KHUTBAH JUMAAT : MUAMALAT DENGAN RIBA-HARAM
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DR.ZAHARUDDIN
DALIL- DALIL PENGHARAPAN RIBA:
2. Al-Baqarah / ٢ البقرة
٢٧٥. الَّذِينَ يَأْكُلُونَ الرِّبَا لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَن جَاءهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىَ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللّهِ وَمَنْ عَادَ فَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ
275. Orang-orang yang makan (mengambil) riba tidak dapat berdiri melainkan seperti berdirinya orang yang kemasukan syaitan lantaran (tekanan) penyakit gila . Keadaan mereka yang demikian itu, adalah disebabkan mereka berkata (berpendapat), sesungguhnya jual beli itu sama dengan riba, padahal Allah telah menghalalkan jual beli dan mengharamkan riba. Orang-orang yang telah sampai kepadanya larangan dari Tuhannya, lalu terus berhenti (dari mengambil riba), maka baginya apa yang telah diambilnya dahulu (sebelum datang larangan); dan urusannya (terserah) kepada Allah. Orang yang kembali (mengambil riba), maka orang itu adalah penghuni-penghuni neraka; mereka kekal di dalamnya.
2. Al-Baqarah / ٢ البقرة
٢٧٩. فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللّهِ وَرَسُولِهِ وَإِن تُبْتُمْ فَلَكُمْ رُؤُوسُ أَمْوَالِكُمْ لاَ تَظْلِمُونَ وَلاَ تُظْلَمُونَ
279. Maka jika kamu tidak mengerjakan (meninggalkan sisa riba), maka ketahuilah, bahwa Allah dan Rasul-Nya akan memerangimu. Dan jika kamu bertaubat (dari pengambilan riba), maka bagimu pokok hartamu; kamu tidak menganiaya dan tidak (pula) dianiaya.
30. Ar-Ruum / ٣٠ الروم
٣٩. وَمَا آتَيْتُم مِّن رِّباً لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّهِ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُوْلَئِكَ هُمُ الْمُضْعِفُونَ
39. Dan sesuatu riba (tambahan) yang kamu berikan agar dia bertambah pada harta manusia, maka riba itu tidak menambah pada sisi Allah. Dan apa yang kamu berikan berupa zakat yang kamu maksudkan untuk mencapai keridhaan Allah, maka (yang berbuat demikian) itulah orang-orang yang melipat gandakan (pahalanya).
2. Al-Baqarah / ٢ البقرة
٢٧٦. يَمْحَقُ اللّهُ الْرِّبَا وَيُرْبِي الصَّدَقَاتِ وَاللّهُ لاَ يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ
276. Allah memusnahkan riba dan menyuburkan sedekah . Dan Allah tidak menyukai setiap orang yang tetap dalam kekafiran, dan selalu berbuat dosa .
2. Al-Baqarah / ٢ البقرة
٢٧٨. يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَذَرُواْ مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ
278. Hai orang-orang yang beriman, bertakwalah kepada Allah dan tinggalkan sisa riba (yang belum dipungut) jika kamu orang-orang yang beriman.
3. Ali 'Imran / ٣ آل عمران
١٣٠. يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ الرِّبَا أَضْعَافاً مُّضَاعَفَةً وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ
130. Hai orang-orang yang beriman, janganlah kamu memakan riba dengan berlipat ganda dan bertakwalah kamu kepada Allah supaya kamu mendapat keberuntungan.
4. An-Nisaa' / ٤ النساء
١٦١. وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُواْ عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَاباً أَلِيماً
161. dan disebabkan mereka memakan riba, padahal sesungguhnya mereka telah dilarang daripadanya, dan karena mereka memakan harta benda orang dengan jalan yang batil. Kami telah menyediakan untuk orang-orang yang kafir di antara mereka itu siksa yang pedih.
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References to riba in the Qur'an and Sunnah
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Qur'an
The Qur'an states the following on riba:
| “ | That they took riba, though they were forbidden and that they devoured men's substance wrongfully – We have prepared for those among men who reject faith a grievous punishment (Quran 4:161) | ” |
| “ | Those who charge riba are in the same position as those controlled by the devil's influence. This is because they claim thatriba is the same as commerce. However, God permits commerce, and prohibits riba. Thus, whoever heeds this commandment from his Lord, and refrains from riba, he may keep his past earnings, and his judgement rests with God. As for those who persist in riba, they incur Hell, wherein they abide forever (Quran 2:275) | ” |
| “ | God condemns riba, and blesses charities. God dislikes every disbeliever, guilty. Lo! those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve. O you who believe, you shall observe God and refrain from all kinds of riba, if you are believers. If you do not, then expect a war from God and His messenger. But if you repent, you may keep your capitals, without inflicting injustice, or incurring injustice. If the debtor is unable to pay, wait for a better time. If you give up the loan as a charity, it would be better for you, if you only knew. (Quran 2:276-280) | ” |
| “ | O you who believe, you shall not take riba, compounded over and over. Observe God, that you may succeed. (Quran 3:130) | ” |
| “ | And for practising riba, which was forbidden, and for consuming the people's money illicitly. We have prepared for the disbelievers among them painful retribution. (Quran 4:161) | ” |
| “ | The riba that is practised to increase some people's wealth, does not gain anything at God. But if people give to charity, seeking God's pleasure, these are the ones who receive their reward many fold. (Quran 30:39) | ” |
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Ahadith
Riba is mentioned in a number of hadith:
| “ | Jabir said that Muhammad cursed the accepter of usury and its payer, and one who records it, and the two witnesses, and he said: They are all equal.[23] | ” |
| “ | Narrated Abu: We used to be given mixed dates (from the booty) and used to sell (barter) two Sas of those dates) for one Sa (of good dates). The Prophet said (to us), "No (bartering of) two Sas for one Sa nor two Dirhams for one Dirham is permissible", (as that is a kind of usury). (See Hadith No. 405).[24] | ” |
| “ | Narrated 'Umar bin Al-Khattab: Allah's Apostle said, "The bartering of gold for silver is Riba, (usury), except if it is from hand to hand and equal in amount, and wheat grain for wheat grain is usury except if it is form hand to hand and equal in amount, and dates for dates is usury except if it is from hand to hand and equal in amount, and barley for barley is usury except if it is from hand to hand and equal in amount.".[25] | ” |
| “ | Narrated Ibn 'Umar: Muhammad said, "The selling of wheat for wheat is Riba (usury) except if it is handed from hand to hand and equal in amount. Similarly the selling of barley for barley, is Riba except if it is from hand to hand and equal in amount, and dates for dates is usury except if it is from hand to hand and equal in amount.[26] | ” |
| “ | Narrated AbuHurayrah: Muhammad said: If anyone makes two transactions combined in one bargain, he should have the lesser of the two or it will involve usury.[27] | ” |
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PENGENALAN RIBA :
Riba (Arabic: ربا, [rɪbæː]) means one of the senses of "usury"[citation needed]. Riba is forbidden in Islamic economic jurisprudence fiqh and considered as a major sin. Simply, unjust gains in trade or business, generally through exploitation.
There are two types of riba discussed by Islamic jurists: an increase in capital without any services provided and risktaking, which is prohibited by the Qur'an, and commodity exchanges in unequal quantities, prohibited in theSunnah.
Riba was forbidden in the Medinan society of Muhammad, just like in the medieval Christian world. Historically, the consensus of Muslim jurists understood that any loan that involved an increase in repayments was forbidden, and as such, the Islamic state prohibited it. This prohibition was reconsidered with the advent of European influence during the Age of Enlightenment.
The word is a Quranic term. One of its applications is "interest" or "usury" on loaned money. The Quranic term is not limited to money but as well includes all loan transactions in which the debtor returns a sum of goods in excess or above the original loan, be it money, eatable or any other item or goods; anything in excess of original is considered riba if items exchanged are of the same kind (such as gold for gold). Riba is any increment on a loan or debt, either preconditioned or in rescheduling.
Riba is considered amongst the Seven heinous sins (Al-Saba al-Mubiqat - السَبعَ الموبِقاتِ), namely:[1]
- Believing in gods other than Allah.
- Magic.
- Murder.
- Riba/usury.
- Unlawfully taking orphans' money.
- Fleeing the battlefield.
- Accusing chaste, pious women.
The Qur'an states:[2]
| “ | يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ الرِّبَا أَضْعَافًا مُّضَاعَفَةً وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ | ” |
3:130 O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful.
| “ | وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا | ” |
2:275 Allah has permitted trade and has forbidden interest
Mohammad said in his farewell sermon: "God has forbidden you to take Riba, therefore all riba obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer inequity. God has judged that there shall be no riba and that all the riba due to `Abbas ibn `Abd al Muttalib shall henceforth be waived.".[3]
The Qur'an explicitly prohibits riba, and since the Qur'an is an undisputed source of guidance for Muslims, all Muslim authorities unanimously agree on prohibition of riba. There is no difference of opinion between any school of thought on the prohibition of riba in Islamic shariah.
The Qur'an mentions that the person who deals with riba (ربا) will stand (on judgement day) as one who is beaten by Satan into insanity.[4]Here, Qur'an makes it clear that "trade" and "riba" are not the same and that God forbade "riba" and allowed "trade".[5] It further states that whoever accepts the guidance of God must immediately stop dealing in riba, and those who return to riba after God's guidance has reached are dwellers in fire because God destroys "riba" and will reward those who give to charity.
Mohammad cursed the one who deals with riba. From Jabir: Mohammad cursed the receiver and the payer of riba, the one who records it and the two witnesses to the transaction and said: "They are all alike [in guilt]." [Sahih al-Muslim, Sahih Al-Bukhari, Tirmidhi, Ibn Majah, Bahiqi and Musnad Ahmad]
Islamic shariah considers riba as a tool of oppression and a means to unjustly take the money of others[6] by exploiting their needs and circumstances. Hence, it forbids a riba-based system altogether and promotes charity as an alternative. Therefore, Mohammad said: "God has judged that there shall be no riba" [Last Sermon]
The crimes of dealing in riba are so serious that God has declared war against those who deal in it.[7] Mohammad has cursed anyone who deals with riba, the one who takes it, the one who pays it and the one who records it, as their sins are considered equal under the Quran.[8]
Riba is considered to be a greater sin, for Muslims, than that of eating pork or drinking alcohol. Mohammad declared the practice of riba worse than adultery, worse than "to a man committing adultery with his own mother".[9]
Prohibition of riba
The Qur'an deals with riba in 12 verses, the word appearing eight times in total, three times in 2:275, and once in 2:276, 2:278, 3:130, 4:161 and 30:39.[10]
The Mekkan verse in Surah al-Rum was the first to be revealed on the topic: And whatever Riba you give so that it may increase in the wealth of the people, it does not increase with Allah (Quran 30:39)
The other Medinan verses: And because of their charging Riba while they were prohibited from it (Quran 4:161) Those who believe do not eat up Riba doubled and redoubled (Quran 3:130)
Culminating with the verses in Surah Baqarah: Those who benefit from interest shall be raised like those who have been driven to madness by the touch of the Devil; this is because they say: "Trade is like interest" while God has permitted trade and forbidden interest…God deprives interest of all blessings but blesses charity.... O believers, fear God, and give up the interest that remains outstanding if you are believers. If you do not do so, then be sure of being at war with God and His messenger. But, if you repent, you can have your principal.... (Quran 2:275-280)
Jurists do not consider the first two verses as clear prohibitive verses on the matter, whereas the latter two have been understood to prohibit Muslims from riba.
Tabari quotes a number of Tabi'een, who state the verse from Surah al-Rum refers to a gift whereas al-Jawzi quotes Hasan al-Basri as stating it refers to riba.[11] Either way, there is insufficient indication from this verse that riba is prohibited, if it does indeed refer to riba.
The second verse refers to the Jews and their taking of riba, which leaves it unclear if such a prohibition applies to the Muslims.
The next verse is seen by many as prohibiting riba, including Ibn Hajar al-Asqalani.[12] However it appears that recourse to some traditions relating to Amr ibn Aqyash are required for the prohibition as the verse itself could be interpreted as expressing a preference against interest.
The verses from Surah Baqarah are seen as categorically forbidding riba. The backdrop to these verses was the dispute between Banu Thaqif and Banu Amr ibn al-Mughirah over riba due on loans between them. As such, the jurists historically agreed on the prohibition of riba from these verses and termed it riba al-nasia, distinguishing it from the interest in exchanging like goods in different quantities, mentioned in a number of narrations, riba al-fadl.
As such, some jurists saw riba forbidden early in Mecca, some in the year 2 AH and some after the opening of Mecca, but the majority agreed on its prohibition.
Some of the modern jurists, like Abduh, Rashid Rida, Shaltut, Sir Syed Ahmed, Fazl al-Rahman, Tantawi and Qardawi have tried to legitimize bank interest.[13] The earlier ones legitimized it for awqaf and state that investment schemes during the late period of the Ottoman rule. They were the first to introduce the notion that riba al-nasia was permitted. Those who followed them remained minority voices whilst the vast majority of modern jurists prohibit it also. The modernists proposed a number of legal arguments that have been heavily criticized for using false legal reasoning, mixing hikma and illah, selective historical readings of the commercial contracts at the time of Muhammad, and misapplication of principles (mafhum al-mukhalifah).
They also advanced non-legal rational arguments such as the necessity of modern finance, necessary for efficient allocation of resources, commercial interest not being the riba prohibited in Islam, no violation of justice or exploitation these days and interest rates are not very high, to name but a few.[14] Most of these arguments have been criticized by modern writers, including Siddiqi, Zarqa, Khan & Mirakhor and Chapra, a good case in point being the published Supreme Court of Pakistan Judgement on the matter.
Rationale of the prohibition
As an exchangeable term with riba, interest is defined by Ismail Ozsoy, professor of economics in Fatih University, Istanbul, as "an unearned or unequally distributed income." Riba or interest is unearned when the realized income that is earned out of the loan is less than the interest rate, and it is unequally distributed income when the realized income is higher than planned.
Ozsoy argues that the main characteristic of interest is that either the borrower or the lender would absolutely and inevitably be subjected to a loss and an injustice in any case, for its rate is fixed at the very beginning, but it is impossible to predict the outcome of the business at which the loan is used, profit or loss, or how much either would be. Thus, it can be identified with an absolute injustice for either side of the transaction. It does not matter whether the interest rate is high or low and whether it is called interest or usury because the different kinds of interest or different rates change only the address, or the direction, of the injustice; it is sometimes the payer and sometimes the receiver of interest who is exposed to this injustice and/or financial loss.
Ozsoy bases his argument about the unfairness of interest on the Quranic verses: "O you who believe! fear Allah and give up what remains of your demand for interest, if you are indeed believers. If you do it not, take notice of war from Allah and His Messenger: but if you repent you shall have your capital sums; deal not unjustly and ye shall not be dealt with unjustly" (Baqara, 2:278-279).[16]
Ozsoy argues that injustice and unequal distribution of income is an indispensable nature of interest as well as usury, which is considered to be an excessive rate of interest. As a matter of fact, while any high rate of interest may expose the borrower to a financial loss in hard economic conditions, any low rate may expose the lender to a loss in favourable economic conditions where return on capital is high. This case reveals that there is not any acceptable rate of interest, low or high, from the standpoint of the equitable distribution of income. That characteristic of interest arises from the fact that its rate is predetermined despite the impossibility for mankind of predicting whether or not a profit will be made, and even if, how much it will be.
Ozsoy compares the interest mechanism to a two-bladed saw, or a knife, that cuts on both sides, such that either the borrower or the lender must pay more than they received—one or the other side is unavoidably injured by the interest mechanism.
Interest is the income earned by the borrowed financial capital regardless it is in the production process or not. Interest is the allocation, to the capital owner, of an unearned, undeserved, unborn, unavailable and imaginary income that might be attained without producing anything and without contributing any value to the revenue of the society. It imposes all the risks on the debtor directly and on the society indirectly but not on the lender although it is directly related to him/her.[17]
Interest mechanism prevents the fair distribution of positive or negative outcomes of economic activities among the lender and borrower and worsens the income distribution. This occurs either by providing the capital owner a certain and fixed percentage of earning in any case regardless of the negative outcome of the business, or by limiting his earning with only a predetermined amount of return in case the borrower entrepreneur earns considerably high income out of his/her financial capital.[18]
The main reason advocated by Siddiqi and Ganameh as to the rationale of prohibition is that it is oppression involving exploitation. In matters of consumption loans, it is necessary that those who have wealth should assist those without, and in productive loans, a guaranteed return on capital is unjust given the uncertainty surrounding entrepreneurial profits, whereas a return to both parties as a rate of profit would be more equitable.[19]
Taji al-Din argues the reason appears to be the restriction in circulation of wealth among those who already have it. Lenders would not provide loans to those they believe are unable to repay so such wealth would be restricted to those able to service the debt. This is something forbidden categorically by the Quran and the effects on society result in the accumulation of wealth amongst those who have it and increase the divide between the rich and poor.
Mawdudi believes the cause relates to the undesirable resulting effect of an imbalance between production and consumption. This is caused by the transfer of purchasing power from those with a high propensity to consume to those with a low propensity to consume. The latter group reinvests its income in production, increasing production and decreasing consumption demand. The cost of capital results in increased prices of consumption goods, accentuating this process. Mawdudi believes thar this is the source of evils in the economy such as stagnation,depression, monopoly and ultimately imperialism. Interest-free loans and the prohibition of return on capital along with zakat, wages, profitand profit-share recreates this balance. The focus shifts to the entrepreneur whose activity becomes the only source of income along with wages, giving him the upper hand in society. Siddiqi and Ganameh cite the hadith of "income devolved on liability" in this context.[20]
Some argue[who?] that interest allows the creation of a group of people who contribute nothing to society, simply generating income from capital. This starves society of their contribution and the rationale of prohibition is to reverse this.
Ibn Rushd argued the rationale relates to the possibilities of cheating that exists in riba, which is clearly visible in riba fadl.[21] Other arguments that some writers[who?] try to extract from indications on the divine texts include the rationale being corruption, unjust acquisition of property rights, destruction, and a detrimental personality.
Hameedullah believes the reason is the unilateral nature of the risk born in these agreements.[22] The Islamic principle is for a reward, there must be some liability incurred; otherwise, a return is prohibited.
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RIBA: (Bahasa Melayu)
pengenalan RIBA :
pengenalan RIBA :
Riba ertinya adalah al-ziyadah (tambahan). Daripada segi bahasa, bermaksud tambahan atau kenaikan. Secara istilah, ia bermaksud penambahan nilai ke atas sesuatu pinjaman yang disyaratkan oleh pemberi pinjaman atau dijanjikan oleh penerima pinjaman manakala dalam pertukaran sesetengah barangan dan matawang, ia bermaksud perbezaan nilai akibat kuantiti yang berbeza ataupun perbezaan waktu pertukaran.
Riba Zaman Jahiliyyah
Pada zaman Jahiliyyah, riba terkenal dengan dua model yaitu riba nasi'ah dan riba fadhl:
Riba Nasi'ah
1. Menurut Qatadah, riba al-nasi'ah adalah riba kaum jahiliyyah dimana seorang menjual sesuatu hingga tempoh waktu tertentu. Apabila tempoh waktu itu tamat sedangkan pembelinya belum mampu melunasi pembayarannya maka harganya dinaikkan dan tempohya dilanjutkan lagi.
2. Mujahid mengatakan bahawa pada zaman jahiliyyah ada orang yang mempunyai hutang kepada orang lain, lalu yang berhutang berkata kepada pemberi hutang, "Hutang saya akan saya bayar "sekian (lebih)" dengan syarat anda melanjutkan tempohnya kepada saya". Lalu orang itu melanjutkan waktunya.
3. Abu Bakar Al-Jashshah mengatakan bahawa pada zaman jahiliyyah riba hanya pinjaman berjangka dengan penambahan bunga bersyarat. Penambahan bunga itu sebagai imbalan dari penundaan waktu pelunasan hutangnya, lalu Allah SWT membatalkan sistem itu.
4. Menurut Al Imam Ar-Razi dalam tafsirnya, "Sesungguhnya riba al-nasi'ah itulah yang terkenal di zaman jahiliyyah kerana seseorang dari mereka meminjamkan wangnya kepada orang lain dengan tempoh tertentu, dengan syarat ia harus memberinya bunga tertentu setiap bulan. Kalau tidak sanggup memenuhi janjinya maka bunganya ditambah dan waktunya dilanjutkan".
]Riba Fadhl
Riba ini terjadi apabila seseorang menjual sesuatu dengan sejenisnya dengan tambahan, seperti menjual emas dengan emas, mata wangdirham dengan dirham, gandum dengan gandum dan seterusnya.
- Abu Said Al-Khudari berkata, "Rasulullah bersabda : "Emas dengan emas, perak dengan perak, gandum dengan gandum, syair dengan syair, korma dengan korma dan garam dengan garam dipertukarkan dengan sama, segenggam dengan segenggam. Siapa yang manambah atau minta tambah maka ia telah malakukan riba, baik yang meminta maupun yang memberi, dalam hal itu sama saja. Hadith Riwayat Al-Syaikhan.
- Dari Abu Said Al-Khudari, katanya, "Bilal datang kepada Rasulullah SAW dengan membawa korma kualitas Barni. Lalu Rasulullah SAW bertanya kepadanya, "Dari mana korma itu ?". Ia menjawab , "Kami punya korma yang buruk lalu kami tukar beli dua liter dengan satu liter". Maka Rasulullah bersabda:
"Masya Allah, itu juga adalah perbuatan riba. Jangan kau lakukan. Jika kamu mau membeli, juallah dahulu kurmamu itu kemudian kamu beli kurma yang kamu inginkan. Muttafaq 'alaih
Jenis riba yang pertama sudah jelas, sedangkan jenis yang kedua hanya terdapat pada perbedaan kualiti barang sejenis yang dipertukarkan sehingga jual beli tersebut digolongkan sebagai riba. Rasulullah memerintahkan untuk menjual dulu kurma yang hendak dipertukarkan dan wangnya digunakan untuk membeli kurma yang lebih bagus. Ini semua diamanatkan oleh Rasulullah untuk menjauhkan ummatnya sejauh mungkin dari bayangan riba.
Begitu pekanya perasaan Rasulullah dari bayangan riba dalam sistem ekonomi masyarakat. Beliau berhasil memecah penyakit riba yang telah mendarah daging di zaman jahiliyyah.
Contoh Riba Masakini
Sistem perbankan
Sistem perbankan adalam sistem kewangan yang dikenal pasti paling banyak menjalankan urusan riba', seperti pinjaman rumah, kereta, wang tunai, pinjaman pelajaran dll. Dalam sistem perbankan konvensional, faedah dikenakan ke atas peminjam, bermakna peminjam terpaksa membayar dalam jumlah yang lebih tinggi daripada jumlah sebenar yang dipinjam. Jika peminjam gagal membayar pada tempoh yang ditetapkan, jumlah faedah yang dikenakan juga akan bertambah tinggi dan sekiranya si peminjam gagal juga membayar pinjaman tersebut, bank dengan mudahnya akan membawa kes tersebut ke mahkamah yang seterusnya boleh membawa kepada perisytiharan muflisterhadap si peminjam.
Sistem Insurans
Unsur riba terdapat dalam urusniaga Pinjaman dari Polisi (policy loan) yang ditawarkan kepada peserta dalam produk Insurans Nyawa. Dalam sistem kemudahan pinjaman ini, Syarikat insurans akan mengenakan bayaran faedah (interest) kepada peserta yang membuat pinjaman. Jelas sekali bahawa bayaran faedah tersebut merupakan riba yang dilarang oleh Islam.
Elemen riba turut wujud dalam penjanaan keuntungan pelaburan dan insurans yang akan digunakan dalam pembayaran pampasan kepada pemegang polisi. Ini kerana dana-dana tabungan insurans, kebanyakannya dilaburkan dalam instrumen kewangan seperti bon dan juga saham yang kerap melibatkan syarikat-syarikat yang berurusniaga dengan kegiatan sistem perbankan konvensional.
Penyelesaian Riba
Sistem perbankan
Bagi membolehkan sistem perbankan yang diamalkan selaras dengan hukum Islam, urusniaga faedah (riba) adalah diharamkan sama sekali. Sebaliknya, bank masih boleh menjana keuntungan walaupun tanpa urusniaga riba melalui konsep-konsep berikut:-
- Mudharabah (perkongsian keuntungan)
- Wadiah (simpanan amanah)
- Musyarakah (usaha sama)
- Murabahan (kos tambahan)
- Ijarah (pajakan)
Untuk maklumat lanjut, sila rujuk rencana Perbankan Islam.
]Sistem Insurans
Para ulamak telah sepakat memutuskan Takaful sebagai ganti kepada Insurans Konvensional. Dasar Tabarru'at menjadi teras utama yang membina paksi Takaful. Penggunaan dasar ini turut menyelamatkan pengurusan Takaful untuk seiring dengan keredhaan Syarak dalam soal Muamalah Islam. Dengan penggunaan Tabarru'at ini maka Takaful terselamat dari terkena unsur gharar dan maisir.
]Takrif Tabarru'at
Tabarru'at merupakan perkataan Arab yang bermaksud menderma secara ikhlas. Dalam konteks perniagaan Takaful, setiap peserta yang ingin mendapatkan perlindungan Takaful mestilah hadir dengan niat yang ikhlas untuk menderma bagi membantu para peserta yang lain jika mereka menghadapi musibah. Dalam erti kata yang lebih tepat ialah, semua peserta tersebut bersetuju untuk saling membantu dikalangan mereka di atas niat yang sama.
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