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All Journal Syariah: Jurnal Hukum dan Pemikiran Al-Falah: Jurnal Ilmiah Keislaman dan Kemasyarakatan Addabana: Jurnal Pendidikan Agama Islam Ghaly: Journal of Islamic Economic Law Tashwir: Jurnal Penelitian Agama dan Budaya Maqashiduna: Jurnal Hukum Keluarga Islam
Fitrianoor, Wahyu
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Religion Humanities Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Neuroscience Social Sciences Other

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Reconstructing Paylater Schemes in Islamic Fintech: A Normative Analysis of Deferred Payment Contracts Under Sharia Economic Law Hayati, Anisah Norlaila; Fitrianoor, Wahyu; Saliro, Sri Sudono; Fadillah, Nor; Pane, Siti Rif’atussa’adah Sitorus
Syariah: Jurnal Hukum dan Pemikiran Vol 25 No 1 (2025)
Publisher : Universitas Islam Negeri Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/sjhp.v25i1.18517

Abstract

The proliferation of financial technology (fintech) innovations has reshaped consumer behavior through digital payment models such as paylater, enabling deferred payments in online transactions. Despite its practical benefits, the paylater mechanism raises legal and ethical concerns in Islamic economic law due to possible elements of riba (usury), gharar (uncertainty), and contractual ambiguity. This study investigates the normative validity of paylater schemes within the framework of Sharia economic law by reconstructing them through Sharia-compliant contractual models. Using a normative-juridical method supported by doctrinal analysis, this research examines primary sources such as the Compilation of Sharia Economic Law (KHES), relevant fatwas of the National Sharia Council–Indonesian Ulema Council (DSN-MUI), and international Sharia standards (AAOIFI and IFSB), supplemented by secondary literature on Islamic finance and e-commerce. The findings indicate that paylater is permissible under Sharia when structured as bai‘ bi tsaman ajil (deferred payment sale) or murabahah (cost-plus sale), provided that price, ownership, and risk are clearly defined and that penalties do not involve interest. Conversely, a paylater model based on qardh (loan) with fixed returns constitutes riba and violates Islamic principles. The study further offers practical recommendations for regulators and fintech operators to design transparent, fair, and Sharia-compliant digital financing systems aligned with maqāṣid al-sharī‘ah to protecting religion, life, intellect, wealth, and lineage. This reconstruction contributes to the global discourse on Islamic fintech by proposing a viable Islamic “Buy Now Pay Later” (BNPL) model that balances consumer protection, market competitiveness, and ethical finance.
Reconstructing Paylater Schemes in Islamic Fintech: A Normative Analysis of Deferred Payment Contracts Under Sharia Economic Law Anisah Norlaila Hayati; Wahyu Fitrianoor; Sri Sudono Saliro; Nor Fadillah; Siti Rif’atussa’adah Sitorus Pane
Syariah: Jurnal Hukum dan Pemikiran Vol 25 No 1 (2025)
Publisher : Universitas Islam Negeri Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/sjhp.v25i1.18517

Abstract

The proliferation of financial technology (fintech) innovations has reshaped consumer behavior through digital payment models such as paylater, enabling deferred payments in online transactions. Despite its practical benefits, the paylater mechanism raises legal and ethical concerns in Islamic economic law due to possible elements of riba (usury), gharar (uncertainty), and contractual ambiguity. This study investigates the normative validity of paylater schemes within the framework of Sharia economic law by reconstructing them through Sharia-compliant contractual models. Using a normative-juridical method supported by doctrinal analysis, this research examines primary sources such as the Compilation of Sharia Economic Law (KHES), relevant fatwas of the National Sharia Council–Indonesian Ulema Council (DSN-MUI), and international Sharia standards (AAOIFI and IFSB), supplemented by secondary literature on Islamic finance and e-commerce. The findings indicate that paylater is permissible under Sharia when structured as bai‘ bi tsaman ajil (deferred payment sale) or murabahah (cost-plus sale), provided that price, ownership, and risk are clearly defined and that penalties do not involve interest. Conversely, a paylater model based on qardh (loan) with fixed returns constitutes riba and violates Islamic principles. The study further offers practical recommendations for regulators and fintech operators to design transparent, fair, and Sharia-compliant digital financing systems aligned with maqāṣid al-sharī‘ah to protecting religion, life, intellect, wealth, and lineage. This reconstruction contributes to the global discourse on Islamic fintech by proposing a viable Islamic “Buy Now Pay Later” (BNPL) model that balances consumer protection, market competitiveness, and ethical finance.
RELASI MAQASHID SYARIAH DAN INTERAKSI SOSIAL DI MASYARAKAT PESANTREN Wahyu Fitrianoor; Ahmad Fauzan Arifin
AL-FALAH: Jurnal Keislaman dan Kemasyarakatan Vol. 26 No. 1 (2026): Published in March of 2026
Publisher : STAI AL FALAH Banjarbaru

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47732/alfalahjikk.v26i1.1097

Abstract

This study aims to analyze the relationship between maqāṣid al-sharī‘ah and social interaction within the pesantren community in Banjarbaru, South Kalimantan, from the perspective of Islamic sociology of law. The research employs an empirical qualitative approach through field observation, in-depth interviews, and document analysis. The findings indicate that the principles of protecting religion (ḥifẓ al-dīn), life (ḥifẓ al-nafs), intellect (ḥifẓ al-‘aql), lineage (ḥifẓ al-nasl), and property (ḥifẓ al-māl) are internalized within the social structure of the pesantren. The authority of the kiai, the educational system, dormitory regulations, and the tradition of deliberation reflect the operationalization of maqāṣid as a living norm (living law) that fosters social cohesion and community stability. The moral and ethical development of students is shaped through value habituation, exemplary leadership, and moral legitimacy rather than coercive dominance. Furthermore, the hierarchical structure of the pesantren cannot be reduced to modern feudalism; instead, it functions as a pedagogical and integrative mechanism that maintains social balance. This study contributes to strengthening maqāṣid al-sharī‘ah as an analytical paradigm of social praxis and enriches the discourse of Islamic sociology of law within contemporary pesantren communities.
نظرية الشريعة الإسلامية في الحقوق و الواجبات الزوجية Wahyu Fitrianoor; Anisah Norlaila Hayati; Nor Fadillah
MAQASHIDUNA: Jurnal Hukum Keluarga Islam Vol. 3 No. 2 (2025): December 2025
Publisher : Program Studi Hukum Keluarga Islam STAI Al-Falah Banjarbaru

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47732/maqashiduna.v3i2.947

Abstract

The Prophets sent by Allah SWT to realize human potential itself. In their role the Prophets and Apostles brought teachings called Sharia, the contents of which were in the form of efficient and concessional rules for mankind. These mature regulations must contain obligations and rights that must be carried out and fulfilled. This paper aims to reveal the position of human rights and obligations in the perspective of Islamic philosophy, including ontology studies, in the form of: Ontology covers, what is the meaning of Islamic law, rights, and obligations? Epistemology includes about, how are rights and obligations equal, what are rights as a consequence of carrying out obligations, what are the rights of God and the rights of servants, and does God have obligations? Axiology includes: paying for rights immediately, and having Islamic character. There are three findings in this discussion, namely: 1) Islamic law is an absolute idea from Allah SWT as the Creator of the Universe, which was given through revelation to his messenger, which is complex, universal, systematic, and continuous. 2) obligations are demands that have an impact on rights, a balance between the two is a necessity according to Islamic law, where this balance will create harmony and peace for mankind itself. 3) God Almighty, and Willing, does not depend on any absolute power, so that this obligation or right does not detract from his majesty, and balancing the two is purely for the benefit of mankind itself, both in life in this world and in the hereafter. Keywords: Rights & Obligations, Islamic Philosophy, Islamic Law.
ANALISIS HUKUM FIQIH DAN HUKUM POSITIF TERHADAP PRAKTIK TALAK DI LUAR PENGADILAN Wahyu Fitrianoor; Annisa Azzahra; Khulda Azizah
MAQASHIDUNA: Jurnal Hukum Keluarga Islam Vol. 4 No. 1 (2026): June 2026
Publisher : Program Studi Hukum Keluarga Islam STAI Al-Falah Banjarbaru

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47732/maqashiduna.v4i1.1278

Abstract

Abstract This study aims to analyze the validity and legal status of divorce (?al?q) conducted outside the court from the perspective of Islamic jurisprudence (fiqh) and Indonesian positive law. The research employs a qualitative normative approach, by examining statutory provisions, Islamic legal literature, and interviews with officials of the Religious Court. The findings indicate that, according to fiqh law, a divorce pronounced consciously by the husband with explicit wording is considered religiously valid, even without witnesses or official documentation. However, under Indonesian positive law, such a divorce has no legal validity, as it must be conducted before the Religious Court, in accordance with Law No. 1 of 1974 on Marriage and the Compilation of Islamic Law (KHI). The practice of out-of-court divorce creates legal uncertainty regarding the status of wives and children and may lead to the violation of women?s rights. Therefore, this study emphasizes the necessity of conducting divorce through judicial procedures to ensure legal certainty and protection for both parties.
FENOMENA TAJDID NIKAH PERSPEKTIF HUKUM POSITIF DI INDONESIA Wahyu Fitrianoor Atamy; Norfadillah Norfadillah
TASHWIR Vol. 11 No. 2 (2023)
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jt.v11i02.11521

Abstract

Abstract Renewal of marriage contracts, or what is familiarly called tajdid nikah, has been very popular lately, based on various reasons, while positive law has regulated the obligation to register marriages, both in article 2 of the marriage law, KHI in article 6, and PMA no. 19 of 2018. This phenomenon which is contrary to statutory regulations is the author's attention in researching this legal phenomenon. Type of empirical normative legal research with a positive legal approach, with qualitative methods. The results of this research state that the factors causing tajdid nikah are divided into two parts, first; positive factors, such as errors in the implementation of previous contracts, which with this tajdid are straightened out so that the contract is valid. Second; negative factors, such as getting rid of bad luck, Sharpmul (beautifying the marriage contract), and hoping for blessings from certain scholars. Meanwhile, if viewed from positive law, the motive for tajdid nikah is mostly contrary to the positive law that is already in force, due to the lack of results from this tajdid practice. However, if the motive of the couple doing this tajdid is to correct a mistake, this is justified for the sake of the validity of their marriage. Keywords: Tajdid Nikah, Marriage Law Abstrak Pembaruan akad nikah atau yang akrab disebut tajdid nikah, sangat marak belakangan ini, dengan dilatari dari berbagai alasan, sedangkan hukum positif telah mengatur tentang wajibnya pencatatan pernikahan, baik pada pasal 2 undang-undang perkawinan, KHI di pasal 6, dan PMA no. 19 tahun 2018. Fenomena yang bertentangan dengan aturan perundang-undangan ini menjadi perhatian penulis dalam meneliti fenomena hukum ini. Jenis penelitian hukum normatif empiris dengan pendekatan hukum positif, dengan metode kualitatif. Hasil dari penelitian ini menyatakan, faktor penyebab terjadinya tajdid nikah ini dibagi menjadi dua bagian, pertama; faktor positif, seperti adanya kekeliruan dalam pelaksanaan akad terdahulu, yang dengan tajdid ini diluruskan agar akadnya sah. Kedua; faktor negative, seperti tradisi untuk buang sial, tajammul (memperindah akad nikah), dan mengharap barokah dari ulama tertentu. Sedangkan jika ditinjau dari hukum positif, motif tajdid nikah kebanyakan bertentangan dengan hukum positif yang sudah berlaku, dikarenakan nihilnya asil yang dilakukan praktik tajdid ini. Akan tetapi jika motif pasangan yang melakukan tajdid ini untuk memperbaiki kekeliruan, hal ini dibenarkan demi keabsahan dalam pernikahan mereka. Kata Kunci: Tajdid Nikah, Hukum Perkawinan
Co-Authors Abdul Hadi Ahmad Fauzan Arifin Al-Insan, Zagie Zagie Anisah Norlaila Hayati Anisah Norlaila Hayati Annisa Azzahra Basyir, Ahmad Fadillah, Nor Hayati, Anisah Norlaila Juhsairiyah, Juhsairiyah Khulda Azizah Mahfuz, Ahmad Nor Fadillah Nor Fadillah Norfadillah Norfadillah Pane, Siti Rif’atussa’adah Sitorus Putra, Aldi Saputra Sholihin, Mujibus Siti Rif’atussa’adah Sitorus Pane Sri Sudono Saliro Sri Sudono Saliro