Search

Among many divisions of contract (‘aqd) in mu’âmalah shar’iyyah, the dichotomy between tabarru’ and mu’âwaḍah contracts is the most influential paradigm in getting to know the jungle of classical and contemporary mu’âmalah contracts. Tabarru’ contract (tabarru’ât) means contracts of virtue as if it should be free from material self-interest or any other profane benefit. Meanwhile, mu’âwaḍah contract (mu’âwaḍât) means business contracts as if it is laden with material calculation and other various forms of self-interest. The dichotomic paradigm of these contracts is quite urgent that it is often made the ground to determine whether or not some material benefit obtained from certain contracts is allowed. It is interesting to observe, that the Indonesian law of obligation which is originating from a Dutch colonial legacy actually also acknowledges such a contract. It is, however, not as strict as its divisions in Islamic fiqh.

Basically islamic banking products derived from classical mu ’amalah contracts as explained in many various books of Islamic law(kutub al-fiqh). Since such the contracts are not applicable in banking system, it is required many efforts to transform them into banking system. There were two forms of contract transformation, firstly modification of classical mu ’amalah contracts in limit sense. In this modus, they were modified to be applicable in banking context. These forms can be reflected at the applications of mud}a>rabah, musya>rakah, and mura>bah}ah in Syari ’ah banking. Secondly, creating new contracts derived from the classical m ’uamalah contracts, for examples the contract of musya>rakah mutana>qis}ah and al-ija>rah al-muntahiyah bi al-tamli>k. Both contracts have never been known in classical mu ’amalah contracts. In the opinion of some muslim scholars, some modified contracts in shari’ah banking are not appropriate the rules of mu ’amalah shar ’iyah, among them are the applications of mura>bah}ah, mud}a>rabah, and musya>rakah. The application of murabahah contract, for example, deemed the same as the loan with fixed rate of interest.

Ahmad Hassan (1887-1958), prominent figure of Persatuan Islam (Persis) who had critical views on Islamic law, offered a conceptual defiling stilth or najis in the context of ablution in Islamic law. In his view there were three kinds of najis: (i) najis as impurity that must be cleaned before praying (salat); (ii) najis as impurity that was forbidden to eat; and (iii) najis as impurity that contained in heart (qalb). These three kinds of najis, according to Hassan, were absolutely based on the rules in Qur`an and Sunnah of the Prophet. Furthermore we can see many controversial opinions of his views in detail rules in this field. In the first kind of najis, according to him, there were only five or six sorts of impurity that were all human substances, they are feces, urine, blood of menstruation, blood of childbirth, mazi, and wadi. These sorts of impurity purely based on the traditions of the Prophet and other legal reasoning. No other impurity or najis need to be cleanned before praying (salat) excepts those five sorts. So, some sorts of impurity like (spittle of) dog, pig, and animal manure, according to his view were not najis that have to be cleanned before praying. In the second kind of najis, according to Hassan forbidden foodstuffs were only forbidden foodstuffs mentioned in Qur`an. There was no forbidden foodstuff outside the Qur`an. In the third kind of najis, according to him, there was metaphor impurity that was in the hearts of unbelievers. The first and second concept of impurity or najis above are important to be studied furthermore.

Pembiayaan murabahah di bank-bank syariah adalah produk pembiayaan yang berbasis pada akad bay’ al-murabahah. Jika dianalisis dalam perspektif fikih muamalah akad bay’ al-murabahah yang dipraktikkan dalam produk-produk pembiayaan bank syariah tersebut sesungguhnya telah mengalami transformasi sehingga tidak lagi sama persis dengan konsepnya dalam fikih. Tulisan ini memfokuskan diri pada dua persoalan pokok, yakni apa saja bentuk-bentuk transformasi akad yang terjadi pada akad bay’ al-murabahah tersebut dan bagaimana hukum dari transformasi akad tersebut dalam perspektif fikih muamalah. Berdasarkan analisis terhadap data lapangan yang ada, penulis menyimpulkan bahwa transformasi akad bay’ al-murabahah pada produk pembiayaan di bank syariah sekurang-kurangnya meliputi lima aspek, yakni: konstruk akadnya, motif yang mendasari akad, pelibatan akad wakalah, persyaratan jaminan (agunan), dan denda terhadap angsuran yang bermasalah. Jika dinilai dari aspek syariahnya terdapat dua aspek yang tidak sesuai, yakni adanya angsuran pembayaran yang substansinya mirip dengan kredit yang berbunga dan adanya denda bagi yang pembayaran angsuran tersebut bermasalah.