Price Based on Islamic Law Perspective
DOI:
https://doi.org/10.61841/qescgd46Keywords:
price, fluctuations, Islamic lawAbstract
Some factors that trigger for the price fluctuation can be grouped into two factors, namely external factors related to the producer and distribution of commodity trade goods in order to do business with fair play and avoid corruptive and manipulatives behavior. While the internal factor is an opportunistic of consumer behavior in buying commodities trade goods so as not to obtain a competitive price. The addition of the sale price of sharia institutional financing services is permissible considering the payment pattern due to tempo and installment requires long time tenor service that requires operational cost and proportional profit. Trading activities essentially require a fairness in the field of price. The trade war and the dumping behavior of the international trading world are gaining a competitive price from its trade commodity. Fuqahā' which is a group of Islamic law thinkers makes methodological parameters and legal parameters related to the price and the dynamics of the problem as a reference to the Islamic economic attitudes of the Muslims in order not to get stuck on Ribawi transactions.
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References
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64. Some of the followers of Hanafiyyah, Imam Malik and his opinion with him from among his followers, and he is also one of the opinions in the Madhhab of Imam Shafi'i, and this is also a famous opinion among the Hanbali Madhhab.
65. Kamaluddin Abi al-Baqa Muhammad bin Musa bin Isa al-Damiri, al-Najm al-Wahhaj Fi Syarh al-Minhaj, (Beirut; Dar al-Minhaj, 2004), j.4, h. 341Ibid.
66. ToseefAzid, Mehmet Asutay, And Umar Burki, Theory of The Firm, Management And Stakeholders: An Islamic Perspective ,Islamic Economic Studies, Vol. 15 (1), July 2007, 1-30.
67. The Ushuliyyah rule is a composite of the words Qaidah and Ushuliyyah, the rules in Arabic written with Qaidah, meaning the benchmark, guidelines and starting point. Some are defined as regulations. The plural form of Qa'idah (Mufrad) is Qawa'id. The Ushuliyyah derives from the word al-ashl, meaning principal, basis, or evidence as the foundation. So, the rule ushuliyyahadalah a guideline to dig the evidence Syara ', the starting point of the evidence or regulation is used as a method of excavation law, the rule of Ushuliyyah is also known as the rule of Istinbathiyah or some mention as a rule Lughawiyah, the Ushuliyah rule is the basis for the use of sentences or words used in text or Nash that give the meaning of certain laws based on the observation of Arabic language and literature. See Beni Ahmad Saebani, IlmuUshulFiqh, (Bandung: library Setia, 2009), H. 193-194
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69. Miftahul A, A. FaishalHaq, UshulFiqh: Kaidah-kaidahPenetapanHukum Islam, (Surabaya: Citra Media, 1997), h. 217
70. The terms of the rightful istitsnā ' There are three: 1) Mustatsna and mustatsnaminhu interconnected (ittishol). Like, everyone went to the mosque except Ahmad. Ahmad here removed from the state of the go. Not to say "everyone went to the mosque" then said after a moment "except Ahmad". Linguists agreed to reject it, because when disconnected was not an exception enhancer. If you intend to exclude at first, then can be seen his intention afterwards, do not pause. 2) The Mustatsna did not spend his mustatsnaminhu. If it spends, then istitsnā ' is deemed invalid, for playing around. Example: I have money of Rp 1000, except Rp 1000. Istisna ' Like this is not valid. 3) Mustatsna and MustatsnaMinhu do not wear the letter ' atof. If the sentence is using the letter ' Atof, then the Batallah terms istit'ā '. Like: I have Money Rp 500, and not Rp
100. Istitsnā ' Like this is considered invalid. Al-KhudhoriBiek, Ushulfiqh, (Beirut: Dar al-Dar al-Fikr, 2007), p. 207-209
71. This hadith narrated by Ibn Maajah, no. 2340 and 2341 Mawshul (connected) from the Hadith Ibn ' Abbas. Also narrated by Al-Daruquthny in the sunan, Jld. III, p. 77 and Jld. IV, H. 228 of the Hadith Abu Sa'id al- Khudry. But in both histories there are weaknesses and ' Illat (defects). Once so, this hadith was strongly judged by al-Nawawy based on its path and also approved by Ibn Rajab in his book, Jaami ' al-'uluumWa al- Hikam, Jld. IV, H. 217. This hadith is also narrated by Imam Ahmad in his Musnad-with Lafazh which is slightly different-and Imam Malik in his Muwaththa '. Shaykh al-Buushiiry in his book Mishbaahaz- Zujaajahfiizawaa'id Ibn Maajah states, the Sanad is supported by the narrators of the quality of Tsiqaat, only that he munqathi ' (disconnected Sanadnya line) as discussed in the discussion Chapter ' Whoever sells the palm tree. Also narrated by Imam Ahmad in his Musnad, Imam al-Shaafi'ah in his MusnadMursal as well as by al-BaihaqyMarfu ' from the line of Muhammad ibn Abi Bakar of Fudlail ibn Sulaiman, then (al- Baihaqy). Pose a danger.
72. Faalih bin Muhammad al-Shugair dan ‘Adil bin ‘Abdul Syakur al-Zurqy, SilsilahManaahijDawraat al- ‘Uluumasy-Syar’iyyah –fi`ah an-Naasyi`ah, (Riyad; Dar al-Isybiya, 2002), h.155-157
73. Ahmad bin al-Syaikh Muhammad al-Zarqa, Syarh al-Qawaid al-Fiqhiyah, (Damaskus; Dar al-Qalam Li al- Tab’ahWa al-NasyrWa al-Tauzi’, 1409/1989), h.167
74. Ahmad bin Muhammad al-Zarqa, h.172Ibid.,h. 155
75. Syamsuddin al-Syarbini, al-Siraj al-Munir, (Cairo; MaktabahBulaq, 1985), h. 91
76. Abdul Karim Zaidan, Al-Wajiz Fi Syarhi al-Qawaid al-Fiqhiyah Fi al-Syariah al-Islamiyah Nuaddi Ila al- FaqriWa al-Kharabi al-Buyut; 100 KaidahFikihDalamKehidupanSehari-hari, (Jakarta: Pustaka al-Kautsar, 2008), h.122
77. Muhammad Siddiq bin Ahmad al-Burnu, Al-Wajiz Fi Idkhal al-Qawaid al-Fiqhiyah, (Beirut: Muassasah al- Risalah, 1983), h. 247
78. Ahmad bin Muhammad al-Zarqa,… h. 227
79. Muhammad Siddiq bin Ahmad al-Burnu, h.193
80. Candra Wahyu Hidayat, Hendy Hermawan, Application Of Marketing Mix Strategies In Islamic Perspective, International Journal of Business, Accounting and Management, Vol. 2 (4), September, 2017: 49-56.
81. A.H.M., Sadeq, Factor Pricing and Income Distribution From an Islamic Perspective, IIUM Journal of Economis and Management, Vol. 2 (1), January, 1989: 45-64.
82. JaihMubarok, FikihMu’amalahMaliyyah; AkadJual-Beli, (Bandung: SimbosiaRekatama Media, 2017), h.102
83. Abdul Azim Islahi, KonsepEkonomiIbnuTaimiyah, (Surabaya: Penerbit Bina Ilmu, 1997), h.107Ibid.
84. M. Abdul Manan, Teori dan PraktekEkonomi Islam, (Yogyakarta: Dana Bakti Prima Yasa, 1997), h.156
85. Abu Husain IbnuHajjaj Muslim, Sahih Muslim, (Beirut: Dar al-Kutub al-Alamiyah, 1992), h.1227
86. Muhammad Nasiruddin, Sahih TarghibWa al-Tarqib; Hadis-hadis Sahih TentangAnjuran Dan JanjiPahala, Ancaman Dan Dosa, (Jakarta: PustakaSahifa, 2008), h. 63
87. Muhammad dan Alimin, Etika dan PerlindungandalamEkonomi Islam, (Yogyakarta: BPEF Yogyakarta, 2004), h. 325
88. Fuqahā ' who argued thus from various Sunni Madhhab are: Abu Bakar al-Jashash (Hanafi), Ibn Hazm al- Zhahiri (Zhahiri) and Zain al-'abidin Ali Ibn Husain (Shafi'i) QS. Al-Baqarah: 2: 275:
.a ٱﻟﱠﺬِﯾﻦَ ﯾَﺄۡﻛُﻠُﻮنَ ٱﻟ ﱢﺮﺑَٰﻮاْ ﻻَ ﯾَﻘُﻮﻣُﻮنَ إِ ﱠﻻ ﻛَﻤَﺎ ﯾَﻘُﻮمُ ٱﻟﱠﺬِي ﯾَﺘَﺨَﺒﱠﻄُﮫُ ٱﻟ ﱠﺸﯿٰۡﻄَﻦُ ﻣِﻦَ ٱﻟۡﻤَ ﱢﺲۚ ٰذَﻟِﻚَ ﺑِﺄَﻧﱠﮭُﻢۡ ﻗَﺎﻟُﻮٓاْ إِﻧﱠﻤَﺎ ٱﻟۡﺒَﯿۡﻊُ ﻣِﺜۡﻞُ ٱﻟ ﱢﺮﺑَٰﻮاْۗ وَأَﺣَ ﱠﻞ ٱ ﱠﻟُﻠہ ٱﻟۡﺒَﯿۡﻊَ وَﺣَ ﱠﺮمَ ٱﻟ ﱢﺮﺑَٰﻮاْۚ
ﻓَﻤَﻦ ﺟَﺎٓءَهُۥ ﻣَﻮۡﻋِﻈَﺔٞ ﱢﻣﻦ ﱠرﺑﱢِۦﮫ ﻓَﭑﻧﺘَﮭَٰﻰ ﻓَﻠَﮫُۥ ﻣَﺎ ﺳَﻠَﻒَ وَأَﻣۡﺮُهُٓۥ إِﻟَﻰ ٱ ﱠﻟِۖﻠہ وَﻣَﻦۡ ﻋَﺎدَ ﻓَﺄُوْٰﻟَٓﺌِﻚَ أَﺻٰۡﺤَﺐُ ٱﻟﻨﱠﺎرِۖ ھُﻢۡ ﻓِﯿﮭَﺎ ٰﺧَﻠِﺪُونَ ۲۷٥
89. Meaning:Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah . But whoever returns to [dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein.QS. Al-Nisa: 4: 29:
.a ٰﯾَٓﺄَﯾﱡﮭَﺎ ٱﻟﱠﺬِﯾﻦَ ءَاﻣَﻨُﻮاْ ﻻَ ﺗَﺄۡﻛُﻠُﻮٓاْ أَﻣٰۡﻮَﻟَﻜُﻢ ﺑَﯿۡﻨَﻜُﻢ ﺑِﭑﻟٰۡﺒَﻄِﻞِ إِ ﱠﻻٓ أَن ﺗَﻜُﻮنَ ﺗِٰﺠَﺮَةً ﻋَﻦ ﺗَﺮَاضٖ ﱢﻣﻨﻜُﻢۡۚ وَﻻَ ﺗَﻘۡﺘُﻠُﻮٓاْ أَﻧﻔُﺴَﻜُﻢۡۚ إِ ﱠن ٱ ﱠﻟَﻠہ ﻛَﺎنَ ﺑِﻜُﻢۡ رَﺣِﯿﻤٗﺎ۲۹
90. Meaning: O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.
91. Usamah Yusuf al-Juzar, al-‘Uqud al-‘Ajilah fi al-Iqtishad al-Islami al-Badil, (Gaza: Islamic University of Gaza, 2009), h. 17-18
92. They are Hanafiyah, Malikiyah, Shafi'iyah and Hanabilah.
93. Sami ibn Ibrahim al-Swailim, MadkhalilaUshul al-Tamwil al-Islami, ( Beirut: Markaz al-Nama’ Li al- Buhutswa al-Dirasat, 2013), h. 101-102
94. Rafiq Yunus al-Mishri, Al-Qaul al-Fashil fi al-Bai’ al-ajal, (Damaskus: Dar al-Qalam, 2007), h. 1 Hadith Urwah ibn Bariqi’:
.a ﻋﻦ ﻋﺮوة ﺑﻦ اﻟﺒﺎرﻗﻰ رﺿﻰ ﷲ ﻋﻨﮫ ﻗﺎل: دَﻓَﻊَ إِﻟَ ﱠﻰ رَﺳُﻮلُ ﱠِﷲ -ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﺳﻠﻢ- دِﯾﻨَﺎرًا ﻷَﺷْﺘَﺮِىَ ﻟَﮫُ ﺷَﺎةً ﻓَﺎﺷْﺘَﺮَﯾْﺖُ ﻟَﮫُ ﺷَﺎﺗَﯿْﻦِ ﻓَﺒِﻌْﺖُ إِﺣْﺪَاھُﻤَﺎ ﺑِﺪِﯾﻨَﺎرٍ وَﺟِﺌْﺖُ ﺑِﺎﻟ ﱠﺸﺎةِ وَاﻟ ﱢﺪﯾﻨَﺎرِ إِﻟَﻰ اﻟﻨﱠﺒِ ﱢﻰ ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻓﻘﺎل: ﺑَﺎرَكَ ﱠُﷲ ﻟَﻚَ ﻓِﻰ ﺻَﻔْﻘَﺔِ ﯾَﻤِﯿﻨِﻚَ )رواه اﻟﺘﺮﻣﺬى و اﻟﺪارﻗﻄﻨﻰ وﺣﺴﻨﮫ اﻟﺸﻌﯿﺐ اﻷرﻧﻮط(
95. Meaning: It means from Urwan ibn Bariqi ra said: Rasulullah SAW., handed the money of 1 dinar to me to be bought a goat. Then the money I traded 2 goats. Not long ago, I sold one of them for 1 dinar. Then I brought to the Prophet SAW, a goat and money 1 dinar, and then told the incident to the Prophet SAW., then he prayed, may Allah give you in the transaction that is done by your hand. (HR. Al-Turmudhi (1304), Daruquthni (2861), and Hasan by Sha'aib.)
96. Hadith from Abdullah Zubair radhiyallahu ‘anhuma, he told:
.a وَﻛَﺎنَ اﻟ ﱡﺰﺑَﯿْﺮُ اﺷْﺘَﺮَى اﻟْﻐَﺎﺑَﺔَ ﺑِﺴَﺒْﻌِﯿﻦَ وَﻣِﺎﺋَﺔِ أَﻟْﻒٍ ، ﻓَﺒَﺎﻋَﮭَﺎ ﻋَﺒْﺪُ ﱠِﷲ ﺑِﺄَﻟْﻒِ أَﻟْﻒٍ وَﺳِﺘﱢﻤِﺎﺋَﺔِ أَﻟْﻒٍ )رواه اﻟﺒﺨﺎرى(
Meaning: Zubair ever bought wild land for 170.000, then that land sold by his son, Abdullah bin Zubair for .b
1.600.000 (HR. Bukhari 3129).
97. Shabna e., shriharisubhashri r., sridevi r., monisha p., kavimani s. (2018) role of certain drugs in cardiotoxicity induction for the experimental purpose. Journal of Critical Reviews, 5 (4), 1-
5. doi:10.22159/jcr.2018v5i4.26326
98. Farahani, H., Azad, S.A., Sahebalzamani, M. Investigating the effect of maternal narrative writing on depression, anxiety and stress in pediatric stem cell transplantation(2017) NeuroQuantology, 15 (4), pp. 56- 62.
99. Koyama, K., Niwase, K. A linear approximate model of creativity in quantum and chaos theory(2017) NeuroQuantology, 15 (4), pp. 1-9.
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