Literatura científica selecionada sobre o tema "Barter (Islamic law)"

This study aimed to determine the practice of purchasing and selling used cooking oil utilizing a barter system at UD Jelantah Sejahtera and examine the applicable Islamic law. This study employs a qualitative methodology with a deductive approach. There are two types of data sources: primary and secondary. The statistics were gathered through direct interviews with UD Jelantah Sejahtera Karanganyar, an oil collector, and three clients. Secondary data was gathered from many books, journals, and websites. The findings of this study are the barter mechanism or service of exchanging used goods for consumable goods, namely the exchange of used cooking oil products for good oil that is suitable for use in cooking. However, the oil exchanged by UD Jelantah Sejahtera is vegetable oil, such as cooking oil, that is no longer suitable for use and is commonly referred to as waste oil. Trading old cooking oil for fresh packaged cooking oil of varied quantities or volumes is allowed because cooking oil is not an Indonesian staple.

The existence of money makes buying and selling activity easier than the barter system. However, the increasing globalization of the world economy demands speed accelaration, ease and security of financial transactions. The discovery of cryptocurrency provides solution for the current payment system which relies highly on the third party in conducting digital transactions. One of those cryptocurrency products is Inacoin which is originated from Indonesia. Because this cryptocurrency is a contemporary problem that cannot be concluded directly from the classical fiqh book, a thorough investigation is needed to obtain the validity of this money from Islamic perspective. This research is a qualitative research that uses multimethod of normative-empirical Islamic law perspective in discussing the aforementioned problem. This study concluded that the existence of Inacoin cannot be accepted as money since there are Islamic requirements or criteria that are not met. In addition, the use of Inacoin is mostly for trading commodity, not as money. The Inacoin trade is legitimate but unlawful, because Inacoin has fulfilled the pillars and requirements of the Al-Ṣarf, yet contradicted some Islamic principal such as maisir, gharar, and possibility of harming its user

Sale and purchase transactions with a barter system are still being carried out in the Panca Lautang District, Sidrap Regency. In the transaction, during the harvest season, the baje seller visits the farmers who are harvesting to exchange rice baje, peanut baje, kukubima, hemaviton, milk, jordan bread, and m+milk for grain. The problems contained in this thesis are about buying and selling transactions with a baje barter system in Panca Lautang District, Sidrap Regency, as well as a review of Islamic law on buying and selling transactions with a baje barter system in Panca Lautang District, Sidrap Regency. qualitative research using a normative approach. In collecting data, field observations, interviews and documentation methods were used, the data analysis used was qualitative analysis. Islam is because in the pillars of barter in the ijab qabul there is an element of unwillingness from one of the parties, namely the buyer or the owner of the grain who feels that the selling value of the grain is more expensive than the price of the exchanged baje, but they still carry it out because the baje seller does not leave the location if the transaction has not been carried out. And one of the barter conditions is not fulfilled, namely the conditions between the two parties who barter both need it, in this case when the owner of the grain is visited once they want to do a barter transaction because they need a baje for the harvest car employee, but if twice or more the seller of the clothes exchanges the sale of his clothes for grain, then the owner of the grain no longer needs the clothes.

In the early days, before the creation of money, economic activities or business transactions were carried out through barter or commonly called barter trade. In the exchange process, goods and services were exchanged directly with other goods and services that were mutually needed by the parties involved. At the macro level itself, the parties involved in the production of goods and services can easily and smoothly exchange goods and services by using money as an intermediary. Meanwhile, the domestic sector that receives income in the form of money uses the money to buy goods and services produced by the commercial and manufacturing sectors. It is the changes in these cash flows that cause changes in prices and/or production quantities, for example. It also affects saving behavior, investment and the business cycle. The method in this study is to use a type of qualitative descriptive research. The purpose of this study is to understand and explore the concept of money in Islamic macroeconomics that does not contradict Islamic law.

Judging from its history, the currency has undergone many changes in meaning. Starting from its existence during the barter period to the modern era of money consisting of fiat money and demand deposits. At this time a new term has appeared virtual money. History records that money has developed its meaning, function and value of money. This change automatically has an impact on changes in the law that applies to it. This article uses a qualitative method with a literature study approach. The data presented in this article are sourced from statutory documents, journals, records, and books related to this research. The legal buying and selling of foreign exchange (forex) are permissible, with the following conditions; There is Ijab accompanied by Qabul (there is an agreement to give or receive). As stated in the MUI fatwa that foreign exchange transactions (al-Sharf) are only permitted if there is a need, for example as a precaution and not for speculation (chance) with conditions that have no legal basis.

A religious society is a characteristic of the Indonesian nation. This is marked by the majority of the population being Muslim and the extraordinary number of places of worship, both mosques and prayer rooms. Likewise, educational facilities, Islamic educational institutions based on Islamic boarding schools, integrated Islamic schools, and Islamic campuses are mushrooming throughout the country. Islamic mass organizations also contributed to the da'wah of Islam in this country. In terms of the economy, Islamic da'wah provides many guidelines and examples, such as how to build markets, how to transact goods properly, how to use the medium of exchange, and even trade contracts have been fully regulated in sharia rules so that people are not trapped by rib wi jahiliyyah behavior, in meeting their needs. His well-known book, Our Great Ulama, discusses how human nature tries to make ends meet. Human hands are scattered (searching for everything), and everyone is equal. However, something already owned by someone may not be taken by another person, except through barter for goods of the same value. The concept of da'wah in the economic empowerment of the Ummah as a theory, ideas, and ideas are very appropriate and valuable because the method of da'wah with the media of empowering the Ummah is needed a problem indeed for the Ummah in general. The implementation of Ummah Economic Empowerment from an Islamic Da'wah Perspective, with an empirical, cultural, sociological approach, with a historical approach to empowering the Ummah's economy, is indeed the initial improvement made by the Prophet Muhammad Salallahu 'Alaihi Wasallam when he migrated to Medina, organized the economy from a usury-free system, built markets lawful, and teaches transactions according to religious law. The cultural approach based on research findings on people's behavior is indeed colored and attached to local wisdom, the habits of the community in general in certain areas, so that the psychological atmosphere of the community is also greatly influenced by these rights.

A religious society is a characteristic of the Indonesian nation. This is marked by the majority of the population being Muslim and the extraordinary number of places of worship, both mosques and prayer rooms. Likewise, educational facilities, Islamic educational institutions based on Islamic boarding schools, integrated Islamic schools, and Islamic campuses are mushrooming throughout the country. Islamic mass organizations also contributed to the da'wah of Islam in this country. In terms of the economy, Islamic da'wah provides many guidelines and examples, such as how to build markets, how to transact goods properly, how to use the medium of exchange, and even trade contracts have been fully regulated in sharia rules so that people are not trapped by rib wi jahiliyyah behavior, in meeting their needs. His well-known book, Our Great Ulama, discusses how human nature tries to make ends meet. Human hands are scattered (searching for everything), and everyone is equal. However, something already owned by someone may not be taken by another person, except through barter for goods of the same value. The concept of da'wah in the economic empowerment of the Ummah as a theory, ideas, and ideas are very appropriate and valuable because the method of da'wah with the media of empowering the Ummah is needed a problem indeed for the Ummah in general. The implementation of Ummah Economic Empowerment from an Islamic Da'wah Perspective, with an empirical, cultural, sociological approach, with a historical approach to empowering the Ummah's economy, is indeed the initial improvement made by the Prophet Muhammad Salallahu 'Alaihi Wasallam when he migrated to Medina, organized the economy from a usury-free system, built markets lawful, and teaches transactions according to religious law. The cultural approach based on research findings on people's behavior is indeed colored and attached to local wisdom, the habits of the community in general in certain areas, so that the psychological atmosphere of the community is also greatly influenced by these rights.

Abstract. The law of leasing is closely related to Islamic laws, including muamalah leases. In the practice of game rental at Baraker ID, Manonjaya Tasikmalaya Village, the rental agreement made by the parties, one of the parties feels aggrieved by the agreement. The service commits fraud and does not carry out its obligations in accordance with the agreement, the service provider runs away before completing his duties within the agreed period of time and takes the property in the form of a mobile legends game account. The purpose of this study is first to analyze the practice of renting ranked game mobile legends services and the second to analyze the review of Islamic law regarding the practice of renting ranked mobile legends game services. The research approach uses case studies, the types of research data are field research, research data sources are primary and secondary data sources, and data collection techniques use observation, interviews, and documentation. Based on the analysis of Islamic law on the rental of ranked services for this mobile legend game, the contract is considered to be Faskh or considered void because the pillars and conditions of ijarah are not fulfilled. consent and qabul and benefits. The service provider does not carry out the agreement agreed at the beginning of the contract. So that the lessee cannot take advantage of the ijarahcontract. Abstrak. Hukum sewa menyewa erat dengan hukum-hukum Islam antara lain sewa secara muamalah. Di dalam praktik Sewa game di Baraker ID Desa Manonjaya Tasikmalaya, Perjanjian sewa menyewa yang dilakukan oleh para pihak, salah satu pihak merasa dirugikan adanya perjanjian tersebut.Dalam pembuatan perjanjian tersebut tidak menggunakan surat tertulis melainkan hanya dengan cara lisan saja, Dalam mengambil keuntungan, penyedia Jasa melakukan kecurangan dan tidak menjalankan kewajibannya sesuai dengan perjanjian, pihak penyedia jasa tersebut melarikan diri sebelum menyelesaikan tugasnya dalam jangka waktu yang disepakati dan mengambil properti berupa akun game mobile legends. Tujuan penelitian ini yang pertama untuk Untuk menganalisis praktik sewa menyewa jasa ranked game mobile legends yang kedua Untuk menganalisis tinjauan hukum islam mengenai praktik sewa menyewa jasa ranked game mobile legends. Pendekatan penelitian menggunakan studi kasus, jenis data penelitian yaitu penelitian lapangan, sumber data penelitian yaitu sumber data primer dan sekunder, dan teknik pengumpulan data menggunakan observasi, wawancara, dan dokumentasi. Berdasarkan analisis hukum Islam terhadap sewa jasa ranked game mobile legend ini akadnya menjadi fasakh atau dianggap batal karena tidak terpenuhinya rukun dan syarat ijarah. ijab dan qabul serta manfaat. Pihaki penyedia jasa tidak melaksanakan kesepakatan yang telah disepakati diawal kontrak. Sehingga pihak penyewa tidak bisa mengambil manfaat dari akad ijarah.

Abstract. The development of payment modes from time to time continues to experience innovation and progress, which some people assume that every payment mode innovation is currently getting easier. From the beginning, the payment mode was a barter system, until the value of paper currency or coins appeared. Currently, financial technology is emerging, namely payment innovations using card or chip-based electronic money (E-money) and server-based E Wallet payments, including GoPay and OVO. The benefits of using an E-wallet are to make payment transactions without using cash and don't have to mess around with change. This study aims to determine the application of fiqh muamalah and DSN-MUI fatwa Number 116/DSN-MUI/IX/2017 regarding the practice of e-wallet on gopay and ovo. This research method uses normative descriptive analysis with a qualitative approach with a case study approach of field research data types (direct field research). The data obtained based on the results of observations and interviews are equipped with library data in the form of books and journals that support this research.From the results of this study, it can be seen that the DSN-MUI in formulating the e-wallet fatwa is to explore agreed sources of Islamic law, namely the Qur'an and Hadith. -wallet. Based on the MUI fatwa NO: 116/DSN-MUI/IX/20I7, the position of GoPay and OVO as electronic money is allowed as long as there are no elements of usury, gharar, masyir, risywah and israf. The proof of the legality of electronic money can also be based on fiqh rules. Abstrak. Perkembangan mode pembayaran dari zaman ke zaman terus mengalami inovasi dan semakin kemajuan, yang sebagian orang menganggap bahwa setiap inovasi mode pembayaran pada saat ini semakin mudah. Dari awalnya mode pembayaran bersistem barter, hingga muncul nilai mata uang kertas ataupun uang koin. Saat ini muncul financial technology, yaitu inovasi pembayaran menggunakan uang elektronik (E-money) yang berbasis kartu atau chip dan E Wallet pembayaran yang berbasis server antara lain GoPay dan OVO. penelitian ini bertujuan untuk mengetahui penerapan fikih muamalah dan fatwa DSN-MUI Nomor 116/DSN-MUI/IX/2017 tentang praktek e-wallet pada gopay dan ovo. Metode penelitian ini menggunakan analisis deskriftif normative dengan pendekatan kualitatif dengan pendekatan studi kasus jenis data field research (penelitian langsung kelapangan). Data yang diperoleh berdasarkan hasil observasi dan wawancara dilengkapi dengan data pustaka berupa buku dan jurnal yang mendukung dari penelitian ini.Dari hasil penelitian ini dapat diketahui bahwa pada praktek GoPay dan OVO memiliki banyak fitur tetapi masuk dalam kategori qardh seperti diskon, cashback, dan point, kecuali jika dapat digunakan hanya sebagai dompet elektronik saja maka masuk dalam wadiah. Begiru pula dengan tinjauan fikuh muamalah bahwa GoPay dan OVO dapat digunakan apabila tidak memenuhi unsur Qardh . DSN-MUI dalam merumuskan fatwa e-wallet adalah dengan menggali sumber-sumber hukum Islam yang disepakati yaitu al-Qur’an dan Hadits selain itu DSN-MUI juga mengunakan kaidah-kaidah fikih dan hukum kaitannya dengan e-wallet.

The history of Islam is inextricably connected to a celebrated history of trade and commerce which distinguishes it amongst monotheistic faiths. The modern incarnation of Islamic trade finance, however, bears only rudimentary similarity to the trade practices of old. Modern Islamic trade finance is devised to replicate conventional trade practices so that the barter-like immediacy of the Islamic contract of sale has been replaced with promissory attributes (wa’d). Yet Islamic law (sharia) has shown itself to be fully capable of adapting to modern trade practices so long as its major principles remain intact. The introduction of blockchain and smart contracts for Islamic trade finance does not change this basic calculus and yet these technologies promise to revolutionise Islamic trade practices in a way that compels the industry to operate in closer keeping with its commercial principles. Paradoxically, these technologies require substantive changes in the way in which Islamic trade finance is practiced, helping the industry to overcome its attachment to legal artifice (hiyal). Using comparative law methodology, this chapter briefly examines a short history of trade and commerce in the Islamic tradition, followed by the development of modern Islamic finance. It addresses the principles of Islamic commercial law as the basis for understanding the murabaha contract for trade finance, followed by an analysis of the legal and sharia-related issues that English courts have dealt with in the practice of Islamic trade finance. Finally, the chapter considers the transformative capacity of blockchain and smart contracts for Islamic trade finance, highlighting prominent legal and sharia-related issues that compel the industry to transform its trade practices markedly.