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Sistem Kontrak Perdagangan Pada Bursa Berjangka Jakarta (Commidity Exchange) Dalam Perspektif Hukum Islam Dewi, Shandra Puspita; Sulfinadia, Hamda; Efrinaldi, Efrinaldi
Jurnal Hukum Ekonomi Syariah Vol. 7 No. 1 (2024): April
Publisher : Prodi Hukum Ekonomi Syariah Fakultas Agama Islam, Universitas Muhammadiyah Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30595/jhes.v7i1.20407

Abstract

Futures trading is conducted on the futures exchange, where this exchange trades futures contracts for various commodities. Investing in futures trading is like presenting two sides of a coin, namely the risk of loss and the potential for profit. The research problem in this study is how the mechanism of the trading contract system on the Jakarta Futures Exchange and how the trading contract system on the Jakarta Futures Exchange is viewed from the perspective of Islamic law and the fatwa of MUI number 80 of 2011. This study is a literature review (library research). The results of this study show that an investor in futures trading does not need to deposit an amount equal to the value of the contract being traded but only a small percentage of the contract value. Every investor can sell their contract before it expires. At the opening of the contract, investors are required to deposit a margin. If, during the contract period, the selling or buying position incurs losses exceeding the set margin limit, the investor will receive a margin call from the AB to provide additional margin funds until it meets the requirements of the initial margin amount. According to Islamic law and fatwa MUI Number 80 of 2011, transactions involving physically and cash-settled goods (spot market) in the perspective of Islamic law can be tolerated. Meanwhile, in futures exchanges, the trading system tends to lean towards prohibited transactions such as the presence of gharar, maysir, or agreements executed when transactions do not fulfill the pillars and conditions of agreements in islamic law.
Dynamics of gender equality: Analysis of the practice of taklik talak in Morocco and Indonesia from the perspective of legal sociology Izzati, Nurul; Efrinaldi, Efrinaldi; Sulfinadia, Hamda; Shalihin, Rahmat Ryadhush
An-Nisa' Journal of Gender Studies  Vol. 17 No. 2 (2024): An-Nisa Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v17i2.280

Abstract

The practice of talk plays a crucial role in protecting the rights of wives in Islamic marriages in Indonesia and Morocco, allowing them to complain to the courts in case of a breach of the agreement by the husband. Despite its protective purpose, talk implementation is heavily influenced by both countries' social, cultural, and local policy contexts. This study aims to analyze the practice of taklik talak in Indonesia and Morocco to understand the dynamics of gender equality in Islamic family law through a socio-legal approach. This study uses qualitative descriptive, analytical, and comparative methodologies to understand talk implementation, collecting data from Islamic legal texts and legislation. Content analysis is used to explore the influence of cultural and legal factors on the practice and its impact on women's rights. The results show a complex dynamic between religious norms and aspirations for gender equality, as seen in the contradiction between contractual terms prohibiting polygamy and the teachings of the Qur'an. This underscores the need for education, discussion, and legal revision to create a more inclusive and equitable practice of Islamic law. The comparative study of practices in Morocco and Indonesia highlights differences in implementing Islamic legal principles related to gender equality; Morocco has the Moudawana reforms that control polygamy, while Indonesia adopts an approach that supports legal pluralism without significant legislative changes. Recommendations from this study include developing a more inclusive curriculum, organizing discussion forums, conducting broader comparative studies, and reforming legal policies to support gender equality.
Tinjauan Maysir terhadap Permainan Capit Boneka Lucy Lara MithaRusady; Hamda Sulfinadia; Aslan Deri Ichsandi
Saqifah: Jurnal Hukum Ekonomi Syariah Vol 8, No 2 (2023): Saqifah: Jurnal Hukum Ekonomi Syariah
Publisher : Saqifah: Jurnal Hukum Ekonomi Syariah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/sqf.v8i2.414

Abstract

The background to writing this scientific work is a game that has a new innovation now, namely the doll claw game. This game requires special skills and is quite difficult to win, so there are parties who feel disadvantaged and parties who benefit. The research questions in this case are: first, what is the practice of playing doll claws? secondly, what is the maysir concept of the puppet claw game? Third, what is the opinion of the ulama regarding the puppet claw game? To answer this question, the author conducted a library research from related books, journals, articles and websites. Then, in selecting supporting data, the author uses interview techniques and documentation in the form of pictures or photos related to the research object. The analysis that the author uses is a qualitative approach analysis technique. Based on the results of the research that has been carried out, the author can conclude, namely: first, the practice of playing doll claws begins with cards or coins that have been purchased by players on the game platform, then operated depending on the skill or skill of the player. Second, the puppet claw game seen from the concept of maysir or gambling fulfills an element of gambling. The elements in question are that there are parties who gain (win) and parties who suffer losses (lose), there are bets in the form of prizes and inserts in the game, players become addicted (continue) to play and the game is a matter of chance (testing their luck). Third, the opinion of scholars or experts regarding the law of playing doll claws is that it is haram, as well as many opinions that share the same view and research in previous journals. This creates several disadvantages which can actually bring losses.
DA'I WALAKEDU: THE DILEMMA OF DA’WAH WAGES AT HAMZAH YUNUS MUHAMMADIYAH ISLAMIC BOARDING SCHOOL KUOK – A STUDY ON THE CONCEPT OF AL-UJRAH 'ALA AL-THA'AH Desteny Layla; Hamda Sulfinadia; Efrinaldi Efrinaldi
ORASI: Jurnal Dakwah dan Komunikasi Vol. 15 No. 2 (2024): Desember 2024
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/orasi.v15i2.16128

Abstract

This research focuses on the dilemma faced by da'i in determining da'wah rates, which has led to the emergence of the term da'i walakedu in Indonesia. The study aims to analyze how Islam views the concept of al-ujrah ala al-tha'ah in relation to preachers who accept wages, either voluntarily or by setting specific rates. This research employs a field research methodology, using primary data collected through questionnaires. The sample for this study consists of seven teachers who also serve as preachers at the Mahmud Yunus Muhammadiyah Kuok Islamic Boarding School in Kampar.The findings reveal differing opinions among scholars regarding wages for preaching. According to the concept of al-ujrah ala al-tha'ah, the wages accepted by preachers are not considered payment for the knowledge imparted but are viewed as a form of assistance in obedience, which is regarded as an act of worship. Therefore, taking wages for preaching is permissible, provided that excessively high rates are not set. This dilemma is evident among the preachers at the Hamzah Yunus Muhammadiyah Kuok Islamic Boarding School. The wages they receive for preaching do not always carry a negative connotation, as these earnings are not used as a means of accumulating wealth. Instead, the wages are utilized for personal and family needs and are often allocated to help those in need. As a result, the preachers at the Islamic boarding school cannot be classified as da'i walakedu (commercial preachers).