ou não do segundo tipo de contrato no qual a entrega de um dos contravalores é adiada para uma data futura, é geralmente discutida no âmbito da proibição da riba. Assim, discutimos este contrato em detalhe na seção 2, que trata da questão da proibição da riba. A admissibilidade da terceira forma de contrato em que a entrega de ambos os contravalores é diferida, é geralmente discutida no âmbito da redução de risco e incerteza ou gharar envolvidos em tais contratos. Este, portanto, é o tema central da seção 3, que trata da questão do gharar. A Seção 4 tenta uma visão holística da Sharia e relaciona questões como também o significado econômico das formas básicas de contratação no mercado de câmbio.
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.
A necessidade de eliminar a riba em todas as formas de contratos de câmbio é de extrema importância. Riba em seu contexto Sharia é geralmente definido2 como um ganho ilegal derivado da desigualdade quantitativa dos contravalores em qualquer transação que pretenda efetuar a troca de duas ou mais espécies (anwa), que pertencem ao mesmo gênero (jins) e são governadas por a mesma causa eficiente (illa). Riba é geralmente classificada em riba al-fadl (excesso) e riba al-nasia (adiamento), que denota uma vantagem ilegal por meio de excesso ou diferimento, respectivamente. 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. Thus, according to this version, exchange involving currencies of different countries at a rate different from unity is permissible, but must be settled on a spot basis. 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 & lending.
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. It is possible to demonstrate that currency risk can be hedged or reduced to zero with another forward contract transacted simultaneously. 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. The Issue of Freedom from 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. Futures and forwards in currencies are examples of such contracts under which two parties become obliged to exchange currencies of two different countries at a known rate at the end of a known time period. For example, individuals A and B commit to exchange US dollars and Indian rupees at the rate of 1: 22 after one month. If the amount involved is $50 and A is the buyer of dollars then, the obligations of A and B are to make a payments of Rs1100 and $50 respectively at the end of one month. The contract is settled when both the parties honour their obligations on the future date.
Traditionally, an overwhelming majority of Sharia scholars have disapproved such contracts on several grounds. The prohibition applies to all such contracts where the obligations of both parties are deferred to a future date, including contracts involving exchange of currencies. 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. Summary & Conclusão.
Currency markets of today are characterized by volatile exchange rates. This fact should be taken note of in any analysis of the three basic types of contracts in which the basis of distinction is the possibility of deferment of obligations to future. We have attempted an assessment of these forms of contracting in terms of the overwhelming need to eliminate any possibility of riba, minimize gharar, jahl and the possibility of speculation of a kind akin to games of chance. In a volatile market, the participants are exposed to currency risk and Islamic rationality requires that such risk should be minimized in the interest of efficiency if not reduced to 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 & References.
1. These diverse views are reflected in the papers presented at the Fourth Fiqh Seminar organized by the Islamic Fiqh Academy, India in 1991 which were subsequently published in Majalla Fiqh Islami, part 4 by the Academy. The discussion on riba prohibition draws on these views.
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 internasional. Perdagangan (Ekspor-Impor) ini tentu memerlukan alat bayar yaitu UANG yang masing-masing negara mempunyai ketentuan sendiri dan berbeda satu sama lainnya sesuai dengan penawaran dan permintaan diantara negara-negara tersebut sehingga timbul PERBANDINGAN NILAI MATA UANG antar negara.
Perbandingan nilai mata uang antar negara terkumpul dalam suatu BURSA atau PASAR yang bersifat internasional dan terikat dalam suatu kesepakatan bersama yang saling menguntungkan. Nilai mata uang suatu negara dengan negara lainnya ini berubah (berfluktuasi) setiap saat sesuai volume permintaan dan penawarannya. Adanya permintaan dan penawaran inilah yang menimbulkan transaksi mata uang. Yang secara nyata hanyalah tukar-menukar mata uang yang berbeda nilai.
HUKUM ISLAM dalam TRANSAKSI VALAS.
1. Ada Ijab-Qobul: —> Ada perjanjian untuk memberi dan menerima.
Penjual menyerahkan barang dan 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. Memenuhi syarat menjadi objek transaksi jual-beli yaitu:
Suci barangnya (bukan najis) Dapat dimanfaatkan Dapat diserahterimakan Jelas barang dan 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.
“Jangan kamu membeli ikan dalam air, karena sesungguhnya jual beli yang demikian itu mengandung penipuan”. (Hadis Ahmad bin Hambal dan Al Baihaqi dari Ibnu Mas’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. Hal ini sesuai dengan hadis Nabi riwayat Al Daraquthni dari Abu Hurairah:
من سترئ شيتالم يرهفله الخيارإذاراه.
“Barang siapa yang membeli sesuatu yang ia tidak melihatnya, maka ia berhak khiyar jika ia telah melihatnya”.
Jual beli hasil tanam yang masih terpendam, seperti ketela, kentang, bawang dan sebagainya juga diperbolehkan, asal diberi contohnya, karena akan mengalami kesulitan atau kerugian jika harus mengeluarkan semua hasil tanaman yang terpendam untuk dijual. Hal ini sesuai dengan kaidah hukum Islam:
المشقة تجلب التيسر.
Kesulitan itu menarik kemudahan.
Demikian juga jual beli barang-barang yang telah terbungkus/tertutup, seperti makanan kalengan, LPG, dan sebagainya, asalkam diberi label yang menerangkan isinya. Vide Sabiq, op. cit. hal. 135. Mengenai teks kaidah hukum Islam tersebut di atas, vide Al Suyuthi, Al Ashbah wa al Nadzair, Mesir, Mustafa Muhammad, 1936 hal. 55.
JUAL BELI VALUTA ASING DAN SAHAM.
Yang dimaksud dengan valuta asing adalah mata uang luar negeri seperi dolar Amerika, poundsterling Inggris, ringgit Malaysia dan sebagainya.
Apabila antara negara terjadi perdagangan internasional maka tiap negara membutuhkan valuta asing untuk alat bayar luar negeri yang dalam dunia perdagangan disebut devisa. Misalnya eksportir Indonesia akan memperoleh devisa dari hasil ekspornya, sebaliknya importir Indonesia memerlukan devisa untuk mengimpor dari luar negeri.
Dengan demikian akan timbul penawaran dan perminataan di bursa valuta asing. setiap negara berwenang penuh menetapkan kurs uangnya masing-masing (kurs adalah perbandingan nilai uangnya terhadap mata uang asing) misalnya 1 dolar Amerika = Rp. 12.000. Namun kurs uang atau 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 di Bursa Valuta Asing (A. W. J. Tupanno, et. al. Ekonomi dan Koperasi, Jakarta, Depdikbud 1982, hal 76-77)

Fatwa MUI Forex Halal atau Haram Menurut Syariat Islam.
Pembahasan mengenai forex halal atau haram selalu menjadi topic perbincangan yang hangat setiap tahunnya. Apakah ada hukum forex dalam agama islam, dan bagaimana kaitannya dengan perjudian? Bagi anda yang masih ragu atau masih mencari tahu mengenai trading forex karena dianggap judi dan bertentangan dengan agama islam, maka pembahasan kami kali ini bisa menjadi referensi anda dalam mencari tahu apakah trading forex itu halal atau haram.
Pada dasarnya trading forex adalah sebuah bisnis yang dilakukan secara online dan dapat dilakukan kapan saja dimana saja, dengan kata lain trading forex ini adalah sebuah bisnis yang sangat fleksibel. Tidak jarang pelaku trading forex atau yang biasa disebut dengan trader adalah orang yang sudah memiliki pekerjaan lainnya dan menjadikan trading forex sebagai bisnis sampingan, namun tidak sedikit pula yang menjadikan trading forex sebagai bisnis utamanya. Market yang selalu bergerak 24 jam 5 hari seminggu membuat kebanyakan orang menentukan sendiri kapan mereka akan masuk ke dalam market untuk trading.
Namun dari sisi agama islam ada beberapa orang yang menyamakan trading forex dengan judi dan sama sekali tidak sesuai dengan syariat islam, benarkah? Mari kita kupas semuanya.
APAKAH TRADING FOREX = JUDI?
Anggapan faktor spekulasi dan kemungkinan keuntungan atau kerugian besar yang dapat diterima oleh seorang trader hanya dengan duduk duduk saja membuat banyak orang menyamakannya dengan judi. Namun sebenarnya trading forex bukanlah judi melainkan murni perdagangan.
Hal hal inilah yang membuat trading forex berbeda dengan judi.
Judi : Pengambilan keputusan berdasarkan unsur untung untungan dan spekulasi.
Forex : Pengambilan keputusan berdasarkan analisa teknikal dan fundamental.
Judi : Hasil yang didapatkan bersifat merugikan salah satu pihak.
Forex : Hasil yang didapatkan bersifat saling menguntungkan.
Judi : Tidak ada produk atau barang yang diperdagangkan, nomer tidak termasuk dalam barang atau produk.
Forex : Ada produk atau barang yang diperdagangkan berupa mata uang.
Judi : Hasil dari judi sama sekali tidak dapat diprediksikan.
Forex : Ada batasan dan control keuntungan serta kerugian yang jelas.
Forex : Saat harga jenuh dimana keadaan sudah terlalu tinggi atau terlalu rendah, maka harga akan mengalami koreksi.
Judi : Dilarang oleh hukum dan negara.
Forex : Ada regulasi resmi dari negara seperti Indonesia adalah di bawah BAPPEBTI, ataupun di bawah regulator negara lain seperti FCA UK, MFSA, ASIC, CFTC/NFA dan semacamnya.
Dari perbedaan nyata diatas cukup terlihat bahwa forex berbeda dengan judi, dan tentunya anda juga sudah mulai bisa menyimpulkan apakah forex sama dengan judi atau tidak.
HUKUM HALAL HARAM TRADING FOREX.
Dalam menentukan halal ataupun haram dalam agama Islam membutuhkan sebuah perspektif yang sangat luas, termasuk juga dalam dunia trading. Apapun itu yang tidak sesuai dengan syariat islam pasti akan menjadi sesuatu yang tidak benar dan haram hukumnya untuk dilakukan.
Seorang ahli fikih bernama Prof. Drs. Masjfuk Zuhdi, menyatakan kalau perdagangan valas dalam agama islam hukumnya adalah halal, karena perdagangan valas adalah sebuah kebutuhan global. Beliau membuat pernyataannya dengan didasarkan dalam hadist yang berbunyi berikut ini :
“Jangan kamu membeli ikan dalam air, karena sesungguhnya jual beli yang demikian itu mengandung penipuan”.
(Hadis Ahmad bin Hambal dan Al Baihaqi dari Ibnu Mas’ud)
Dalam aturan jual beli, seorang penjual harus menjelaskan secara detil mengenai barang yang akan ia jual termasuk itu baik dan buruknya. Sama seperti dengan trading forex, saat anda berhadapan dengan broker forex legal, maka anda akan dijelaskan semuanya mengenai trading forex termasuk juga resikonya. Dan juga dilakukan dengan kesepakatan kedua belah pihak.
“…Dan Allah telah menghalalkan jual beli dan mengharamkan riba…”
Sama sekali tidak ada unsur riba dalam trading forex, berbeda kalau meminjamkan uang kepada orang dengan memberikan bunga. Dan saat ini sudah ada cukup banyak broker forex yang menyediakan islamix account.
FATWA MUI MENGENAI TRADING FOREX.
Dalam fatwanya, MUI sudah menyatakan kalau trading forex itu halal dan boleh untuk dilakukan. Dalam FATWA DEWAN SYARI’AH NASIONAL NO: 28/DSN-MUI/III/2002 Tentang JUAL BELI MATA UANG (AL-SHARF) MUI menyatakan kalau transaksi forex dengan transaksi spot diperbolehkan, namun dengan jelas menyatakan kalau transaksi swap, option, binary, spread betting, dan forward tidak diperbolehkan dalam agama Islam.
Transaksi SPOT : Transaksi jual beli forex yang diharuskan untuk selesai pada hari yang sama sehingga tidak terjadi SWAP.
SWAP : Biaya yang muncul karena transaksi forex yang lebih dari satu hari. Baik itu – ataupun + tetap saja tidak diperbolehkan.
KESIMPULAN :
Dalam agama Islam sudah diatur dan ditentukan bahwa trading forex diperbolehkan dengan aturan aturan yang tersebutkan diatas. Semoga pembahasan dari kami ini cukup memberian gambaran yang jelas kepada anda mengenai halal dan haram trading forex untuk kenyamanan transaksi forex anda.
Jangan bertrading menggunakan perusahaan broker yang bisa melakukan pengiriman uang dengan metode yang ilegal dan melanggar hukum, sebab hal itu tergolong pencucian uang atau money laundry yang tentunya juga dilarang oleh agama. Pembahasan metode pengiriman uang yang ilegal bisa dibaca disini.
Jangan mudah terperdaya dengan seminar forex yang berdalih mengajarkan trading forex syariah, padahal perusahaan broker yang digunakannya adalah tergolong broker haram, dan ini tentunya bertentangan dengan prinsip halal tersebut.

hukum trading forex menurut Islam.
Hukum Trading Forex Menurut Islam.
Sebagai seorang muslim yang awam, tentunya kita tidak bisa langsung menafsirkan sesuatu itu halal ataukah haram. Tanyakan lah pada yang paham betul tentang agama atau jika Anda seorang “maniak online” tentunya tidak salah untuk mencarinya di “mbah gugel” . Karena beBisnis yakin ada blog yang membahasnya, salah satunya adalah blog ini.
Kembali ke topik kita tentang Hukum Trading Forex menurut Islam. Prinsip umum trading forex disamakan dengan jual beli emas atau perak seperti yang yang berlaku pada masa Rasulullah, yakni harus dilakukan dengan kontan atau tunai “naqdan” agar bebas dari transaksi ribawi “riba fadhl” .
Perkara kontan/tunai/secara langsung ini, sebagaimana dikemukakan Ibnu Qudamah dalam kitab al-mughi, didasarkan pada kelaziman pasar yang berlaku, termasuk ketika penyelesaiannya(settlement) harus melewati beberapa jam karena harus melewati proses transaksi. Adapun harga penukaran nya didasarkan atas kesepakatan penjual dan pembeli serta sesuai dengan market rate. Dalam perspektif hukum Islam, perdagangan berjangka komoditi(PBK), forex termasuk di dalamnya. Keabsahan transaksi jual beli berjangka ini ditentukan oleh terpenuhinya rukun dan syarat sebagai berikut:
Sebagai unsur utama yang harus ada dalam sebuah transaksi yaitu:
Pihak-pihak pelaku transaksi ” ‘aqid “ yang disebut dengan istilah Muslim/Muslim ilaih Objek transaksi “ma’qud ilaih” , yaitu barang-barang komoditi yang berjangka dan nilai tukar(ra’s al-mal al-salam dan al-muslim fih). Kalimat transaksi “sighat a’qad” yaitu ijab dan qabul.
Persyaratan menyangkut objek transaksi yaitu bahwa objek transaksi harus memenuhi kejelasan mengenai jenisnya, ukurannya(kadar), sifatnya, jangka penyerahan, harga tukar dan tempat penyerahan Persyaratan yang harus dipenuhi oleh harga tukar “al-tsaman” , yaitu kejelasan jenis alat tukar apakah itu dirham, dinar, rupiah, dollar dsb. Bisa juga dengan barang yang dapat ditimbang, disukat dsb, maka harus jelas apakah menggunakan satuan kilogram, pond atau lainnya Kejelasan tentang kwalitas objek transaksi, apakah kwalitas istimewa, baik, sedang atau pun buruk. Syarat di atas ditetapkan dengan maksud menghilangkan jahalah fi al-‘aqd atau alasan ketidak tahuan kondisi-kondisi barang pada saat transaksi karena ini bisa mengakibatkan perselisihan antara pelaku transaksi Kejelasan jumlah harga tukar.
Dengan begitu semua keraguan, ketidaktahuan kita terhadap hukum trading forex ini bisa terpecahkan.
Oke, mungkin sampai di sini dulu pembahasan kali ini, semoga bisa membantu dan bermanfaat. Terimakasih dan salam sukses buat semuanya.