Kuasa Halalkan Produk Perbankan Islam


Adakah anda mengetahui siapakah berkuasa menentukan undang-undang halal/haram produk Perbankan Islam dan berasaskan syariah yang lainnya? Adakah ianya berdasarkan fatwa? Adakah ianya Majlis Ulama? Kesemuanya tidak.

Kuasa membuat undang-undang ini terletak di bawah ‘Syariah Advisory Council’ dan dibentuk di bawah Bank Negara Malaysia. Badan ini tidak mengeluarkan fatwa, tetapi mengeluarkan resolusi. Syariah Advisory Council juga boleh membuat undang-undang bertentangan dengan fatwa atau pendapat majoriti, jika mereka mendapati terdapat keperluan perkembangan ekonomi mengikut sistem ekonomi kapitalis.

Bank kemudian boleh mengendalikan dan menentukan sendiri polisi dan undang-undang daripada resolusi ini. Bank berkuasa mengeluarkan arahan yang tidak bercanggah dengan resolusi ini. Oleh itu apakah peranan majlis agama atau ulama-ulama? Tiada apa-apa! Sekadar keluar fatwa kosong, dan sepertimana berlambak fatwa tetapi Perbankan Islam tidak goncang dan beroperasi seperti biasa (malahan bertambah pesat). Mari kita lihat kembali kuasa membuat undang-undang perbankan Islam di Malaysia:

Central Bank of Malaysia Act 1958

Section 16B. (1) The Bank may establish a Syariah Advisory Council, which shall be the authority for the ascertainment of Islamic law for the purposes of Islamic banking business, takaful business, Islamic financial business, Islamic development financial business, or any other business which is based on Syariah principles and is supervised and regulated by the Bank.

Section 16B. (9) Any ruling made by the Syariah Advisory Council pursuant to a reference made under paragraph (8)(b) shall, for the purposes of the proceedings in respect of which the reference was made—

(a) if the reference was made by a court, be taken into consideration by the court in arriving at its decision; and
(b) if the reference was made by an arbitrator, be binding on the arbitrator.

Kesemua produk Perbankan Islam dan produk berasaskan syariah yang lain adalah di bawah peguasaan dan nasihat mereka.

Central Bank of Malaysia Act 1958

Section 16B. (7) The Bank shall consult the Syariah Advisory Council on Syariah matters relating to Islamic banking and is supervised and regulated by the Bank, and may issue written directives in relation to those businesses in accordance with the advice of the Syariah Advisory Council. business, takaful business, Islamic financial business, Islamic development financial business, or any other business which is based on Syariah principles

Kini siapakah ahli Syariah Advisory Council? Adakah mereka-mereka ini ulama? Biarkan anda tentukan sendiri siapakah mereka ini. Ahli-ahli Syariah Advisory Council ialah:

Yang Amat Arif Datuk Sheikh Ghazali Abdul Rahman - Chairman Yang Amat Arif Datuk Sheikh Ghazali Abdul Rahman – Chairman

Dr. Mohd Daud Bakar - Deputy Chairman Dr. Mohd Daud Bakar – Deputy Chairman

Datuk Haji Md. Hashim Haji Yahaya - Member Datuk Haji Md. Hashim Haji Yahaya – Member

Sahibus Samahah Dato’ Hj Hassan Hj Ahmad - Member

Dato’ Dr. Abdul Halim Haji Ismail - MemberDato’ Dr. Abdul Halim Haji Ismail – Member

Yang Arif Dato’ Abdul Hamid Haji Mohamad - MemberYang Arif Dato’ Abdul Hamid Haji Mohamad – Member

Assoc. Prof. Dr. Abdul Halim Muhammad - MemberAssoc. Prof. Dr. Abdul Halim Muhammad – Member

Dr. Mohd Parid Sheikh Ahmad - MemberDr. Mohd Parid Sheikh Ahmad – Member

Dr. Aznan Hasan - MemberDr. Aznan Hasan – Member

Dr. Muhammad Syafii Antonio - MemberDr. Muhammad Syafii Antonio – Member

Assoc. Prof. Dr. Engku Rabiah Adawiah Engku Ali - MemberAssoc. Prof. Dr. Engku Rabiah Adawiah Engku Ali – Member

Prof. Datuk Dr. Abdul Monir Yaacob - MemberProf. Datuk Dr. Abdul Monir Yaacob – Member

Dr. Mohd Ali Haji Baharum - MemberDr. Mohd Ali Haji Baharum – Member

Associate Prof. Dr. Joni Tamkin Borhan - MemberAssociate Prof. Dr. Joni Tamkin Borhan – Member

The late Emeritus Prof. Tan Sri Datuk Ahmad Ibrahim - MemberThe late Emeritus Prof. Tan Sri Datuk Ahmad Ibrahim – Member

Prof. Dato’ Dr. Haji Othman Haji Ishak - MemberProf. Dato’ Dr. Haji Othman Haji Ishak – Member

Dato’ Dr. Haron Din - MemberDato’ Dr. Haron Din – Member

Dr. Abdullah Haji Ibrahim - MemberDr. Abdullah Haji Ibrahim – Member

Di bawah ini pula di antara resolusi dan asas  membenarkan produk perbankan Islam untuk tatapan kita bersama.

Resolusi Produk Perbankan Islam

Asas Resolusi  Produk Perbankan Islam

Di antara persoalan yang timbul adakah ini kaedah dibenarkan Islam untuk menghalalkan produk perbankan Islam? Persoalan lain ialah kaedah menghalalkan produk perbankan Islam. Di antara contohnya ialah menghalalkan Bai’ Inah (contohnya pinjaman peribadi Bank Rakyat).

Majoriti ulama berpendapat jual al-Inah adalah haram, dengan berdasarkan dari pegangan sahabat seperti Abdullah bin Abbas dan Aisyah. Dari kalangan tabi’in pula ialah al-Hassan al-Basri ibn Sirin, al-sya’bi, al-Nakha’i dan Rabi’ah bin Abd al-Rahman. Dari kalangan imam-imam mujtahid pula ialah al-Thawri, al-Awza’i, Abu Hanifah, Malik, Ishak bin Rahawaih, Ahmad bin Hanbal dan lain-lain. Namun itu Syariah Advisory Council mempunyai pendapat yang berbeza dan mengeluarkan resolusi seperti di bawah:

The Council in the Regional Shariah Scholars Dialogue on 29th June 2006 / 3rd Jamadil Akhir 1427 resolved that:

i. The permissibility of bai` `inah and tawarruq is still a matter of juristic disagreement among the Shariah scholars backed by their own basis of justifications;

ii. The basis relied upon to justify the permissibility of tawarruq is similar with the basis to justify the permissibility of bai` `inah. Therefore, both concepts shall be ruled similarly;

iii. Bai` `inah contract is still necessary in the context of local Islamic finance development. However, the market players are required to strengthen and enhance the operational processes and documentation to comply with the features of bai` `inah as permitted; and

iv. Since bai` `inah concept is still regarded as a matter of juristic disagreement among the Shariah scholars, it is more desirable that Islamic financial institutions to limit its use in products which face difficulty in structuring them based on other consensually accepted contracts.

Adakah ini boleh diterima? Di dalam Jurnal The Application of Bay’ Al-‘Inah and Bay’ Al-Dayn in Malaysian Islamic Bonds: An Islamic Analysis; International Journal of Islamic Financial Services Vol. 1 No.2: Penulis menerangkan seperti di bawah:

4.1.1 The Meaning of Bay’ al-‘Inah

Bay’ al-‘Inah is generally known as sale based on the transaction of Nasi’ah (delay). The (prospective) debtor sells to the (prospective) creditor some object for cash which is payable immediately; the debtor immediately buys simultaneously the same object for a greater amount for a future date. (13) Thus the transaction amounts to a loan.

The difference between the two prices represent the interest. Such contract was evolved in the early period of Islam and it exists for the fundamental reason that a loan for interest is forbidden because it is equivalent to usury (riba). (14) In this contract, there is an economic interest for both the borrower and the lender, which at the same time circumvents the prohibition of usury.

The issue which concerns us here, is how does Islamic law view such contract: whether the sales be allowed prima facie, or disallowed because the motive behind the sales is to legalize that which is illegal or usurious.

4.1.2 The Shafi’I View

According to Shafi’i school such sales are to be allowed because, in the words of Imam Shafi’I, contracts are valid (Sahih) by the external evidence that they were properly concluded: the unlawful intention (niyya or qasd) of the parties is immaterial, it does not invalidate their act, unless expressed in that act.(15) Al-Shafici illustrated his teachings with following example which concerns the marriage of a man who intends to keep his wife for only a short period of time. That marriage is valid whereas a mutca (16) marriage is invalid (Batil).

As the foregoing example illustrates, the Shafi’s considered that the intention of the parties is taken into account only when the invalid intention is explicitly mentioned in the contract.

4.1.3 The Maliki and Hanbali Views (18)

The Maliki (19) and Hanbali jurists hold that the contract of ‘Inah are not valid (Sahih) because, according to them the motive of the parties to the contract determines the legality or illegality of the contracts, and in the sale under consideration the motive of the parties is illegal and, therefore, the sales are not valid because they constitutes a legal device (Hilah) to get a loan with interest which should be averted at all costs according to the Sharicah. (20)
Ibn Qayyim, (21) a Hanbali author states that intention influences legal acts: the formality of legal act can be the same but end results depend on the intention.

Another Hanbali (22) author noted that if the vendor of a quantity of juice of grapes knew, either directly or owing to circumstantial evidence that the buyer intended to use the juice in order to make wine, then the contract is void. According to the Maliki Ibn Rushd, the marriage of a muhalil ( a man who marries a woman divorced three times by her husband only with the intention to divorce her afterwards and make lawful her remarriage to her previous husband) is to be cancelled (Batil).(23)

Maliki (24) is also of the opinion to cancel the sale of any article when the contracting parties intend to make use of that article for an unlawful purpose, such as the sale of arms to people already at war or to bandits. It is explicit in the opinions of above noted jurists that the intentions are to be taken into account in relation to legal acts as they are in the matters of faith, Islam does not tell Muslims to define an objective, and then use what means they observe fit in order to attain it. Instead, it tells them that if the means are correct, the ends will look after themselves. Islam does not teach us to overcome usury by competing with usurer at his own game.

4.1.4 Conclusions Based on the Above Foregoing Discussions

From the foregoing discussion, we my draw the following conclusion:-

1 It is obvious that Bay’ al-‘Inah is a legal device in order to overcome the prohibition of riba, (no person would effect such sale if he cannot realize profit), and is not deemed to be an act of sale, as there is clear evidence that such act amounts, in effect, to a contract of loan. Thus, it is forbidden as it is based on unjustified enrichment (fadl mal bil a ‘iwad) or “receiving a monetary advantage without giving a countervalue”.

2 The second point is that behind al-Shafi’i’s recognition of the validity (sahih) of Bay’ al-‘Inah as his personal opinion (Ra’y) and not based on interpretation of any authentic Islamic authority. However, according to other schools the prohibition of such sale was based on the consensus of the jurists (Ijma’ al’ulama’) on the authority of Islamic law sources. As Ibn Qayyim prohibited Bay’ al-‘Inah quoting the following Hadith that Allah’s messenger says: “A time is certainty coming to mankind when they legalise (Yastahillun) the Riba under the name of Bay’ “ (26) (trade concerning that intending usury by words of a sale).

Ibn Umar said: (27) I heard the Prophet of Allah (S.A.W) say “when you enter into the ‘inah transaction, hold the tails of oxen, are pleased with agriculture, and give up conducting jihad, Allah will make disgrace prevail over you, and will not withdraw it until you return to your original religion”.

Wasil b. ‘Ata (28) is reported to have said that a right judgment can be arrived at through four sources: the express word of the Book, authentic Hadith, Qiyas and consensus of the ulema community. Bay’ al-‘Inah, is a violation of the established consensus. Since this sort of sale agreement constitutes the taking of usurious interest as most jurists hold that such transaction should be forbidden.

Furthermore, Ibn Taimiyyah divides sales into three groups according to the buyer’s intentions, namely:

i that he purchases the goods in order to use or consume them such as food, drink and the like, in which case this is sale, which God has permitted.

ii that he purchases the goods in order to trade with them; then this is trade, which God has

iii that the reason for purchasing the goods is neither the first nor the second, then the reason must be dirhams (money) which he needs, and it was difficult for them to borrow, so he purchases the good on credit (with an increased dirhams) in order to sell it and takes its price. This, then, is ‘inah which is Haram according to the most eminent of the jurists.

The third point is that there is hardly any satisfactory evidence which enables one to say that al Shafi’i has expressly declared that al-‘Inah to be (Halal). It should be pointed out that al Shafi’I’s method of determining the validity of any contract by its formal evidence that they are legally concluded, cannot be cancelled on account of the intention of the parties, although he had to recognize such intention as forbidden (Haram) but the contract remains valid unless the intention expressed in the contract. As not every valid contract is a Halal contract, the Shafi’i may, thus permits contracts because its legal preconditions are fulfilled, but forbids the transacting act of the parties when it conflicts with Shari’ah principle. The following example can illustrate his teaching. Al Shafi’i (30) states that it is not disallowed to sell a sword to a person who could use it to commit an unjust killing, however, that sort of sale is valid (Sahih), for that person might not use the sword for that purpose, but in the same time Shafi’i recognizes such transacting act as forbidden (Haram) and the person is not allowed to take possession of the sword (Tamlik), thus preventing the contract from producing its effects. (31) Conclusively speaking, one can say that al Shafic’s teaching has reached a level which is similar to the other Muslim schools although the methodology which he adopted appears to be different. Al-Qaradawi (32) states; in relation to this question of Bay’ al-‘Inah that it is a clear case of usury and the device: why should we practice transaction which contains elements of devices while we are in position to have a clear and apparent alternative transaction? Furthermore, mu’amalat which contains elements of device deviates form the true objective of Shariah.

The use of legal device is therefore an evidence that the niyyah factor is undermined or made secondary in the securitization process.of Islamic bonds in Malaysia. It is apparently clear that most underlying assets used in the Malaysian Islamic bond securitization have no direct relation with the actual project itself. These assets were simply collaterals, that serve as guarantees to the debt issued. To retain the basic structure of traditional bonds in Islamic finance, that is providing fixed return to investors, practitioners and the relevant Shariah experts may have wrongly applied Shariah laws, which implies now that the legitimacy of Islamic bonds issued using bay’ al-’inah is suspect.

Bagaimanapun kita dapat lihat motif dan perlaksaan produk perbankan Islam hari ini tidak berbeza dengan kaedah digunakan Knights Templar.

“…The Knights’ involvement in banking grew over time into a new basis for money, as Templars became increasingly involved in banking activities. One indication of their powerful political connections is that the Templars’ involvement in usury did not lead to more controversy within the Order and the church at large. Officially the idea of lending money in return for interest was forbidden by the church, but the Order sidestepped this with clever loopholes, such as a stipulation that the Templars retained the rights to the production of mortgaged property. Or as one Templar researcher put it, Since they weren’t allowed to charge interest, they charged rent instead…” Sistem Perbankan

Di dalam buku Secret Societies of America’s Elite – From Knights Templar to Skull and Bones:

“..Banking as we know it today was an institution founded by the Knights Templar… In a world where the pope and the Catholic Church made the rules, usury, the charging of interest, was banned. For the Templars there were several ways to skirt the laws forbidding the charging of interest. One way was simply to charge a commission to procure the loan, but such a thinly disguised fee would still attract the condemnation of religious members. Another way was to call usury by a different name. The order was allowed to charge a “crusading interest” for loans. Its clients were often the same nobility that donated lands to the Temple, for which they received an income from the properties. Nobles, often the kings of England and France, needed to borrow money to fight wars and the Temple was willing to lend—for a fee. Where usury was a practice not allowed even for the Temple, the Temple would earn a profit by currency changing. For instance, wool from France that was carried on Temple ships and sold to a buyer in England was subject to a currency change that often placed less value on the payment currency..”; Secret Societies of America’s Elite – From Knights Templar to Skull and Bones

Apakah operasi perbankan Islam hari ini? Tiada bezanya dengan amalan Kinghts Templar. Mungkin atas sebab ini berbaris bank bukan Islam kini menukarkan perniagaan mereka sebagai bank Islam, keuntungan lebih lumayan melalui sistem Knights Templar. Kini hinggakan terdapat bank OCBC Al-Amin, HSBC atau Hong Leong dan pelbagai bank cina islam, bank hindu islam dan pelbagai lagi. Orang dan bank kafir mengamalkan bank islam, dan orang Islam sendiri percaya dengannya? Sungguh pelik dan dunia sudah terbalik. Inilah fitnah zaman Dajjal.

Sila kemukakan pendapat anda mengenai resolusi dan kaedah digunakan untuk menghalalkan/mengharamkan produk perbankan Islam di bawah Syariah Advisory Council, iaitu badan yang ditubuhkan Bank Negara Malaysia dengan kepentingan 90% pemilik saham dirahsiakan.


Rujukan Tambahan

Commercial Banks: Shariah Advisor

Affin Islamic Bank Berhad
Assoc. Professor Dr. Said Bouheraoua
Prof. Madya Dato’ Dr.Md Khalil Ruslan
Dr. Asyraf Wajdi Dato’ Dusuki
Al Rajhi Banking & Investment Corporation (M) Bhd
Burhanuddin Bin Lukman
Dr Azman Bin Mohd Noor
Dr Saleh Abdullah S.Allheidan
Prof Madya Dr Ashraf Md Hashim

Alliance Bank Malaysia Berhad
Assist. Prof. Dr. Wan Sabri Wan Yusof
Assoc. Prof. Dr. Abdul Rahman Awang
Prof. Dr. Zainal Azam Abd Rahman

AmIslamic Bank Berhad
Associate Professor Dr. Noor Naemah Binti Abd. Rahman
Dr. Amir Husin Bin Mohd Nor
Encik Adnan Bin Yusoff

Asian Finance Bank Berhad
Sheikh Dr.Waleed Bin Hadi
Sheikh Prof. Dr. Ali Muhyealdin Al-Quradaghi
Sheikh Dr Abd Sattar Abu Ghuddah

Bank Islam Malaysia Berhad
Dato’ Haji Daud Muhammad
Dr. Abdullah Haji Ibrahim
Dr. Ahmad Shahbari @ Sobri Salamon
Dr Asmak Abd Rahman
Dr. Yusof Ramli
Ustaz Mohd Bakir Haji Mansor (Chairman)

Bank Kerjasama Rakyat Malaysia Berhad
Dato’ Alim Panglima Hj Mat Jahya bin Hj Hussin
Dato’ Setia Hj Mohd Tamyes bin Abd Wahid
Datuk Abu Hassan bin Lebai Din
Dato’ Hj Kamaruddin bin Hj Zakaria
Prof. Madya Mohd Radzi Othman @ Abdul Rahman

Bank Muamalat Malaysia Berhad
Azizi Che Seman
Dato’ Hj. Md. Salleh Hj. Md @ Hj. Ahmad
Dr. Mohammad Sabri Haron
YM Engku Ahmad Fadzil Engku Ali

Bank Simpanan Nasional
Dr. Mohd Fuad Bin Md Sawari
Dr. Fauziah Binti Mohd Noor
En. Ramawan Bin Ab. Rahman
En. Zainudin Bin Ismail

CIMB Islamic Bank Berhad
Dr. Hj. Zainudin bin Hj Jaafar (Chairman)
Dr. Shafaai Musa
Hj Mohd Na’im Hj Mokhtar
Prof. Dr. Mohammad Hashim Kamali
Prof. Hafiz El Zaki
Sheikh Nizam Muhammad Seleh Yaqubi

EONCAP Islamic Bank Berhad
Dr. Akhtarzaite Bt Abdul Aziz
Dr. Samsuri Sharif
Prof. Dr. Sano Koutob Moustapha

Hong Leong Islamic Bank Berhad
Assoc. Prof. Dr. Ab. Mumin Ab. Ghani
Dr. Muhammad Humayon Abbas Dar
Dr. Uzaimah Ibrahim
Ustaz Muhamad Rahimi Osman

HSBC Amanah Malaysia Berhad
Associate Professor Younes Soualhi
Dr. Rusni binti Hassan
Khairul Anuar bin Ahmad

Kuwait Finance House (Malaysia) Berhad
Sheikh Adnan Ali Ibrahim Al-Mulla
Sheikh Dr Anwar Shuaib Abdulsalam
Sheikh Prof. Dr. Mohammad Abdul Razaq Al-Tabtabae

Maybank Islamic Berhad
Dato’ Seri (Dr) Hj Harussani Hjj Zakaria
Dr Ismail Bin Mohd@ Abu Hassan
Dr Mohammad Deenn Mohd Napiah

OCBC Al-Amin Bank Berhad
Assoc. Prof. Dr. Mahamad bin Arifin
Dato’ Mohd Mokhtar Shafii
Prof. Dr. Abdullah @ Alwi bin Haji Hassan
Public Islamic Bank Berhad
Assistant Prof Dr. Mohd Afandi bin Awang Hamat
Assoc. Prof Mohd Ridzuan bin Awang
Prof. Dato’ Dr. Mahmood Zuhdi bin Haji Ab Majid

RHB Islamic Bank Berhad
Asst. Prof. Dr. Abdulazeem Abozaid
Prof. Dr. Hj Abdul Samat Musa
Prof. Dr. Joni Tamkin Borhan
Dr Aznan Hasan

Standard Chartered Bank Malaysia Berhad
Dr. Hikmatullah Babu Sahib
Dr. Nurdianawati Irwani Abdullah
Dr. Shamsiah Mohamed

Bank Negara Malaysia
Dr. Mohd Daud Bakar – Chairman
Assoc. Prof. Dr. Abdul Halim Muhammad
Tan Sri Datuk Sheikh Ghazali Abdul Rahman
Tun Abdul Hamid Haji Mohamad
S.S. Dato’ Haji Hassan Haji Ahmad
Datuk Haji Md. Hashim Haji Yahaya
Dato’ Dr. Abdul Halim Ismail
Assoc. Prof. Dr. Engku Rabiah Adawiah Engku Ali
Dr. Mohd Parid Sheikh Ahmad
Dr. Aznan Hasan
Dr. Muhammad Syafii Antonio

Securities Commission Malaysia
Tan Sri Datuk Sheikh Ghazali Hj Abdul Rahman – Chairman
Datuk Hj. Md Hashim bin Hj. Yahaya
S.S. Dato’ Hassan Hj Ahmad
Dato’ Dr Abdul Halim Ismail
Prof. Datuk Dr Abdul Monir Yaacob
Dr Mohd Daud Bakar
Prof. Madya Dr. Abdul Halim Muhammad
Dr. Mohd Ali Hj. Baharum
Dato’ Abdul Hamid Haji Mohamad
Cecep Maskanul Hakim


Bank Pembangunan

10 thoughts on “Kuasa Halalkan Produk Perbankan Islam”

  1. Assalamualaikum, terdapat beberapa tulisan yg tidak tepat dari sudut pemahaman peranan SAC BNM, pemahaman khilaf fiqh/ resolusi SAC dll. Amat baik kalau kita dapat muzakarah dalam keadaan harmoni krn Allah. Wassalam.

  2. Asslamu’alaikum.

    Pada pendpt saya, bank ini semua pandai main pusing ayat untuk mengaburkan mata pengguna sama ade Muslim atau tidak. Tapi bila dipendekkan cerita, bila kita beli rumah dengan pinjaman bank dengan bayaran bulanan beserta FAEDAH, itu dah dikira riba. Tak kiralah macam mana pihak bank pusing ayat sekalipun. Ini pendapat saya dan saya tak akan paksa orang lain untuk terima. Tapi ingat, kalau kita pilih pilihan yang salah dan terjebak dalam riba, siapa yang rugi di akhirat nanti? Kepada yang masih was-was, tinggalkan lebih baik kerana yang yakin lebih baik dari yang was-was.

  3. Salam.

    Jadi apakah alternatif sebenar yang difikirkan sesuai oleh penulis bagi mengelakkan bank-bank Islam ini sendiri? Menggunakan bank-bank konvensional kerana ketiadaan bank-bank Islam? Tidak menggunakan perkhidmatan bank langsung? Diharap komen lebih berbentuk ilmiah dan rasional.

    1. sila tinggalkan email anda, saya akan hantar satu solution yg baik bertajuk “siapa kata mustahil beli rumah cash”

    2. mmm.. kenapa ler perlu cari alternatif untuk membolehkan apa yang dilarang Allah SWT… dah nama pun kehidupan dunia ini tempat ujian.. dan kalau tak sanggup, boleh cipta apa sahaja alternatif untuk membolehkan semua yang dilarang… 🙂

  4. Jadi, sesempit itu ke Islam dalam minda penulis?
    lalu cam mana nak bagi solusi kepada dunia? Jika orang dalam kesulitan hanya diberi tausiyah, “sabar, ini ujian….” mana boleh orang kan sympathy pada Islam?

    1. Salam, Rasulullah SAW dan para sahabat berjalan kaki tetapi tidak istihar darurat, tetapi umat Islam hari ini kalau kena naik bas atau naik motor dah kelam-kelabut istihar darurat… Inilah yang dikatakan perjuangan membangunkan Darurat Nafsu (Klik Sini: Darurat Nafsu). Siapakah mereka ini? Kebanyakan mereka yang menyokong Ulama Hipokrit adalah mereka yang berkepentingan, termasuklah yang mencari makan atau peluang dengan syarikat insuran, bank, peguam panel, ahli politik, penulis buku agama muamalah dan pemain saham.

      Kini dan sekiralah diandaikan Rasulullah SAW dan para sahabat masih hidup dihari ini, adakah mereka juga akan memperjuangkan sistem bank yang zalim ini dan mengatakan ianya sistem diredhai Allah SWT? Adakah mereka akan mengistiharkan darurat dan berjuang supaya ummah terus-menerus menambahkan hutang? Memakai dan menjalani cara kehidupan orang barat? Mengapa Baginda bersedih menyebut “umatku… umatku..” tatkala di akhir hayatnya? Sekiralah diandaikan Imam Mahadi atau Nabi Isa AS muncul pada hari ini, adakah anda menyangka mereka turut berjuang yang sama? Malahan bangun menentang ulama-ulama yang menentang bank yang dikuasai Yahudi (pihak yang zalim)? Mereka akan menyatakan ulama-ulama ini menjalani kehidupan dan memiliki fikiran yang sempit? (cth. The Economic System of Islam)

      Jika kita merasakan jawapannya tidak, mengapa masih berdegil? Dua pilihan, berubah atau teruskan dengan kedegilan itu dan apabila tiba waktunya nanti, tiada lagi jalan kembali kerana pintu taubat telah ditutup selama-lamanya. Masanya mungkin tidak lama lagi… Mungkin kekacauan akan bermula pada 2019? Mungkin juga Imam Mahadi muncul pada 2025? Mungkin juga Obama akan memegang sepenggal lagi dan berakhir sebelum menghabiskan penggal selanjutnya? Mungkin juga Dajjal kini berada 30km di hutan Columbia? Apa sahaja kemungkinan, tetapi yang pastinya… melebihi 90% tanda akhir zaman telah semuanya terbukti pada zaman ini. Apa yang pasti ialah mereka masih lalai memperjuangkan kesenangan dunia dan diri mereka… dan Allah SWT berfirman:

      “…Dan (ingatlah bahawa) kehidupan di dunia ini (meliputi segala kemewahannya dan pangkat kebesarannya) tidak lain hanyalah kesenangan bagi orang-orang yang terpedaya (185). Demi sesungguhnya, kamu akan diuji pada hartabenda dan diri kamu (186)…”; Surah Ali-Imran

      1. Bro,

        alasan boleh pinjam 1 kereta dan 1 rumah sebagai keperluan dah tak boleh di terima, sebab ramai yang beli kereta 2-3 dan rumah 2-3. ini bukan maslahat umat lagi ini nak kembangkan ekonomi negara.
        Diorang ni bukan nak didik umat islam berjimat cermat atau berurusan tunai tapi galakkan orang berhutang, diorang kan pandai PHD semua tu, tanya budak sekolah pun tahu jawap ‘beli rumah kat bank ke atau pinjam duit bank?’

        yg peliknya asas islamic finance yg diorang pegang 1. no reward without risk 2. underlying aset 3. akad 4. buyer and seller, semua tu macam buat lakonan jer. entahlah yang kesian rakyat tertipu atas nama kewangan islam.

  5. bilamana negeri melaka dalam huru hara kerana hang jebat dikatakan mengamuk, maka berkatalah akan sultan mahmud, “alangkah baiknya jika hang tuah masih hidup…” maka berkatalah bendahara, “jika hang tuah masih hidup mahukah tuanku mengampuni akan dosanya?”. lantas dijawa oleh sultan, “jika sebesar gunung pun dosanya pasti beta ampunkan.”

    dizaman moden ni skripnya berulang kembali, tapi bukan lagi “hang” yang mati, tapi islam. andai kita dapat hidupkan kembali islam yang sebenar maka perkataan “bank” pun tak perlu wujud dalam kamus.

    tegakkan islam, tegakkan khilafah… dan akan kembali khilafah di atas minhaj kenabian-hadis riwayat ahmad. lawati http://www.mykhilafah.com

  6. Saya lama ingin bertanya mengapa mereka ini (kapitalis, yahudi dan seangkatannya) biasanya sangat menentang bila ditegakkan hukum-hukum syariah Islam tetapi dalam hal perbankan Islam yang diamalkan hari ini sangat berlumba-lumba malah tiada tentangan langsung. Yang saya faham yang compatibe dengan sistem mereka sahaja yang diterima dan tidak ditentang.


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