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This study aims to reconstruct the paradigm of sharia banking product development from the perspective of Islamic commercial law and reconstruct a new paradigm of sharia banking product development that can be offered as a substitute for such a problematic paradigm. The interest prohibition doctrine is based merely on making qiyâs (analogical reasoning) of interest to ribâ jâhiliyya where this leaves an unending ikhtilâf. Meanwhile, the doctrine that seems to require sharia banking products to be developed based on mu’âmala fiqhiyya contracts is not supported by a clear Islamic law reasoning logic. This means that there is no recommendation (sunna) let alone necessity (wujûb) to use it. Both doctrines are supported by neither robust sharia law bases nor qaṭ’î sharia postulates nor ijmâ’. Therefore, these two doctrines should not be used as a paradigm since they will have an extensive impact on the development of sharia banking products. JEL Classification: G21 · L25

Berdasarkan kajian terhadap sejarah kemunculan dan sistem operasional Bank Islam beserta kinerjanya, penulis menyimpulkan bahwa konsep bank Islam pada hakekatnya merupakan bentuk islamisasi terhadap institusi perbankan. Hanya saja proses islamisasi yang terjadi baru sebatas pada aspek-aspek yang bersifat marginal, artifisial, dan formal-institusional, seperti penggantian istilah-istilah teknis dalam dunia perbankan dengan istilah yang berasal dari fikih muamalah, penghapusan bunga, dan penolakan terhadap praktek-praktek bisnis yang haram. Selebihnya, bank Islam tidak berbeda dengan bank konvensional. Dampak dari islamisasi yang kurang substansial-komprehensif tersebut adalah timbulnya kesan bahwa bank Islam justru ‘terbelenggu’ oleh konsep-konsep fikih klasik yang mendasarinya, di mana ia cenderung kontra produktif dengan tren bisnis moderen yang senantiasa menuntut efisiensi dan fleksibilitas. Agar tetap dapat survive di masa-masa mendatang, bank Islam perlu mengevaluasi diri secara terus menerus dengan selalu membuka diri terhadap berbagai kritikan yang dialamatkan kepadanya. Konsepsi yang terlalu berorientasi kepada doktrin harus diimbangi dengan kesadaran akan fakta-fakta dan tuntutan bisnis moderen, baik yang berskala lokal maupun global. Sementara itu cita-cita Islam yang ideal, seperti pemberantasan kemiskinan, pendistribusian kekayaan secara adil, dan penciptaan lapangan kerja, harus tetap menjadi orientasi utamanya. Kata Kunci:Riba, Profit and Loss Sharing, Mudlârabah, Murâbahah, Artificial Aspects of Islam Abstract:Based on the study of the history of emergence and operation of Islamic Bank and its system performance, the author conclude that the concept of Islamic bank is essentially a form of Islamization of the banking institutions. Such Islamization are limited to the marginal, artificial, and formal-institutional aspects, such as the replacement of technical terms in the banking world with a term derived from the fiqh al-mu’âmalah, the abolition of interest, and the rejection of unlawful business practices. Moreover, the Islamic bank is no different from conventional banks. The impact of such less substantial and comprehensive islamization is the perception that Islamic bank is precisely 'shackled' by the concepts underlying classical fiqh, where it tends to be counter-productive with modern business trends which are constantly demanding efficiency and flexibility. In order to remain able to survive in the future, Islamic banks need to evaluate itself continuously by always open to criticism addressed to them. The conception of Islamic banking oriented too much to the doctrine must be balanced with an awareness of the facts and the demands of modern business, both local and global scale. While the ideals of the Islamic ideal, such as the eradication of poverty, equitable distribution of wealth and job creation, should remain the main orientation.

The construct of the argument for the development of zakat treasures in the thought of Yusuf al-Qaradawi can be divided into two general and special ones. The general argument is based on the theory of qiyas and maslahah, while the specific argument is based on the theory in the jurisprudence of zakat itself, that is with respect to the criteria of zakat property. From the six criteria he mentioned he then developed one of them is a productive (growing) property. On the basis of these criteria then many new types of treasures that can be covered into zakat property, such as the treasures obtained from company stock, honey, and profession. Of course the new treasures he mentioned just as an example only. In the future it can continue to grow in accordance with the development of Muslim life. The argument for the development of zakat property can be contradicted by three arguments: ambiguity in placing the doctrine of zakat between the teachings of mahdah worship and the teachings of muamalah /'adah (worldliness); tend to separate the study of zakat from the historical context in which the obligations of zakat in the time of the Prophet and the caliph after him are always related to the life of the state / government; and stressing that the zakat is different from the taxes is basically a result of its ambiguity in looking at zakat.

Abû Is­hâq Ibrâhîm ibn Mûsâ al-Syâthibî (d. 790/1388), or who is known as al-Syâthibî, is one of the most famous fuqahâ’ in Maliki sect. When he was living in Granada in the thirteenth century, he faced a wide scale of social, economic, and cultural changes. At the same time, the teaching and practice of tasawwuf influenced the tendency of thinking of Islamic law. The big change supported him to formulate his philosophy of Islamic law. Mashlahah (mashâlih), as the main purpose of maqâshid al-syarî’ah, is the main concept of philosophy thinking in Islamic law that he built. The dichotomy of ‘ibâdât and ‘âdât contains the representation of fixed aspects which in one side is the teaching of worships (rites), and on the other side is the dynamic aspect from the Islamic law. ‘Ibâdât asked for a pure obedience from a human with the way has been specified by the God, while ‘âdât can receive any possible changes.Copyright (c) 2015 by Al-Ihkam. All right reservedDOI: 10.19105/al-ihkam.v10i2.714

Zakat fitrah yang dihukumi wajib menjadi salah satu penyebab rigiditas dalam pelaksanaannya sehingga pencapaian terhadap tujuan hakiki Diperintahkannya zakat fitrah cenderung terkalahkan oleh persepsi keabsahan pelaksanaan zakat itu sendiri sesuai ketentuan formalnya. Dekonstruksi terhadap hukum wajib zakat fitrah merupakan salah satu upaya yang bisa dilakukan untuk memecah kekakuan tersebut. Penelitian terhadap golongan yang berpandangan tidak wajibnya zakat fitrah beserta argumentasinya ini menghasilkan kesimpulan besar bahwa secara teoritis pandangan tersebut dimungkinkan kemunculannya karena dalil syarak yang mendasarinya bernilai zanni , baik wurud ataupun dalalahnya, didukung pula oleh teori al-jam’ wa al-tawfiq, istinbat bayani terhadap makna farada, dan teori nasakh. Di samping itu, dari perspektif maqasid al-syari’ah dengan berubahnya situasi sosial-ekonomi yang mengharuskan zakat fitrah, maka perubahan hukum tersebut,dari wajib menjadi sunnah, adalah sesuatu yang masuk akal. Hal ini didukung pula oleh kajian kesejarahan (tarikh al-tasyri’)yang menyimpulkan bahwa lafaz farada pada hadis tentang zakat fitrah lebih logis dimaknai secara bahasa, yang berarti menentukan (qaddara), bukannya menurut pengertian syarak, yakni mewajibkan, karena konsep tentang ahkam al-khamsah belum dikenal pada saat itu.

Ibn Rusyd, better known as Moslem philosopher, but he was actually an expert in other fields, among which was islamic jurisprudence (fiqh). He wrote a monumental work in the field of Islamic jurisprudence, namely the Bidâyah al-Mujtahid wa Nihâyah al-Muqtashid. This book compiles the book systematically, logical, and comprehensive, and serves a variety of opinions from various schools of jurisprudence that developed at that time objectively. This paper examines about Muqaddimah Bidâyah Kitab al-Mujtahid that comprise theories of understanding religious text (al-adillah al-shar’îyah) underlying causes of dissent which will be described in it, also on the systematization of this book. I finally concludes that the book Bidâyah al-Mujtahid wa Nihâyah al-Muqtashid is fiqh comparison described systematically-logical-argumentative and contains themes of fiqh holistically-comprehensive.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.1000

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.