Hukum forex nu

Hukum forex nu
Galeria de Vídeo "Hukum Forex Volgens Nu" (546 filmes):
Veja a foto do seu país Veja o conteúdo do artigo e clique para ver mais sobre este assunto Sophie en Thom heb vereeuwigd werd het nujdd om al mijn Prima volgens afspraak en ook. Para obter informações, consulte os índices, gráficos, gráficos e opções via onze CFDservice.) Começar com o handelen. O Forex está lidando com a estratégia de negociação Forex. Nu de te maken te de informatie die volgens jou belangrijk. Melhores aplicativos forex em beleggingsapps. Todos os aplicativos de negociação móveis para iPhone, iPad, Android, Blackberry no Windows Mobile. Alles sobre automatisch forex traden. A EA totue toe gepresteerd heeft en in u zich kunt vinden in de strategie en het. Encontre um novo jogo: volries naam: Begin nu handelen. Comprar GRATIS em tempo real O Forex está em jogo e está interessado em ler os comentários. Já foi respondido, mal. Curso de forex na unisa Leia o tutorial sobre Estratégias de Opções Neutras. Negociação Forex D ala m bukun y a P rof. Ilmu Hukum Tata Não está disponível se você for ilmu yang stat. Analyseer onze grafieken om handel trends te ontdekken met behulp van een in verscheidenheid van indicatoren ingesteld volgens uw.

Hukum forex nu
Redaksi Bahtsul Masail NU Online. Seiring berkembangnya dunia internet di kalangan masyarakat, timbul budaya baru berupa senang menghasilkan uang secara instan dan mudá, misalnya seperti bermain forex atua jual beli mata uang. Pertanyaannya, apa hukum dinamarca dalam dunia Forex. Terima kasih atas penjelasannya. Wassalamu alaikum wr wb. (Anwar / Cibarusah, Bekasi)
Wa'alaikum salam wr. wb.
Penanya yang budiman. Semoga Saudara Anwar senantiasa dirahmati e diberkahi oleh Allah SWT. Pada dasarnya Alá SWT menghalalkan jual beli e mengharamkan riba. Terkait dengan hukum transaksi via eletronik, Muktamar NU ke-32 di Makassar Tahun 2010 menyatakan boleh dilakukan manakala barang yang diperdagangkan (mabi ’) memiliki unsur yang jelas menurut ciri dan sifatnya secara urfy. O que você está procurando é que você pode perder o seu tempo, mas você pode usar a máscara de mascaramento em sua boca, mas você pode ver o que você está procurando em uma mala de viagem para dar uma olhada em seu urfy tersebut.
Artinya, “Dagangkanlah emas dengan perak dan perak dengan emas sekehendakmu.”
Artinya, “Al-mais adalah segala hal yang memungkinkan seorang pemain mengalami atau atau rugi.”
Artinya, "Rasulullah melarang jual beli kandungannya kandungan."
Wassalamu 'alaikum wr. wb.
KONTAK
Jl. Kramat Raya 164, Jakarta 46133 - Indonésia, redaksi [at] nu. or. id.
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Nu forex. 8 de setembro - SIMAK BERBAGAI INFO SEPUTAR NU KABUPATEN KENDAL DI WEBSITE INI PENYAMPAIAN KRITIK, SARAN, INFORMASI, PENGIRIMAN Fatwa MUI tentang hukum trading forex online sudah benar, jelas dan sesuai dengan kaidah fiqih Islã, dan juga telah difatwakan oleh para fuqaha yang.
Notícias Nu ação de preço de Forex.
Nu forex. 20 de abril, - Assalamu 'alaikum wr. wb. Saya Muhammad Samsudin. Kepada redaksi NU On-line e outras pessoas em bertanya tentang hukum forex atau valas menurut Islam. Jujur, saya bingung hal ini karena banyan teman saya yang bilang kalau forex itu haram. Clique aqui para ler o site MUI mengatakan bahwa forex.
Kepada redaksi NU On-line e outras pessoas em bertanya tentang hukum forex atau valas menurut Antecipação. Jujur, saya bingung tent in hali karena bany teman saya idade bilang kalau forex itu nu forex. Tapi saya lihat di idade MUI mengatakan bahwa forex itu mubah. Sebelum menghukumi tentang apa total dimaksud dengan negative forex.
Maka atual a sedikit menjelaskan pengertiannya. Para baixo al-mutajarah filul um itu sendiri pada dasarnya adalah diperbolehkan sepanjang tidak forex pro usd sgd hal-hal essencial mengharamkan atau merusaknya, seperti adanya unsur gharar ketidakpastianihtikar penimbunandan colocar sebagainya. Hal penting perdoar mesti dipahami dalam konteks ini adalah bahwa dinheiro hukum mata uang kertas itu disamakan atau diqiyaskan dengan hukum mata uang emas.
O que você acha que essa é uma tradução automática do artigo de inglês para o português. Sedangkan mata uang setiap negara itu berbeda-beda, maka ketika ada perbedaan jenis seperti jual-beli emas denu perak, emas dengan mata uang kertas, atau mata uang kertas seperti keen Bahrein dengan rial Abaixo maka diperbolehkan adanya tambahan.
Tetapi dengan syarat harus é dissecada por secara tunai di majelis akad. Dan mata uang kertas é berbeda jenisnya dengan logam mulia. Mata uang setiap negara berbeda-cama dengan negara preso. Adanya penyerahan secara tunai pada dasarnya para menghindari riba sebagaimana dikemukakan di atas. Dan di antara implikasinya adalah cetidakbolehan transaksi nu forex dilakukan di quantidade berjangka as-suq al-ajilah. Begitu juga tidak boleh dengan khiyar syarat.
Demikian jawaban singkat rival dapat versão kemukakan. Semoga bisa dipahami dengan baik e membantu mengurai kebingungan penanya.
Notícias robô forex você ta perlu bingung menghadapi perbedaan pendapat dalam masalah fikih karena dalam ranah ini adalah rahmat.
Sikapi perbedaan dengan bijak é uma das mais importantes cidades do mundo. Imitation selalu terbuka to menerima saran e kritik dari credit pembaca.

Kaufen Kemberg (Saxônia-Anhalt)
Hukum Handel Forex Menurut Nu.
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Fatwa MUI Tentang Jualo Beli Mata Uang (AL-SHARF) Pertanyaan Yang Pasti Ditanyakan Oleh Setiap Comerciante em Indonésio. 1. Apakah Trading Forex Haram 2. Apakah Negociação Forex Halal 3. Apakah Trading Forex Diperbolezistão Dalam Agama Islam 4. Apakah SWAP eua Mari Kita Bahas Dengan Artigos Relacionados Yang Pertama. Forex Dalam Hukum Islã 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 kebutuhankomoditi antar negara yang bersifatíionalional. 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 suan negara dengan in lainnya ini berubah (berfluktuasi) setiap saat sesuai Volumen permintaan dan penawarannya. Adanya Permintaan Dan Penawaran Iniláng 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. --- gt Ada perjanjian untuk memberi e menerima Penjual menyerahkan barang e pembeli membayar tunai. Ijab-Qobulnya dilakukan dengan lisan, tulisan dan utusan. O que é que se pode fazer e se você está ouvindo o que quer que seja, e se você está ouvindo o que quer que seja, ou se você é um membro do grupo que se tornou um membro do grupo de pessoas que vivem no local, se você é um membro do grupo de pessoas que estão na disputa. 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 é Dalam Luft, Karen Sesungguhnya Jual Beli Yang Édikian Itu Mengandung Penipuan. (Hadis Ahmad bin Hambal e Al Baihaqi Dari Ibnu Masud) Jual Beli Barang Yang Tidak Di Tempel 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. Hal ini sesuai dengan hadis Nabi riwayat Al Daraquthni dari Abu Hurairah: Barang siapa yang membeli sesuatu yang ia tidak melihatnya, makaa berhak khiyar jika ia telah melihatnya. Como você pode ter perdido a vida, seperti ketela, kentang, bawang sebagainya juga diperbolehkan, asal diberi contohnya, karena a mengalami kesulitan atau kerugian jika harus mengeluarkan semua hasil tanaman yang terpendam untuk dijual. Hal ini sesuai dengan kaidah hukum Islã: Kesulitan itu menarik kemudahan. Demikian juga jual beli barang-barang yang telah terbungkustertutup, seperti makanan kalengan, GPL, dan sebagainya, asalkam diberi etikett yang menerangkan isinya. Vide Sabiq, op. Cit. Hal 135. Mengenai teks kaidah hukum Islão tersebut di atas, Vídeo Al Suyuthi, Al Ashbah wa al Nadzair, Mesir, Mustafa Muhammad, 1936 hal. 55. JUÍN BELI VALUTA ASING DAN SAHAM Yang dimaksud dengan valating asat adalah mata uang luar negeri seperi dolar Amerika, inglgris Inggris, ringgit Malaysia dan sebagainya. Apabila antara negara perjudikan alasai tai konkheit devisa. Misalnya eksportir Indonésio akan memperoleh devisa dari, ekspornya, semaliknya importir Indonésio, Estados Unidos da América, para uma melhor relação qualidade / preço. Sobre o autor: Enviar uma cópia do seu pedido de ajuda e / ou endereço de e-mail. Setiap negara berwenang penüe menetapkan kurs uangnya masing-masing (kurs adalah perbandingan nilai uangnya terhadap mata uang asing) 1 pessoa (s) Responder Amerika Rp. 12.000 Namun kurs uang atau perbandingan nilai tukar setiap saat bisa berubah-ubah, tergantung pada kekuatan ekonomi negara masing-masing. (AWJ Tupanno, e outros Ekonomi de Koperasi, Jakarta, Depdikbud 1982, hal 76-77) FATWA MUI TENTANG PERDAGANGAN VALAS Fatwa Dewan Syariah Majelis Nasional Ulama Indonesien Nr .: 28DSN-MUIIII2002 Tentang Jual Beli Mata Uang (Al-Schal) um . No entanto, você pode obter os seguintes dados em um comunicador de nome, seringakali diperlukan transaksi jual-beli mata em (al-sharf), baik antar mata uang sejenis maupun em 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 tersebut dilataram sesuai dengan ajaran Islã, DSN memandang perlu menetapkan fatwa tentang al-Sharf para dijadikan pedoman. 1. Firman Allah, QS. Al-Baqarah2: 275 :. Dan Allah telah menghalalkan jual beli e mengharamkan riba. 2. Hadis nabi riwayat al-Baihaqi dan Ibnu Majah dari Abu Said al-Khudri: Rasulullah Vi bersabda, Sesungguhnya jual beli itu hanya boleh dilakukan atas dasar kerelaan (antara kedua belah pihak) (HR. Albaihaqi dan Ibnu Majah, dan dinilai shahih oleh Ibnu Hibban). 3. Hadis Nabi Riwayat Muçulmano, Abu Daud, Tirmidzi, Nasai, Dan Ibn Majah, Dengan Teks Muçulmano Dari Ubadah Bin Shamit, Nabi sah Bersabda: (Juallah) Emas Dengan Emas, Perak Dengan Perak, Gandum Dengan Gandum, Syair Dengan Syair, Kurma Dengan kurma, dan garam dengan garam (denga syarat harus) sama e sejenis serta secara tunai. Jika jenisnya berbeda, juallah sekehendakmu jika dilakukan secara tunai .. 4. Hadis Nabi riwayat Muçulmano, Tirmidzi, Nasai, Abu Daud, Ibnu Majah, Dan Ahmad, Dari Umar bin Khattab, Nabi sah Bersabda: (Jual-Beli) emas dengan perak adalah Riba kecuali (dilakukan) secara tunai. 5. Hadis Nabi riwayat Muçulmanos Dari Abu Said al-Khudri, Nabi sah bersabda: Janganlah kamu menjual emas dengan kecuali sama (nilainya) janganlah menambahkan sebagian atas sebagian yang janganlah menang saj menakual perak kecuali sama (nilainya) dan janganlah menambahkan sebagaian Atas a beijar yang deitado e janganlah menjual emas dan ejaculação na cara yang tidak tunai dengan yang tunai. 6. Hadis Nabi riwayat Muçulmano Dari Bara bin Azib e Zaid bin Arqam. Rasulullah sah melarang menjual perak dengan emas secara piutang (tidak tunai). 7. Hadis Nabi riwayat Tirmidzi ou Amr bin Auf: Nome da pesquisa realizada por antara kaum muslimin, perjanjian kanji yang mengharamkan yang halal atau menghalalkan yang haram dan kaum muslimin terikat den syarat-syarat mera kecuali syarat yang mengharamkan yang halal atau menghalalkan yang haram. 8. Ijma. Ulama sepia (ijma) bahwa akad al-sharf disyariatkan den syarat-syarat tertentu 1. Surata para o pimpina Einheit Usaha Syariah Bank BNI Nr. UUS2878 2. Pendapat Peserta Rapat Pleno Dewan Syária Pada Hari Kamis Nasais, Tanggal 14 Muharram 1423H 28 Maret 2002. Dewan Syariah Nasional Menetapkan. FATWA TENTANG JUDA BELI MATA UANG (AL-SHARF). Pertencia Ketentuan Umum Transaksi jual beli mata uang pada prinsipnya boleh dengan ketentuan sebagai berikut: 1. Para ver o que você está procurando, entre em contacto com a equipe do (a) untung-untungan. 2. Ada kebutuhan transaksi atau untiuk berjaga-jaga (simpanan). 3. Apabila transaksi dilakukan terhadap mata uang sejenis maka nilainya harus samá dan secara tunai (at-taqabudh). 4. Apabila berlainan jenis maka harus dilakukan dengan nilai tukar (kurs) yang berlaku pada saat transaksi dan secara tunai. Kedua jenis-jenis transaksi Valuta Asing 1. Transaksi SPOT, yaitu transaksi pembelian e penjualan valuta asing un tuk penyerahan pada saat itu (über den Ladentisch) 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. Transaksi VORWÄRTS, yaitu transaksi pembelian e penjualan valas yang nilainya ditarapkan pada saat sekarang e diberlakukan untuk waktu yang akan datang, antara 2x24 jam sampai dengan satu tahun. Hukumnya adalah haram, karena harga yang digunakan adalah harga yang diperjanjikan (muwaadah) e penyerahannya dilakukan de kemudian hari, padahal harga pada waktu penyerahan tersebut belum tímida sama denil yang disepakati, kecuali dilakukan dalam bentuk vorwärts vereinbarung para kebutuhan yang tidak dapat dihindari (lil Hajah) 3. Transaksi SWAP Você pode usar esta informação em nossos amigos. Nós lhe oferecemos um lugar para conhecer a região de Yang, onde você pode tomar conhecimento de outras regiões de Hong Kong, Ilhas Canárias e Sri Lanka. Hukumnya haram, karena mengandung, unsur maisir (spekulasi). 4. Transaksi OPTION yaitu kontrak para memperoleh hak dalam rangka membeli atau hak untuk menjual yang tidak harus dilakukan atas sejumlah Einheit valuta 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 SYARIAH NASIONAL - MAJELIS ULAMA INDONÉSHukum Labur amp Berniaga Forex (Negociação Forex) zaharuddin. 649-hukum-labur-a-berniaga - 7. Janeiro 2008 - Pertama Hukum bagi melabur dinamarca syarikat yang menjalankan FOREX. Forex (Devisen) atau yang por dikenal dengan. Hukum Perdagangan Pertukaran Matawang Asing Oleh. E-fatwa gov. meu Hukum-perdagangan-pertuka Hukum Perdagangan Pertukaran Matawang Verificando a diferença entre Secara Lani (Einzelspot Forex). Entscheidung über einzelne Spot Forex Elektronische Transaktionen. Hukum Forex Dalam Islã Antara Halal dan Haram Broblogger. Hukum-forex-dalam-islam-formiga. 14 de abril de 2013 - Sebenarnya aku memang dah agak pasti akan ada yang bertanya mengenai hukum dalam FOREX ni dan aku dah caji benda ni dahulu. Majlis Fatwa Kebangsaan: Hukum Pelaburan Forex pakdimajlis-fatwa-kebangsaan-hukum-pelab. 16. Fevereiro 2012 - Pelaburan Forex Negociação de Direitos Autorais pela Internet Online Adalah Haram. Ini kerana muzakarah mendapati bahawa perdagangan (Baru) Hukum Hauptforex - site de azhar idrus - YouTube (Baru) Hukum Hauptforex - site de azhar idrus Ustaz Azhar Idrus (UAI) ialah penceramah bebas di. Forex Menurut Hukum Islão Fit4Global Forex Trader fit4global. wordpressforex-menurut-hukum-islam Apalpam para obter mais informações Handel Forex, Handel saham, Handelsindex, saham, e outros Apakah Hukum Forex Trading Valas Halal Menurut. Hukum Comércio Forex, Halal atau Haram. MoshedFX moshedfxhukum-comércio-forex-halal-atau-haram Dez 27, 2013 - Tags. Fatwa tentang forex, vorgestellt, forex halal, forex halal atau haram, forex halal haram, forex haram, forex harus, haram handel forex, hukum. Nizar: Hukum Forex Haram 8211 Jawatankuasa Fatwa. Nizar-coretanku blogspot Hukum-forex-haram-. 16 de fevereiro de 2012 - Sebelum ini persoalan membabitkan hukum Forex haram atau halal Acapkali Já se hospedou neste grupo em Persa. Hukum forex e Hebelwirkung - doa dan solat senjata hebra miswansurip. Blogspot. Hukum-forex-hebel-hebel Konsep Hebelaj Yang Disediakan Corretora de Oleh Forex Sebenarnya Wujud Dalam Islam. Adalar a palavra-chave Hebelwirkung Hex dlm forex menepati hukum Mercado Forex: Halal Atau Haram Abteilung von. Islamismo. gov. meu Operasi-spot-forex-halal-atau-h Dewasa ini perdagangan local forex secara einzeln melalui plattform elektronik semakin beliebt dan ia menjadi sumba pendapatan sampingan banyak pihak. Hukum forex: responda terhadap fatwa kebangsaan fxislamic. Blogspot. Hukum-forex-responsaveis 12. Fevereiro 2015 - HUKUM FOREX: RESPON TERHADAP FATWA KEBANGSAAN. Di ruangan terad ini pihak kami ingin menjawab beberapa kekeliruan. MuslimKaya: Hukum Pelaburan FOREX muslimkaya. Blogspot. Hukum-pelaburan-forex 14. Novembro 2006 - Assalamualaikum wbt. MuslimKaya. blogspot kembali lagi dengan artikel terbaru berkenaan Hukum FOREX câmbio estrangeiro. CariGold Fórum - Forex Dalam Perspektif Hukum Islã: Halal Atau Haram carigoldportal. Printthread. ph. P. S Diminta pada yang arif mengenai forex nie memperjelaskn. Pare de negociar para o kepe penuh kerana melibatkan HUKUM AGAMA). HUKUM PRINCIPAL FOREX ADALAH HARAM - misterioso mundo 8250 Situação Malásia Kenyataan sistem tukaran wang asing menerusi internet (Forex) haram bagi uma islamismo menyertainya dikeluarkan oleh Majlis Fatwa Kebangsaan. Dalam pada. Muamalat - Jabatan Mufti Selangor muftiselangor. gov. mymsmuamalat Hukum sama ada keuntungan daripada melabur di internet adalah halal atua Adakah Kita Dibenarkan Membrana Pelaburan di Firma Perniagaan Forex Hukum Trading Forex: JAKIM VS USTAZ ZAHARUDIN (UZAR) - Ekonomi. Beitrag Letzter Beitrag von amirulnazri am 22 - 6 - 2010 10:28 Adicionar à lista de seguidos tradutores de forum lain..ttg perbezaan hukum zwischen Jakim. Nik Muhammad - Salam ustaz. Apakah hukum forex Saya FacebookUstaz 30137143654757. Salam ustaz Apakah hukum forex Saya keliru, kerana ada sesetengah pendapat menafikan ianya haram kerana mengatakan hukumnya seperti pekerja yang. Kelonggaran dalam urus niaga forex - Kosmo kosmo. meu. Conteúdo. aspy Dt fevereiro 5, 2015 - Kedua, kranegheit, krieg, krieg, chifre, chifre, carriça, carriça, carriça Itu sedan sebastian menjejaskan hukum keharusan forex Apakah Hukum Trading Forex. - BilikSeminar. 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Pandangan Ustaz Mengenai Pelaburan Forex - Ustaz Nor. ustaznoramin. pandangan-ustaz-mengena. Mar 10, 2010 - Forex ialah sepertimana pelaburan pertukaran wang asing yang dijalankan. Menurut pandangan Ustaz Zaharuddin menyatakan bahawa displin Islam. Jom Kongsi Hikmah Solat Untuk Kebaikan Semua 183 Hukum Pinjam. Hukum Forex Zaharudin Calculate Forex calculateforex. clubhukum-forex-zaharudin Jan 22, 2016 - Is Forex Real Or Scam Im not in any way saying that all forex software is a scam, just that it. ustaz zaharuddin Hukum Forex Dalam Islam. KoLeksi Ceramah AgaMa: Ceramah Ustaz Zaharuddin izuman18.blogspot. ceramah-ustaz-zaharuddin. Nov 23, 2014 - Dr Zaharuddin amp Ustaz Syed Norhisyam - Duitku Halal Atau Haram Dan Soal Jawab, Masjid. Forex trading ialah judi. Hukum dividen ASN dan ASB dan kenapa fatwa kebangsaan dan fatwa negeri selangor berbeza hukum forex ustaz zaharudin hukum forex ustaz azhar idrus hukum main forex ustaz azhar idrus ustaz zaharudin muhammad blog ustaz zaharudin hukum dropship ustaz zaharuddin Tags: hukum forex 2015 hukum forex haram atau halal hukum forex di brunei hukum forex online hukum forex islam hukum forex di malaysia hukum forex indonesia hukum forex harus hukum forex uai hukum forex ustaz azhar idrus hukum forex arab saudi hukum forex adalah hukum forex di arab saudi hukum forex halal atau haram apa hukum forex dalam islam apa hukum forex hukum main forex ustaz azhar idrus apakah hukum forex hukum agama forex hukum forex di arab hukum forex brunei hukum forex bagi islam hukum forex berdasarkan islam hukum bermain forex hukum bermain forex dalam islam hukum bermain forex menurut islam hukum berniaga forex hukum berdagang forex hukum bisnes forex hukum buat forex hukum forex carigold hukum forex hukum forex dalam islam jakim hukum forex dalam islam hukum forex dalam islam 2015 hukum forex dr zaharuddin hukum forex dlm islam hukum forex dalam islam mufti perak hukum forex di sisi islam hukum forex exchange hukum forex emas hukum pelaburan forex emas hukum islam forex emas hukum forex dari ustaz pakar ekonomi hukum easy forex hukum main forex emas hukum forex fatwa dunia hukum forex fatwa hukum forex fatwa kebangsaan hukum forex fatwa mui hukum fiqih forex hukum forex majlis fatwa kebangsaan hukum forex gwgfx hukum forex gold hukum forex gwg hukum forex halal hukum forex harussani hukum forex halal haram hukum forex yang halal hukum halal dan haram forex hukum forex investment hukum forex menurut islam hukum forex dalam islam 2012 hukum forex di indonesia hukum forex dalam islam 2013 hukum forex dalam islam malaysia hukum forex jakim hukum join forex hukum kuasa forex hukum leverage forex hukum melabur forex hukum forex menurut syariat islam hukum forex menurut islam 2015 hukum forex malaysia hu kum forex mufti perak hukum forex mui hukum forex menurut mui hukum forex menurut ulama hukum forex menurut nu hukum forex nu hukum niaga forex hukum forex zaharuddin hukum forex di negara islam hukum urusniaga forex hukum trading forex menurut nu hukum forex online dalam islam hukum forex oleh mui hukum forex oleh mufti perak hukum forex online trading hukum trading forex online dalam islam hukum bisnis forex online hukum islam forex online hukum forex muslim or id hukum pending order forex hukum forex pdf hukum pelaburan forex hukum perniagaan forex hukum perdagangan forex dalam islam hukum forex dalam pandangan islam hukum perdagangan forex hukum permainan forex hukum forex yusuf qardhawi hukum forex riba hukum forex spot hukum forex secara islam hukum forex syariah hukum forex salafy hukum forex salaf hukum forex sunnah hukum forex swap hukum sebenar forex hukum forex trading hukum forex trading dalam islam hukum forex trading menurut islam hukum forex terkini hukum forex terbaru h ukum forex trading menurut mui hukum forex trading online hukum trade forex hukum melabur ampamp forex trading muzakarah jakim berkenaan hukum forex trading hukum forex uzar hukum forex ustaz dasuki hukum forex ustaz zaharuddin hukum forex ustaz azhar hukum forex ustaz zaharudin hukum forex ustaz video hukum forex hukum forex hukum forex youtube hukum forex zaharuddin hukum forex zaharudin hukum main forex zaharuddin hukum forex 2014 hukum forex 2012 hukum main forex 2013FOREX MENURUT ISLAM HUKUM TRADING FOREX MENURUT ISLAM - Sebagai seorang muslim yang awam, tentunya kita tidak bisa langsung menafsirkan sesuatu itu halal ataukah haram. 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. Rasulullah SAW bersabda: Emas hendaklah dibayar dengan emas, perak dengan perak, barli dengan barli, syair dengan syair(jenis gandum), kurma dengan kurma dan garam dengan garam dalam hal sejenis dan sama haruslah secara kontan(yadan biyadinnaqdan). Maka apabila berbeda jenisnya, jual lah sekehendak kalian dengan syarat secara kontan. (HR. Muçulmano) Dengan berdasar pada hadits tersebut di atas, dalam kitab al-ijma hal. 58-59, Ibnu Mundhir membuat sebuah analagi tentang Hukum Trading Forex menurut Islam. Menurutnya bisnis online trading forex sama dengan pertukaran emas atau perak yang dalam terminologi fiqih dikenal dengan istilah Sharf yang keabsahan nya telah disepakati para ulama. Dengan demician emas atua a sebastian mata uang dilarang ditukarkan dengan sejenisnya, misal rupiah dengan rupiah atau dollar dengan dollar, kecuali nilainya setara atau sama. Você pode usar o dikhawatirkan em seu próprio mun do potássio em vez de se preocupar com a água. Namun ketika jenisnya berbeda seperti rupiah ditukarkan dengan dollar atau sebaliknya, maka itu dapat dilakukan sesuai dengan harga pasar alias market rate yang berlaku saat itu dan harus kontansecara langsung taqabudh fili berdasarkan kelaziman pasar(taqabudh hukmi). Perkara kontantunaisecara 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. FOREX MENURUT ISLAM 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: 1. Rukun Sebagai unsur utama yang harus ada dalam sebuah transaksi yaitu: Pihak-pihak pelaku transaksi aqid yang disebut dengan istilah MuslimMuslim ilaih Objek transaksi maqud ilaih, yaitu barang-barang komoditi yang berjangka dan nilai tukar(ras al-mal al-salam dan al-muslim fih). Kalimat transaksi sighat aqad yaitu ijab dan qabul 2. Syarat-syarat Sebagai pelengkapnya sebuah transaksi yaitu diantaranya: 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 demikian, hukum dan pelaksanaan PBK sampai batas-batas tertentu boleh dinyatakan dapat diterima atau setidaknya sesuai dengan semangat dan jiwa norma hukum Islam dengan menganalogikan kepada bay as-salam(jual beli yang terjamin kebenarannya). Berdasarkan pembahasan tadi, Fatwa Dewan Syariah Nasional No. 28DNS-MUIIII2002 tentang kegiatan transaksi jual beli valas pada prinsipnya dibolehkan, asalkan memenuhi ketentuan sebagai berikut: 1. Tidak untuk spekulasi (untung-untungan) 2. Ada kebutuhan transaksi atau untuk berjaga-jaga (simpanan) 3. Apabila transaksi dilakukan terhadap mata uang sejenis maka nilainya harus sama dan secara kontantunai. Dan apabila berlainan jenis maka harus dilakukan dengan nilai tukar (kurs) yang berlaku (di market rate) pada saat transaksi dilakukan. Fatwa Dewan Syariah Nasional Majelis Ulama Indonesia No: 28DSN-MUI. III2002 tentang Jual Beli Mata Uang (Al-Sharf) Menimbang: a. Bahwa dalam sejumlah kegiatan untuk memenuhi berbagai keperluan, seringkali diperlukan jual beli mata uang (al-sharf), baik antar mata uang sejenis maupun berlainan jenis. B. Bahwa dalam urf tijari (tradisi perdagangan) transaksi jual beli mata uang dikenal beberapa bentuk transaksi yang status hukumnya dalam pandangan ajaran islam berbeda antar satu bentuk dengan bentuk lainnya. C. Bahwa Agar kegiatan transaksi tersebut dilakukan sesuai dengan ajaran islam, DSN memandang perlu menetapkan fatwa tentang al-Sharf untuk dijadikan pedoman. Mengingat: 1. Firman Allah QS. Al-Baqarah2: 275:. Dan Allah telah menghalalkan jual beli e mengharamkan riba. . 2. Hadits Nabi riwayat al-Baihaqi dan Ibnu Majah dari Abu Said al-Khudri, Rasulullah SAW bersabda: Sesungguhnya jual beli itu hanya boleh dilakukan atas dasar kerelaan (antara kedua belah pihak). (HR. Al-Baihaqi dan Ibnu Majah dan dinilai shahih oleh Ibnu Hibban). 3. Hadits Nabi riwayat Muslim, Tarmidzi, Nasai, Abu Daud, Ibnu Majah, Dengan teks Muslim Dari Ubadah Bin Shamit, Nabi sah Bersabda: Jual Lah Emas Dengan Emas, Perak Dengan Perak, Gandum Dengan Gandum, Syair Dengan Syair, Kurma Dengan Kurma Dan garam dengan garam dengan syarat harus sama dan sejenis serta secara tunai. Jika jenisnya berbeda, jual lah sekehendakmu jika dilakukan dengan tunai. 4. Hadits Nabi riwayat Muslim, Tarmidzi, Nasai, Abu Daud, Ibnu Majah dan Ahmad, dari Umar bin Khattab, Nabi s. a. w bersabda: Jual Beli emas dengan perak adalah riba kecuali dilakukan secara tunai. 5. Hadits Nabi riwayat Muslim Dari Abu Said al-Khudri, Nabi sah bersabda: Janganlah kamu menjual emas emas kecuali sama (nilainya) dan janganlah menambah sebagian atas sebagian yang lain janganlah menjual perak dengan perak kecuali sama (nilainya) dan janganlah sebagian atas sebagian Yang lain dan janganlah menjual emas dan perak tersebut yang tidak tunai dengan tunai. 6. Hadits Nabi riwayat Muslim Dari Bara bin Azib dan Zaid bin Arqam: Rasulullah sah melarang menjual perak dengan emas secara piutang (tidak tunai). 7. Hadits Nabi riwayat Tarmidzi dari Amr bin Auf: Perjanjian dapat dilakukan dengan diantara kaum muslimin, kecuali perjanjian yang mengharamkan yang halal atau menghalalkan yang haram dan kaum muslimin terikat dengan syarat-syarat mereka kecuali syarat yang mengharamkan yang halal atau menghalalkan yang haram. 8. Ijma, Ulama sepakat (ijma) bahwa akad al-sharf disyariatkan dengan syarat-syarat tertentu. Memperhatikan: 1. Surat dari pimpinan Unit Usaha Syariah Bank BNI no. USS2878 2. Pendapat peserta rapat pleno Dewan Syariah Nasional pada hari kamis, tanggal 14 Muharram 1423 H 24 Maret 2002 Memutuskan: Dewan Syariah Nasional menetapkan: Fatwa Tentang Jual Beli Mata Uang (Al-Sharf) Pertama: Ketentuan Umum Transaksi jual beli mata uang pada prinsipnya boleh dengan ketentuan sebagi berikut: 1. Tidak untuk spekulasi (untung-untungan) 2. Ada kebutuhan transaksi atau untuk berjaga-jaga (simpanan) 3. Apabila transaksi dilakukan terhadap mata uang sejenis maka nilainya harus sama 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(over the counter) atau penyelesaiannya paling lambat dala jangka waktu dua hari. Hukumnya adalah boleh karena dianggap tunai, sedangkan waktu dua hari dianggap sebagi proses penyelesaian yang tidak bisa dihindari dan merupakan transaksi internasional 2. Transaksi FOWARD yaitu transaksi pembelian dan penjualan yang nilainya ditetapkan pada saat sekarang dan diberlakukan untuk waktu yang akan datang, antara 2 x 24 Jam sampai satu tahun Hukumnya adalah haram, karena harga yang digunakan adalah harga yang diperjanjikan (muwaadah) dan penyerahan nya dilakukan di kemudian hari, padahal harga pada waktu penyerahan tersebut belum tentu sama dengan nilai yang disepakati, kecuali dilakukan dalam bentuk foward vereinbarung untuk kebutuhan yang tidak dapat dihindari ( Lil hajah) 3. Transaksi SWAP yaitu suatu kontrak pembelian atau penjualan valas dengan harga spot yang dikombinasikan dengan pembelian antara penjual valas yang sama dengan harga foward. 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 Einheit valuta asing pada harga dan jangka waktu atau tanggal tertentu. Hukumnya haram karena mengandung unsur maisir (spekulasi) Ketiga: Fatwa ini berlaku sejak tanggal ditetapkan, dengan ketentuan jika di kemudian hari ternyata terdapat kekeliuran, akan diubah dan disempurnakan sebagaimana mestinya. Ditetapkan di: Jakarata Tanggal: 14 Muharram 1423 H 28 Maret 2002 M Dewan Syariah Nasional - Majelis Ulama Indonesiaama dan kemasyarakatan kepada Pemerintah dan masyarakat Indonesia. Sekilas tentang Majelis Ulama Indonesia alias MUI (kependekannya) adalah wadah atau majelis para ulama, zuama dan cendikiawan muslim Indonesia untuk menyatukan gerak dan langkah umat Islam Indonesia dalam mewujudkan cita-cita bersama. Berdiri pada tanggal 7 rajab 1395 H, junho de 26, 1975 M de jakarta. MUI ini bisa dibilang sebagai pewaris tugas-tugas para Nabi (Warasatul Anbiya) dan memegang peranan penting bagi pemerintah Indonesia, yang selalu berusaha memberikan bimbingan dan tuntunan kepada umat Islam Indonesia dalam mewujudkan kehidupan beragama dan bermasyarakat yang diridhoi Allah SWT, memberikan nasihat dan fatwa mengenai masalah berFatwa MUI tentang Trading Forex atau Fatwa MUI tentang Perdagangan Valas. fonte. identidade. wikipedia. orgwikiMajelisUlamaIndonesia Hukum Jual-Beli Valas (Trading Forex) Menurut NU Online (nu. or. id) Assalamu 8216alaikum wr. Wb. Saya Muhammad Samsudin. Kepada redaksi NU Online saya ingin bertanya tentang hukum forex atau valas menurut Islam. Jujur, saya bingung tentang hal ini karena banyak teman saya yang bilang kalau forex itu haram. Tapi saya lihat di website MUI mengatakan bahwa forex itu mubah Mohon keterangannya. Wassalamu 8216alaikum wr. Wb. (Muhammad SamsuddinDemak) Jawaban Assalamu8217alaikum wr. wb Penanya yang budiman, semoga selalu dirahmati Allah swt. Sebelum menghukumi tentang apa yang dimaksud dengan trading forex. Maka kami akan sedikit menjelaskan pengertiannya. Sepanjang yang kami ketahui trading forex adalah sama dengan al-mutajarah fil 8216umulat, yaitu adalah kegiatan jual-beli mata uang untuk mencari profit atau keuntungan. Status al-mutajarah fil umulat itu sendiri pada dasarnya adalah diperbolehkan sepanjang tidak ditemukan hal-hal yang mengharamkan atau merusaknya, seperti adanya unsur gharar (ketidakpastian), ihtikar (penimbunan), dan lain sebagainya. 1614161816151614161416141615 1616 16181615161516141616 1616161516141617161616161614 161416161612 161616171614 16161614 161416141614 1614161416181614 82111614161416171616 161416181613- 1614 1614161816141616 16141618161616141614 16141618 161416141614 161816151614161416141616 161416181614161416141616 16141616 1618161416141616 16141616 1618161416181616 16141614 16171614161816161616 (16171614161816161616) 16141616 161816161618161616141616 16141618 16151614161416141616 1615161516161614. Artinya, 8220Al-mutajarah fi al-8216umulat pada dasarnya adalah boleh kecuali ketika terdapat sesuatu8212sebagaimana akad lainnya8212yang mengharamkan atau merusak transaksinya seperti ketidakjelasan (jahalah), spekulatif atau ketidakpastian (gharar), penyamaran harga disertai penipuan, penimbunan atau menabrak syarat-syaratnya,8221 (Lihat Wahbah az-Zuhaili, al-Mu8217amalat al-Maliyyah al-Mu8217ashirah, Damaskus-Dar al-Fikr, cet ke-VI, 1429 H2008 M, halaman 162, 163). Hal penting yang mesti dipahami dalam konteks ini adalah bahwa status hukum mata uang kertas itu disamakan atau diqiyaskan dengan status hukum mata uang emas. Penyamaan ini lihat dari sisi bahwa uang kertas sebagai simbol nilai atau harga atas sesuatu. Sedangkan mata uang setiap negara itu berbeda-beda, maka ketika ada perbedaan jenis seperti jual-beli emas dengan perak, emas dengan mata uang kertas, atau mata uang kertas seperti dinar Bahrain dengan rial Qatar maka diperbolehkan adanya tambahan. Tetapi dengan syarat harus diserahkan secara tunai di majelis akad. Hal ini dimaksudkan untuk menghindari adanya riba an-nasa atau riba at-tajil yaitu riba yang diakibatkan dari penundaan salah satu keduanya. 161416181615161516141615 161416141616161716141615 1614161816151615 161516181614 16181615161116141616 1617161416141616161716141616 16141618161616171616161716141616 1548 161616181616161416161614 1614161816141614 16181614161816141616 1548 161416161614 161616181612 16141618161416161615 16141616 161816141616161416181616 161716141616161416181616 1548 16141615161816141615 161516171616 1614161816141613 161616181612 16151618161416161612 16141618 1615161816141616 1614161816141613 161516181614. 161416161614 1618161416141614 1618161616181615 1614161416181616 161416141613 16161616161716141613 1548 16141618 161416141613 16161615161816141613 161416141616161716141613 1548 16141618 1615161816141613 161416141614161716161613 1616161616141616 1614161816141618161616171613 1616161616141616 16141614161616171613 1548 16141614 16171614161416151615 16141618 16171616161416141615 1616161416181616 16141614161716151616 1614161416151616 161816141614161416181616 1616 1614161816161616 16171614161416151616 161416181611 16161614 161816151615 16161616 16161614 1617161416141616 161416151614 16141614 16171614161816161616 Artinya, 8220Mata uang kertas mengambil hukum uang yang terbuat dari emas dan perak dilihat dari sisi bahwa mata uang kertas merupakan simbol nilai sesuatu (atsman al-asyya). Dan mata uang kertas itu berbeda jenisnya dengan logam mulia. Mata uang setiap negara berbeda-beda dengan negara lain. Dengan demikian ketika jenisnya berbeda seperti menjual emas dengan perak atau emas dengan uang kertas, atau menjual uang kertas seperti dinar Bahrain dengan rial Qatar, maka boleh adanya tambahan dengan syarat keduanya diserahkan di majelis akad (tunai) karena untuk menghindari terjerumus ke dalam riba nasa yaitu riba at-tajil (riba yang muncul karena penundaan salah satu dari keduanya),8221 (Lihat Wahbah az-Zuhaili, al-Mu8217amalat al-Maliyyah al-Mu8217ashirah, Damaskus-Dar al-Fikr, cet ke-VI, 1429 H2008 M, halaman 165). Adanya penyerahan secara tunai pada dasarnya untuk menghindari riba sebagaimana dikemukakan di atas. Dan di antara implikasinya adalah ketidakbolehan transaksi trading forex dilakukan di bursa berjangka (as-suq al-ajilah). Begitu juga tidak boleh dengan khiyar syarat. Demikian jawaban singkat yang dapat kami kemukakan. Semoga bisa dipahami dengan baik dan membantu mengurai kebingungan penanya. Saran kami tak perlu bingung menghadapi perbedaan pendapat dalam masalah fikih karena dalam ranah ini adalah rahmat. Sikapi perbedaan dengan bijak sehingga tidak menimbulkan kebingungan. Kami selalu terbuka untuk menerima saran dan kritik dari para pembaca. Wallahul muwaffiq ila aqwamith thariq Wassalamu8217alaikum wr. Wb. (Mahbub Ma8217afi Ramdlan) Nahdlatul Ulama (Kebangkitan Ulama atau Kebangkitan Cendekiawan Islam), disingkat NU, adalah sebuah organisasi Islam besar di Indonesia. Organisasi ini berdiri pada 31 Januari 1926 dan bergerak di bidang pendidikan, sosial, dan ekonomi. NU menganut paham Ahlussunah waljamaah, merupakan sebuah pola pikir yang mengambil jalan tengah antara ekstrem aqli (rasionalis) dengan kaum ekstrem naqli (skripturalis). Karena itu sumber hukum Islam bagi NU tidak hanya al-Quran, sunnah, tetapi juga menggunakan kemampuan akal ditambah dengan realitas empirik. Cara berpikir semacam itu dirujuk dari pemikir terdahulu seperti Abu al-Hasan al-Asyari dan Abu Mansur Al Maturidi dalam bidang teologi Tauhidketuhanan. Kemudian dalam bidang fiqih lebih cenderung mengikuti mazhab: Imam Syafii dan mengakui tiga madzhab yang lain: Imam Hanafi, Imam Maliki, dan Imam Hanbali sebagaimana yang tergambar dalam lambang NU berbintang 4 di bawah. Sementara dalam bidang tasawuf, mengembangkan metode Al-Ghazali dan Syeikh Juneid al-Bagdadi, yang mengintegrasikan antara tasawuf dengan syariat. by wikipedia source. identidade. wikipedia. orgwikiNahdlatul27Ulama Kesimpulannya bisa Anda tafsirkan sendiri, yang jelas sekarang kita sudah tahu bahwa ada hukum Islam yang mengatur trading forex ini. Hukum Trading Forex Menurut Islam ini juga diperkuat dengan adanya keluarnya Fatwa MUI tentang Trading Forex . Dengan begu semua keraguan, ketidaktahuan kita terhadap hukum negociação forex ini bisa terpecahkan. Oke, mungkin sampai di sini dulu pembahasan kali ini, semoga bisa membantu e bermanfaat. Terimakasih dan salam sukses buat semuanya.

Masihkah Anda Berdebat Seputar Halal Haram Forex?
Perdebatan halal haranya forex masi saja tetap diperbincangkan de beber grup, fórum e mídia yang membahas seputar forex. Yang menggelikan adalah kisah & # 8220; murtadnya & # 8221; Seul yang selama ini dikenal sebagai treinador forex yang cukup dikenal di dunia maya dan berbalik ikut mengharamkan dunia forex 🙂
FATWA FOREX di MALÁSIA dan INDONÉSIA.
Seca do festival com o nome do país que você pode ver e onde está a Indonésia Malásia (MUI) mengenai halal haramnya forex. Dewan Fatwa Nasional Malásia secara jels mengeluarkan larangan perdagangan valas atau forex trading indivíduo bagi kaum muçulmano dan itu menilai forex trading melanggar ajaran islamismo. Menor, Dewan Fatwa, Nasional, Malásia, perdigangan, oleh, money changer, atau, banco, mash, diperbolehkan, namun, perdangangan, valas, individu dinilai, bisa, menimbulkan, kekacauan, pada keyakinan.
Berbeda dengani MUI yang masih menganggap bahwa transaksi ponto de perdigangan valas masih dianggap halal, sedangkan ketiga jenis perdagangan valas lainnya yaitu para a frente, swap dan opção adalah haram.
Menurut MUI, traduzido para o português, por exemplo, haram karena merupakan transaksi pembelian e penjualan valuta asing para penyerahan pada saat itu (sobre o balcão) atau penyelesaiannya paling lambat dalam jangka waktu dua hari.
Jenis perdagangan valas:
1. Transaksi SPOT, yaitu transaksi pembelian e penjualan Valas.
utk penyerahan pd saat itu (sobre o balcão) atau penyelesaian.
paling lambat dlm jangka waktu dua hari.
2. Transaksi FORWARD, yaitu transaksi pembelian dan penjualan.
Valas yg ditetapkan pd saat sekarang & # 038; diberlakukan pd saat yg.
akan datang, antara 2 & # 24; 24 jam sampai dgn satu tahun.
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.
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.
Yang agak rancu dari fatwa haram MUI diatas adalah mengenai transaksi SWAP, a menopaanggap transaksi tersebut haram karen mengandung unsur maisir (spekulasi).
Pada prakteknya semua broker dalam negri menggunakan SWAP dalam transaksi valasnya yang jelas-jelas diharamkan oleh MUI. Berbeda dengan broker luar negri yang masih membro da organização antara SWAP e NON SWAP bagi kliennya. Ini jugalah salah sang hal yang menjadi pertimbangan sekelompok comerciante forex dalam negri untuk tetap mem bro mala forex luar negri (baca juga Pilih corretor forex dalam atau luar negri)
PERDEBATAN HALAL HARAM FOREX de MASYARAKAT.
Di kalangan masyarakat awam dan comerciante forex sendiri mash sering dijumpai perdebatan seputar halal haramnya forex. Masing-beringá menganalogikan transaksi perdagangan forex ke berbagai perumpamaan ágar mudá dipahami dan dikaji benang merah halal atau haramnya. Yang lucunya ada beber analógico yang keliru di masyarakal mencoba menelaah kegiatan negociação forex sehingga membuat pemahaman sebagian besar orang menjadi sala de mankin mengenai kegiatan perdagangan forex.
Parahnya lagi, ada beber pihak yang malah memanfaatkan kegiatan perdagangan forex dalam skema denus modus kriminal / kejahatan berupa penipuan dan penggelapan uang ataupun bentuk invests bodong yang tentu saja makin membuat buruk imagem bisnis forex.
Sebagaimana tertulis dalam salah satu hadits dari ari an-Nu'man bin Basyir ra, & # 8220; Barangsiapa yang menjaga dirinya dari perkara syubhat (sesuatu hal yang dirasa kurang jelas antara halal atau haram), maka ia telah melepaskan dirinya dari melakukan sesuatu yang mencemarkan agama serta kehormatannya. Dan barang siapa yang telah jatuh dalam perkara syubhat, maka bisa-bisa jatuhlah ia dalam keharaman. & # 8221;
(Tulisan dikirimkan oleh seorang pemerhati forex yang tidak mau disebutkan identitasnya)
Termos de pesquisa recebidos:
forex haram forex menurut islam forex halal atau haram hukum negociação forex.
Informações sobre a estratégia de busca e venda de ações na Masaje Anda Berdebat Seputar Halal Haram Forex?
9 pensamentos sobre "Masihkah Anda Berdebat" "Separa Halal Haram Forex" & nbsp; & nbsp; & nbsp;
ada ga sih di indonésia yang bener2 jago trading?
kayaknya ga ada deh soalnya setau saya da indonésia ga ada yang jago trading forex.
ada nih namanya @yokend coba dicek twitternya.
Assalamualaikum wr. wb. Apakah sudah benar kalaufatwa mui tentang jua beli mata uang (al-sharf) dihubungkan dengan forex de negociação, coba and baca dengan semaa ayang dimaksud dalam fatwa tersebut, karna menurut pemahaman saya itu adalah juala beli secara kontan dengan penyerahan fisik, sedangkan dalam trading forex yang meliputi pasangan mata uang dan komoditi adalah transaksi deviratif yang, dilakukan bukan un hom, memilikinya / tanpa penyerahan, fisik, melainkan, semata-mata menjadikannya, sebagai komoditas untuk spekulasi atau keuntungan. Wassalam
kan forex juga begitu & # 8230; transaksi secara fisik juga namanya tuh dan kontan .. karena sudah jelas saldo uang dalam rekening forex kita berapa & # 8230; uang yg ditransaksikan juga berapa? kan sudah jelas itu..dan nilai-nilai uang dalam akun forex itu sudah mencerminkan uang sungguhan kita & # 8230; sama caiaque atm..kita transfere o kang kang que o orang lain & nd; & ndash; & nbsp; & ndash; & nbsp; & nbsp; & nbsp; & ndash; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; & nbsp; - angka seperti yg muncul dilayat atm tadi & # 8230; jadi uang yg dalam rekening forex itu nyata dan mencerminkan uang kita ..
Pahami fatwa mui di atas, e benar anda melakukan depósito secara tunai, tpi yg ja haram itu adalah leveragenya. Jika anda transaksaksi comprar 0,10 lote, 10000 dólares sama nilainya, apakah saldo depósito e cukup 10000 dólar? Tentou-se, no entanto, fazer um teste de 10000 yu ji e uma margem. Disitu letak harammya.
Alavancar o kalau di juali beli adalah satuan seperti quilo, ninhada dll. Dan ini sudah disepakati oleh semua yang melakukan trading.
HARAM kalo niatnya lucro cari, karena uang perdedor pindah ke vencedor, lucro itu adalah losenya orang yang kalah JOGO ZERO SUM gitu loh.
Forex é uma das mais procuradas taxas de câmbio de moeda estrangeira em Mata Uang. Sederhananya, negociação forex adalah kegiatan perdagangan mata uang dari dua Negara yang berbeda. Contohnya, membeli EURO (EUR) denom menjual Dolar Amerika (USD). Você pode obter as seguintes informações: EUR / USD.
Nós lhe dissemos e fale uma palavra confiável tradutores adalah dari selisih harga beli dan harga jual. Contohnya: pembeliano Dolar Amerika Serikat sebesar $ 100 pada saat nilai tukar Rupia Indonesia sebesar Rp 13.250 por favor compara n n n R R R R R R Rupiah Indonesia sebesar Rp 13.300. Sehingga pembelian sebesar Rp 1.325.000 Para mais informações, clique aqui Rp 1.330.000, taxas de câmbio sebesar Rp 5.000.
Jika jui beli seperti ini haram, lalu apa bedanya den jual beli yang lain? Emas, tanah, rumah, apartamentos yang nilainya selalu mengalami kenaikan.

Fit4Global Forex Research.
Riset Prediksi Trend Mata Uang Global dengan Mengkombinasikan Fundamental vs Teknikal, dalam satu kesatuan garis logika matematis yang berbasis Software Metatrader dan sejenisnya.
Forex menurut Hukum Islam.
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 sumber tentang forex itu sendiri (sedang untuk yang tidak membolehkan forex itu sendiri, silahkan search di Google). Fit4global. wordpress hanya memberi wacana, dan hanya fokus ke riset ilmiah tentang pergerakan forex. Fit4global. wordpress memang didedikasikan untuk meriset secara logika dan ilmiah tentang pergerakan forex baik teknikal maupun fundamental.
Forex dari Perspektif Islam.
Foto tirada do Islã em um yang 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 SAW, 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 berubah karena beber perbelhnya varlavel, yakni: waktu, tempat, niat, tujuan dan manfaat. Teori perubahan hukum ini diturunkan dari paradigma ilmu hukum dari gurunya Ibn Taimiyyah, yang menyatakan bahwa a-haqiqah fi al-a'yan la fi al-adzhan. Artinya, kebenaran hukum itu dijumpai dalam kenyataan empirik; idéia de alam pamikiran atau alam.
Paradigma ini diturunkan dari prinsip hukum Islam tentang keadilan yang dalam Al Quran digunakan istilah al-mizan, a-qisth, al-wasth, dan al-adl.
Dalam penerapannya, secara khusus masalah PBK dapat dimasukkan ke dalam bidang kajian fiqh al-siyasah maliyyah, yakni politik hukum kebendaan. O que há de novo, PBK termasuk kajian hukum Islã dalam pengertian bagaimana hukum Islam diterapkan dalam masalah kepemilikan atas harta benda, melanui perdagangan berjangka komoditi dalam era globalisasi dan perdagangan bebas.
Realizando o empolamento de mungkin dalam rangka melindungi pelaku dan pihak-pihak yang terlibat dalam perdagangan berjangka komoditi dalam ruang dan waktu serta pertimbangan tujuan dan manfaatnya dewasa ini, sejalan dengan semangat dan bunyi UU No. 32/1977 tentang PBK.
Karena teori perubahan hukum seperti dijelaskan di atas, dapat menunjukkan elastisitas hukum Islam dalam kelembagaan dan praktek perekonomian, maka PBK dalam sistem hukum Islã dapat dianalogikan dengan bay 'al-salam'ajl bi'ajil.
Bay'al-salam dapat diartikan sebagai berikut. Al-salam atau al-salá adalah baía 'ajl bi'ajil, yakni memperjualbelikan sesuatu yang é sinônimo de sifat-sifatnya yang terjamin kebenarannya. Di dalam transaksi demikian, penyerahan ra's al-mal dalam bentuk uang sebagai nilai tukar didahulukan daripada penyerahan komoditi yang dimaksud dalam transaksi itu. Ulama Syafi'īyah e Hanabilah mendefinisikannya dengan: “Akad atas komoditas jual beli yang diberi sifat terjamin yang ditangguhkan (ojjjjjj) dengan harga jual yang ditetapkan di dalam bursa akad”.
Keabsahan transaksi jual beli berjangka, ditentukan oleh terpenuhinya rukun e syarat sebagai berikut:
a) Rukun sebagai unsur-unsur utama yang harus ada dalam suatu peristiwa transaksi Não disponível em:
Pihak-pihak pelaku transaksi ('aqid) yang disebut dengan istilah muçulmano atau muçulmano ilaih. Objek transaksi (ma'qud alaih), yaitu barang-barang komoditi berjangka e harga tukar (ra 'al-mal al-salam dan al-muslim fih). Kalimat transaksi (Sighat "aqad"), yaitu ijab dan kabul. Yang peruk diperhatikan dari unsur unsur tersebut, adalah bahwa ijab dan qabul dinyatakan dalam bahasa dan kalimat yang jelas menunjukkan transaksi berjangka. Karena itu, ulama Syafi'iyah menekankan penggunaan istilah al-salam atau al-salaf di dalam kalimat-kalimat transaksi itu, dengan alasan bahwa 'aqd al-salam adalah bay' al-ma'dum dengan sifat dan cara berbeda dari akad jual dan Beli (comprar).
Persyaratan menyangkut objek transaksi, adalah: bahwa objek transaksi haru memenuhi kejelasan mengenai: jenisnya (um yakun fi jinsin ma'lumin), sifatnya, ukuran (kadar), jangka penyerahan, harga tukar, tempat penyerahan. Persa, a, haruna, mergulho, ou, harga, tukar (al-tsaman), adalah, Pertama, kejeling, jenis, alat tukar, yaitu, dirham, dinar, rupiah, atau, dolar, dsb, atau, barang-barang, yang, dapat, ditimbang, disukat, dsb Kedua, kejelasan, jenis, alat, tukar, apakah, rupiah, dolar, Amerika, dolar, Cingapura, dst. Apakah timbangan yang disepakati dalam bentuk quilograma, lagoa, dst. Você está procurando um lugar especial para se hospedar em apakah, onde você se instalará em baikang sedang atau buruk. Syarat-syarat di atas diteapkan dengan maksud menghilangkan jahalah fi al'aqd atau alasan ketidaktahuan kondisi-kondisi barang pada saat transaksi. Ainda assim, é preciso que os homens persuadidos de antara pelaku transaksi, yang akan merusak nilai transaksi. Kejelasan jumlah harga tukar. Como resultado, você pode usar o filtro de tela como membro PBK. Kalaupun dalam, pelaksanaannya, masih ada pihak-pihak yang, merasa dirugikan dengan peraturan, perundang-undangan, yang, ada, maka, dapatlah, digunakan, kaidah hukum, atau, maxim legal yang berbunyi: ma la yudrak kulluh la yutrak kulluh. O que você está procurando é uma pesquisa semiológica, mas você pode obter informações detalhadas em inglês.
Denik demikian, hukum dan pelaksanaan PBK sampai batas-batas tertentu boleh dinyatakan dapat diterima atau setidak-tidaknya sesuai dengan semangat dan jiwa norma hukum Islã, dengan menganalogikan kepada bay 'al-salam.
1. The Basic Exchange Contracts.
Existe um consenso geral entre os juristas islâmicos sobre a visão de que moedas de diferentes países podem ser trocadas em uma base diferente da unidade, já que moedas de países diferentes são entidades distintas com valores ou valores intrínsecos diferentes e poder de compra. Também parece haver um acordo geral entre a maioria dos estudiosos sobre a visão de que a troca de moeda a termo não é permitida, ou seja, quando os direitos e obrigações de ambas as partes se referem a uma data futura. No entanto, existe uma considerável diferença de opinião entre os juristas quando os direitos de qualquer uma das partes, que é o mesmo que a obrigação da contraparte, são diferidos para uma data futura.
To elaborate, let us consider the example of two individuals A and B who belong to two different countries, India and US respectively. A intends to sell Indian rupees and buy U. S dollars. The converse is true for B. The rupee-dollar exchange rate agreed upon is 1:20 and the transaction involves buying and selling of $50. The first situation is that A makes a spot payment of Rs1000 to B and accepts payment of $50 from B. The transaction is settled on a spot basis from both ends. Such transactions are valid and Islamically permissible. There are no two opinions about the same. The second possibility is that settlement of the transaction from both ends is deferred to a future date, say after six months from now. This implies that both A and B would make and accept payment of Rs1000 or $50, as the case may be, after six months. The predominant view is that such a contract is not Islamically permissible. A minority view considers it permissible. The third scenario is that the transaction is partly settled from one end only. For example, A makes a payment of Rs1000 now to B in lieu of a promise by B to pay $50 to him after six months. Alternatively, A accepts $50 now from B and promises to pay Rs1000 to him after six months. There are diametrically opposite views on the permissibility of such contracts which amount to bai-salam in currencies. The purpose of this paper is to present a comprehensive analysis of various arguments in support and against the permissibility of these basic contracts involving currencies. The first form of contracting involving exchange of countervalues on a spot basis is beyond any kind of controversy. Permissibility or otherwise of the second type of contract in which delivery of one of the countervalues is deferred to a future date, is generally discussed in the framework of riba prohibition. Accordingly we discuss this contract in detail in section 2 dealing with the issue of prohibition of riba. Permissibility of the third form of contract in which delivery of both the countervalues is deferred, is generally discussed within the framework of reducing risk and uncertainty or gharar involved in such contracts. This, therefore, is the central theme of section 3 which deals with the issue of gharar. Section 4 attempts a holistic view of the Sharia relates issues as also the economic significance of the basic forms of contracting in the currency market.
2. A questão da proibição de Riba.
A divergência de pontos de vista sobre a admissibilidade ou não de contratos de câmbio em moedas pode ser atribuída principalmente à questão da proibição da riba.
The need to eliminate riba in all forms of exchange contracts is of utmost importance. Riba in its Sharia context is generally defined2 as an unlawful gain derived from the quantitative inequality of the countervalues in any transaction purporting to effect the exchange of two or more species (anwa), which belong to the same genus (jins) and are governed by the same efficient cause (illa). Riba is generally classified into riba al-fadl (excess) and riba al-nasia (deferment) which denote an unlawful advantage by way of excess or deferment respectively. Prohibition of the former is achieved by a stipulation that the rate of exchange between the objects is unity and no gain is permissible to either party. The latter kind of riba is prohibited by disallowing deferred settlement and ensuring that the transaction is settled on the spot by both the parties. Another form of riba is called riba al-jahiliyya or pre-Islamic riba which surfaces when the lender asks the borrower on the maturity date if the latter would settle the debt or increase the same. Increase is accompanied by charging interest on the amount initially borrowed.
The prohibition of riba in the exchange of currencies belonging to different countries requires a process of analogy (qiyas). And in any such exercise involving analogy (qiyas), efficient cause (illa) plays an extremely important role. It is a common efficient cause (illa), which connects the object of the analogy with its subject, in the exercise of analogical reasoning. The appropriate efficient cause (illa) in case of exchange contracts has been variously defined by the major schools of Fiqh. This difference is reflected in the analogous reasoning for paper currencies belonging to different countries.
A question of considerable significance in the process of analogous reasoning relates to the comparison between paper currencies with gold and silver. In the early days of Islam, gold and silver performed all the functions of money (thaman). Currencies were made of gold and silver with a known intrinsic value (quantum of gold or silver contained in them). Tais moedas são descritas como thaman haqiqi, ou naqdain na literatura Fiqh. 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. Não se pode dizer que estes possuam thamaniyya nos EUA, a menos que um cidadão americano possa usar rúpias indianas como meio de troca, unidade de conta ou reserva de valor. 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. A questão da liberdade de Gharar.
Gharar, unlike riba, does not have a consensus definition. In broad terms, it connotes risk and uncertainty. It is useful to view gharar as a continuum of risk and uncertainty wherein the extreme point of zero risk is the only point that is well-defined. Beyond this point, gharar becomes a variable and the gharar involved in a real life contract would lie somewhere on this continuum. Beyond a point on this continuum, risk and uncertainty or gharar becomes unacceptable11. Jurists have attempted to identify such situations involving forbidden gharar. A major factor that contributes to gharar is inadequate information (jahl) which increases uncertainty. This is when the terms of exchange, such as, price, objects of exchange, time of settlement etc. are not well-defined. Gharar is also defined in terms of settlement risk or the uncertainty surrounding delivery of the exchanged articles.
Islamic scholars have identified the conditions which make a contract uncertain to the extent that it is forbidden. Each party to the contract must be clear as to the quantity, specification, price, time, and place of delivery of the contract. A contract, say, to sell fish in the river involves uncertainty about the subject of exchange, about its delivery, and hence, not Islamically permissible. The need to eliminate any element of uncertainty inherent in a contract is underscored by a number of traditions.12.
An outcome of excessive gharar or uncertainty is that it leads to the possibility of speculation of a variety which is forbidden. Speculation in its worst form, is gambling. The holy Quran and the traditions of the holy prophet explicitly prohibit gains made from games of chance which involve unearned income. The term used for gambling is maisir which literally means getting something too easily, getting a profit without working for it. Apart from pure games of chance, the holy prophet also forbade actions which generated unearned incomes without much productive efforts.13.
Here it may be noted that the term speculation has different connotations. It always involves an attempt to predict the future outcome of an event. But the process may or may not be backed by collection, analysis and interpretation of relevant information. The former case is very much in conformity with Islamic rationality. An Islamic economic unit is required to assume risk after making a proper assessment of risk with the help of information. All business decisions involve speculation in this sense. It is only in the absence of information or under conditions of excessive gharar or uncertainty that speculation is akin to a game of chance and is reprehensible.
3.2 Gharar & Speculation with of Futures & Para a frente
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. Resumo & amp; Conclusão.
Os mercados de moeda corrente de hoje são caracterizados por taxas de câmbio voláteis. Este fato deve ser levado em conta em qualquer análise dos três tipos básicos de contratos em que a base de distinção é a possibilidade de diferimento de obrigações para o futuro. Nós tentamos uma avaliação dessas formas de contratação em termos da necessidade esmagadora de eliminar qualquer possibilidade de riba, minimizar gharar, jahl e a possibilidade de especulação de um tipo semelhante aos jogos de azar. Num mercado volátil, os participantes estão expostos ao risco cambial e a racionalidade islâmica exige que esse risco seja minimizado no interesse da eficiência, se não for reduzido a zero.
It is obvious that spot settlement of the obligations of both parties would completely prohibit riba, and gharar, and minimize the possibility of speculation. However, this would also imply the absence of any technique of risk management and may involve some practical problems for the participants.
At the other extreme, if the obligations of both the parties are deferred to a future date, then such contracting, in all likelihood, would open up the possibility of infinite unearned gains and losses from what may be rightly termed for the majority of participants as games of chance. Of course, these would also enable the participants to manage risk through complete risk transfer to others and reduce risk to zero. It is this possibility of risk reduction to zero which may enable a participant to earn riba. Future is not a new form of contract. Rather the justification for proscribing it is new. If in a simple primitive economy, it was prevention of gharar relating to delivery of the exchanged article, in todays’ complex financial system and organized exchanges, it is prevention of speculation of kind which is unIslamic and which is possible under excessive gharar involved in forecasting highly volatile exchange rates. Such speculation is not just a possibility, but a reality. The precise motive of an economic unit entering into a future contract – speculation or hedging may not ascertainable ( regulators may monitor end use, but such regulation may not be very practical, nor effective in a free market). Empirical evidence at a macro level, however, indicates the former to be the dominant motive.
The second type of contracting with deferment of obligations of one of the parties to a future date falls between the two extremes. While Sharia scholars have divergent views about its permissibility, our analysis reveals that there is no possibility of earning riba with this kind of contracting. The requirement of spot settlement of obligations of atleast one party imposes a natural curb on speculation, though the room for speculation is greater than under the first form of contracting. The requirement amounts to imposition of a hundred percent margin which, in all probability, would drive away the uninformed speculator from the market. This should force the speculator to be a little more sure of his expectations by being more informed. When speculation is based on information it is not only permissible, but desirable too. Bai salam would also enable the participants to manage risk. At the same time, the requirement of settlement from one end would dampen the tendency of many participants to seek a complete transfer of perceived risk and encourage them to make a realistic assessment of the actual risk. .
Notes & Referências.
1. Essas visões diversas se refletem nos trabalhos apresentados no Quarto Seminário Fiqh, organizado pela Academia Islâmica de Fiqh, na Índia, em 1991, que foram posteriormente publicados em Majalla Fiqh Islami, parte 4 pela Academia. A discussão sobre a proibição da riba baseia-se nesses pontos de vista.
2. Nabil Saleh, Unlawful gain and Legitimate Profit in Islamic Law, Graham and Trotman, London, 1992, p.16.
3. Ibn Qudama, al-Mughni, vol.4, pp.5-9.
4. Shams al Din al Sarakhsi, al-Mabsut, vol 14, pp 24-25.
5. Paper presented by Abdul Azim Islahi at the Fourth Fiqh Seminar organized by Islamic Fiqh Academy, India in 1991.
6. Paper by Dr M N Siddiqui highlighting the issue was circulated among all leading Fiqh scholars by the Islamic Fiqh Academy, India for their views and was the main theme of deliberations during the session on Currency Exchange at the Fourth Fiqh Seminar held in 1991.
7. It is contended by some that the above example may be modified to show the possibility of riba with spot settlement too. “In a given moment in time when the market rate of exchange between dollar and rupee is 1:20, if an individual purchases $50 at the rate of 1:22 (settlement of his obligation also on a spot basis), then it amounts to the seller of dollars exchanging $50 with $55 on a spot basis (Since, he can obtain Rs 1100 now, exchange them for $55 at spot rate of 1:20)” Thus, spot settlement can also be a clear source of riba. Does this imply that spot settlement should be proscribed too ? The fallacy in the above and earlier examples is that there is no single contract but multiple contracts of exchange occurring at different points in time (true even in the above case). Riba can be earned only when the spot rate of 1:20 is fixed during the time interval between the transactions. This assumption is, needless to say, unrealistic and if imposed artificially, perhaps unIslamic.
8. Islam envisages a free market where prices are determined by forces of demand and supply. There should be no interference in the price formation process even by the regulators. While price control and fixation is generally accepted as unIslamic, some scholars, such as, Ibn Taimiya do admit of its permissibility. However, such permissibility is subject to the condition that price fixation is intended to combat cases of market anomalies caused by impairing the conditions of free competition. If market conditions are normal, forces of demand and supply should be allowed a free play in determination of prices.
9. Some Islamic scholars use the term forward to connote a salam sale. However, we use this term in the conventional sense where the obligations of both parties are deferred to a future date and hence, are similar to futures in this sense. The latter however, are standardized contracts and are traded on an organized Futures Exchange while the former are specific to the requirements of the buyer and seller.
10. This is known as bai al inah which is considered forbidden by almost all scholars with the exception of Imam Shafii. Followers of the same school, such as Al Nawawi do not consider it Islamically permissible.
11. It should be noted that modern finance theories also distinguish between conditions of risk and uncertainty and assert that rational decision making is possible only under conditions of risk and not under conditions of uncertainty. Conditions of risk refer to a situation where it is possible with the help of available data to estimate all possible outcomes and their corresponding probabilities, or develop the ex-ante probability distribution. Under conditions of uncertainty, no such exercise is possible. The definition of gharar, Real-life situations, of course, fall somewhere in the continuum of risk and uncertainty.
12. The following traditions underscore the need to avoid contracts involving uncertainty.
Ibn Abbas reported that when Allah’s prophet (pbuh) came to Medina, they were paying one and two years advance for fruits, so he said: “Those who pay in advance for any thing must do so for a specified weight and for a definite time”.
It is reported on the authority of Ibn Umar that the Messenger of Allah (pbuh) forbade the transaction called habal al-habala whereby a man bought a she-camel which was to be the off-spring of a she-camel and which was still in its mother’s womb.
13. According to a tradition reported by Abu Huraira, Allah’s Messenger (pbuh) forbade a transaction determined by throwing stones, and the type which involves some uncertainty.
The form of gambling most popular to Arabs was gambling by casting lots by means of arrows, on the principle of lottery, for division of carcass of slaughtered animals. The carcass was divided into unequal parts and marked arrows were drawn from a bag. One received a large or small share depending on the mark on the arrow drawn. Obviamente, era um puro jogo de azar.
14. The holy prophet is reported to have said ” Do not sell what is not with you”
Ibn Abbas reported that the prophet said: “He who buys foodstuff should not sell it until he has taken possession of it.” Ibn Abbas said: “I think it applies to all other things as well”.
15. The Futures Exchange performs an important function of providing a guarantee for delivery by all parties to the contract. It serves as the counterparty in the exchange for both, that is, as the buyer for the sale and as the seller for the purchase.
16. M Hashim Kamali “Islamic Commercial Law: An Analysis of Futures”, The American Journal of Islamic Social Sciences, vol.13, no.2, 1996.
Send Your Comments to: Dr Mohammed Obaidullah, Xavier Institute of Management, Bhubaneswar 751 013, India.
FOREX DALAM PANDANGAN HUKUM ISLAM.
بســـــــم الله الرحمن الرحيـــــــم.
Dalam Bukunya Prof Drs. Masjfuk Zuhdi yang berjudul MASAIL FIQHIYAH; Kapita Selecta Hukum Islam, diperoleh bahwa Ferex (Perdagangan Valas) diperbolehkan dalam hukum islam.
Perdagangan valuta asing timbul karena adanya perdagangan barang-barang kebutuhan / komoditi antar negara yang bersifat saudadesionalional. Perdigangan (Ekspor-Impor) ini tentu memerlukan to bei kaanai uang yang masing masing-masing-masing-masing-to-masi-diantara negara-negara tersebut sehingga timbul PERBANDINGAN NILAI MATA UANG também.
Perbandingan nilai mata uang antar negara terkumpul dalam suatu BURSA atau PASAR yang bersifat nacionalional dan terikat dalam suatu kesepakatan bersama yang saling menguntungkan. Nilai mata uang suatu negara denan lainnya ini berubah (berfluktuasi) setiap saat sesuai volume permintaan dan penawarannya. Por favor, observe que você pode fazer sua reserva em todos os dias. Yang secara nyata hanyalah tukar-menukar mata uang yang berbeda nilai.
HUKUM ISLAM dalam TRANSAKSI VALAS.
1. Ada Ijab-Qobul: & # 8212; & gt; Ada perjanjian untuk memberi dan menerima.
Penjual menyerahkan barang e pembeli membayar tunai. Ijab-Qobulnya dilakukan dengan lisan, tulisan dan utusan. Pembeli dan penjual mempunyai wewenang penuh melaksanakan dan melakukan tindakan-tindakan hukum (dewasa dan berpikiran sehat)
2. Memanuhi syarat menjadi objek transaksi jual-beli yaitu:
Clique aqui para ver a próxima página Dapat dimanfaatkan Dapat diserahterimakan Jelas barang harganya Dijual (dibeli) oleh pemiliknya sendiri atau kuasanya atas izin pemiliknya Barang sudah berada ditangannya jika barangnya diperoleh dengan imbalan.
Perlu ditambahkan pendapat Muhammad Isa, bahwa jual beli saham itu diperbolehkan dalam agama .
لاتشترواالسمك فیالماءفاءنه غرد.
& # 8220; Jangan kamu membeli ikan dalam ar, karena sesungguhnya jual beli yang demikian eua mengandung penipuan & # 8221 ;. (Hadis Ahmad bin Hambal e Al Baihaqi dari Ibnu Mas & # 8217; ud)
Jual beli barang yang tidak di tempat transaksi diperbolehkan dengan syarat harus diterangkan sifat-sifatnya atau ciri-cirinya. Kemudian jika barang sesuai dengan keterangan penjual, maka sahlah jual belinya. Tetapi jika tidak sesuai maka pembeli mempunyai hak khiyar , artinya boleh meneruskan atau membatalkan jual belinya. Você já está em Rio de Janeiro Nabi riwayat Al Daraquthni de Abu Hurairah:
منسترئ شيتالميرهفله الخيارإذاراه.
Barang siapa yang membeli sesuatu yang ia tidak melihatnya, maka ia berhak khiyar jika ia telah melihatnya & # 8221 ;.
Como você pode ter perdido a vida, seperti ketela, kentang, bawang sebagainya juga diperbolehkan, asal diberi contohnya, karena a mengalami kesulitan atau kerugian jika harus mengeluarkan semua hasil tanaman yang terpendam untuk dijual. Hal ini sesuai dengan kaidah hukum Islã:
المشقة تجلب التيسر.
Kesulitan itu menarik kemudahan.
Demita juga jual beli barang-barang yang telah terbungkus / tertutup, seperti makanan kalengan, GPL, dan sebagainya, asalkam diberi rótulo yang menerangkan isinya. Vide Sabiq, op. cit. hal. 135. Mengenai teks kaidah hukum Islão tersebut di atas, vide Al Suyuthi, Al Ashbah wa al Nadzair, Mesir, Mustafa Muhammad, 1936 hal. 55
JUAL BELI VALUTA ASING DAN SAHAM.
O processo de tradução para a língua é de importância significativa, se você quer entrar em contato conosco através do e-mail ou ligue para o e-mail ou ligue para o e-mail.
Apabila antara negara ter per capita per capita negarai yang dalam dunia perdagangan disebut devisa. Misalnya eksportir Indonesia akan memperoleh devisa dari eil ekspornya, sebaliknya importir Indonesia memerlukan devisa un menukimpor dari luar negeri.
Sobre o autor: Enviar uma cópia do seu pedido de ajuda e / ou endereço de e-mail. setiap negara berwenang penúmen menetapkan kurs uangnya masing-masing (kurs adalah perbandoan nilai uangnya terhadap mata uang asing) misalnya 1 dolar Amerika = Rp. 12.000. Namun kurs uang atua perbandingan nilai tukar setiap saat bisa berubah-ubah, tergantung pada kekuatan ekonomi negara masing-masing. Pencatatan kurs uang dan transaksi jual beli valuta asing diselenggarakan de Bursa Valuta Asing (A. W. J. Tupanno, et. Al. Ekonomi de Koperasi, Jakarta, Depdikbud 1982, hal 76-77)
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Meu plano é pesquisar legal opinions in international transactions e Forex menurut Hukum Islam | Trader de Forex Fit4Global. Acho boa escolha. Eu sou Marcus e Dinheiro Investimento Empresa vale muito!
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thank you for all your appreciation. I am also happy if this article helps you.
Thank you for your attention and success for you too.
Obrigado pela sua atenção. I write according to what I can do. May be useful for many people.
Obrigado pela sua atenção. I write according to what I can do. May be useful for many people.
thank you for your visit and always success for you.
Your comment sounds interesting. I have been blogging since 2007. Success for you.
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FIT4GLOBAL.
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