Apakah trading binary halal

Seperti contoh makanan ada yang haram dan halal. Ini tergantung yang si TRADERNYA. HABIS, Hidup kita bisa jadi SUSAH. Ketika kamu serakah dalam bertrading, jangankan di Binary, di SAHAM saja akan jadi haram karena itu akan merugikan dirimu sendiri. Nah Trading binary itu saya jelaskan dulu bahwa trading binary itu mirip kaya Jual Beli Dollar. JUDI maka bisa jadi HARAM juga karena Caranya JUDI. Tapi ketika trading kita berdasarkan ANALISIS, Money Management maka tidak ada bedanya seperti di FOREX, SAHAM, OPTIONS. Anda juga jadi lebih BAIK dalam meraih keuntungan di Market tidak ada bedanya dengan berdagang. Berdagang, makan makanan sehat.

Maka itu akan jadi Haram. Yang dimana kita jual beli CURRENCY atau Mata uang dan PERLU ANALISA Juga dalam memutuskan BUY dan SELL. Sama kaya misalkan makanan dikasih PEWARNA TEXTILE. Dan Mirip juga kaya market FOREX. Various jurists have sought to clarify this point and have defined sarf as that exchange in which both the commodities exchanged are in the nature of thaman, not necessarily thaman themselves. It is this possibility of risk reduction to zero which may enable a participant to earn riba. The above two forms of currencies have been treated very differently by early Islamic jurists from the standpoint of permissibility of contracts involving them.

However, when paper currencies of country A is exchanged for paper currency of country B, the case may be entirely different. The last possibility is perhaps unIslamic8 since price or exchange rate of currencies should be allowed to fluctuate freely in line with changes in demand and supply and also because prices should reflect the intrinsic worth or purchasing power of currencies. Rs1050 after one month. Another simple possible way to earn riba may even involve a spot transaction and a simultaneous forward transaction. Apart from pure games of chance, the holy prophet also forbade actions which generated unearned incomes without much productive efforts. This assumption is, needless to say, unrealistic and if imposed artificially, perhaps unIslamic. While the gains, if they materialize, are in the nature of maisir or unearned gains, the possibility of equally massive losses do indicate a possibility of default by the loser and hence, gharar. Some recent scholars have opined in the light of the above that futures, in general, should be permissible. Fiqh literature as an exchange involving thaman haqiqi, defined as gold and silver, which served as the principal medium of exchange for almost all major transactions.

The second possibility is that settlement of the transaction from both ends is deferred to a future date, say after six months from now. Orang Kaya Indonesia Bertambah. It is only in the absence of information or under conditions of excessive gharar or uncertainty that speculation is akin to a game of chance and is reprehensible. Mengapa Memilih Broker OctaFx? Section 4 attempts a holistic view of the Sharia relates issues as also the economic significance of the basic forms of contracting in the currency market. Mohammed Obaidullah di bawah ini tentang ISLAMIC FOREX TRADING. Nor can the constraint regarding spot settlement be imposed on such transactions.

The following traditions underscore the need to avoid contracts involving uncertainty. Such currencies are described as thaman haqiqi, or naqdain in Fiqh literature. Additionally, the intrinsic value or worth of paper currencies cannot be identified or assessed unlike gold and silver which can be weighed. Tulisan lain yang menguatkan adalah sebagaimana ditulis oleh Dr. This is exactly what B would lose. To elaborate, let us consider the example of two individuals A and B who belong to two different countries, India and US respectively. This shows that, it is the first version of the Shafii and Maliki thought which underlies the consensus decision of prohibition of profit and deferred settlement in case of exchange of currencies belonging to the same country. Hence, just as returns in the stock market or commodity market are Islamically acceptable because of the price risk, so are returns in the currency market because of fluctuations in the prices of currencies.

It serves as the counterparty in the exchange for both, that is, as the buyer for the sale and as the seller for the purchase. They underscore the fact that futures contracts almost never involve delivery by both parties. It is contended by some that the above example may be modified to show the possibility of riba with spot settlement too. Of course, these would also enable the participants to manage risk through complete risk transfer to others and reduce risk to zero. On the contrary, parties to the contract reverse the transaction and the contract is settled in price difference only. First, when one assumes a fixed exchange rate regime, the distinction between currencies of different countries gets diluted. The logic underlying this position is not difficult to comprehend.

This objection is based on several traditions of the holy prophet. However, this is true for domestic currencies only and may not be true for foreign currencies. The question may be, why should the counterparty pay him rupees now in lieu of a promise to be repaid in dollars after one month. The American Journal of Islamic Social Sciences, vol. It is possible to demonstrate that currency risk can be hedged or reduced to zero with another forward contract transacted simultaneously. It should be noted that modern finance theories also distinguish between conditions of risk and uncertainty and assert that rational decision making is possible only under conditions of risk and not under conditions of uncertainty.

Bai salam would also enable the participants to manage risk. There would be an immediate cash inflow in Rs 1075 for him. While price control and fixation is generally accepted as unIslamic, some scholars, such as, Ibn Taimiya do admit of its permissibility. Followers of the same school, such as Al Nawawi do not consider it Islamically permissible. Futures and forwards in currencies are examples of such contracts under which two parties become obliged to exchange currencies of two different countries at a known rate at the end of a known time period. While Sharia scholars have divergent views about its permissibility, our analysis reveals that there is no possibility of earning riba with this kind of contracting. Speculation in its worst form, is gambling. The contrary view asserts that paper currencies should be treated in a manner similar to fals or thaman istalahi because of the fact that their face value is different from their intrinsic worth.

Islam envisages a free market where prices are determined by forces of demand and supply. An outcome of excessive gharar or uncertainty is that it leads to the possibility of speculation of a variety which is forbidden. The latter however, are standardized contracts and are traded on an organized Futures Exchange while the former are specific to the requirements of the buyer and seller. In most cases such a possibility is remote. In other words, fals did not possess the characteristics of money or thamaniyya in full and was hardly used as store of value or unit of account and was more in the nature of commodity. We have attempted an assessment of these forms of contracting in terms of the overwhelming need to eliminate any possibility of riba, minimize gharar, jahl and the possibility of speculation of a kind akin to games of chance. We raise some issues below which may be taken into account in any exercise in reconsideration of alternative positions.

Hukum Trading Forex Menurut MUI; Halal atau Haram? Here it may be noted that the term speculation has different connotations. Exchange rates are volatile and remain unpredictable at least for the large majority of market participants. Hedging or risk reduction adds to planning and managerial efficiency. Typical example of such contracts are forwards and futures9. Exchange can take place with or without profit and both on a spot or deferred basis. This possibility is also a function of the exchange rate mechanism in place, such as, convertibility of Indian rupees into US dollars, and whether a fixed or floating exchange rate system is in place. Islamic riba which surfaces when the lender asks the borrower on the maturity date if the latter would settle the debt or increase the same.

The economic justification of futures and forwards is in term of their role as a device for hedging. Thus, when gold is exchanged for gold, or silver is exchanged for silver, only spot transactions without any profit are permissible. Rs50 which is what B would profit. Permissibility of the third form of contract in which delivery of both the countervalues is deferred, is generally discussed within the framework of reducing risk and uncertainty or gharar involved in such contracts. The term used for gambling is maisir which literally means getting something too not difficult, getting a profit without working for it. Jurists have attempted to identify such situations involving forbidden gharar. Sell gold for gold, silver for silver, wheat for wheat, barley for barley, date for date, salt for salt, in same quantities on the spot; and when the commodities are different, sell as it suits you, but on the spot. It always involves an attempt to predict the future outcome of an event. Dr Mohamed Nejatullah Siddiqui illustrates this possibility with an example6.

The carcass was divided into unequal parts and marked arrows were drawn from a bag. The prohibition applies to all such contracts where the obligations of both parties are deferred to a future date, including contracts involving exchange of currencies. Traditionally, an overwhelming majority of Sharia scholars have disapproved such contracts on several grounds. This is when the terms of exchange, such as, price, objects of exchange, time of settlement etc. It may be noted that hedging can also be accomplished with bai salam in currencies. The gains or losses made on any transaction in currencies of different countries, are justified by the risk borne by the parties to the contract. Permissibility or otherwise of the second type of contract in which delivery of one of the countervalues is deferred to a future date, is generally discussed in the framework of riba prohibition. The holy Quran and the traditions of the holy prophet explicitly prohibit gains made from games of chance which involve unearned income. Further, the standardized nature of futures contracts and transparent operating procedures on the organized futures markets15 is believed to minimize this probability.

Here two points are worth noting. The purpose of this paper is to present a comprehensive analysis of various arguments in support and against the permissibility of these basic contracts involving currencies. The need to eliminate riba in all forms of exchange contracts is of utmost importance. In the preceding paragraph we have discussed that bai salam in currencies with fluctuating exchange rates can not be used to earn riba because of the presence of currency risk. Such speculation is not just a possibility, but a reality. Rs1150, and not Rs1075 which he would realize now.

He who buys foodstuff should not sell it until he has taken possession of it. Future is not a new form of contract. Each party to the contract must be clear as to the quantity, specification, price, time, and place of delivery of the contract. Keputusan berpulang pada dan ada di tangan Anda. Considering the case of the basic exchange contracts highlighted in section 1, it may be noted that the third type of contract where settlement by both the parties is deferred to a future date is forbidden, according to a large majority of jurists on grounds of excessive gharar. However, such permissibility is subject to the condition that price fixation is intended to combat cases of market anomalies caused by impairing the conditions of free competition. Currencies belonging to different countries can be exchanged with or without profit and both on a spot or deferred basis. These are described as fals in Fiqh literature.

In the early days of Islam, dinars and dirhams made of gold and silver were mostly used as medium of exchange in all major transactions. Obviously it was a pure game of chance. Under conditions of uncertainty, no such exercise is possible. For example, individuals A and B commit to exchange US dollars and Indian rupees at the rate of 1: 22 after one month. In broad terms, it connotes risk and uncertainty. Beyond a point on this continuum, risk and uncertainty or gharar becomes unacceptable11.

If market conditions are normal, forces of demand and supply should be allowed a free play in determination of prices. There also seems to be a general agreement among a majority of scholars on the view that currency exchange on a forward basis is not permissible, that is, when the rights and obligations of both parties relate to a future date. However, this would also imply the absence of any technique of risk management and may involve some practical problems for the participants. Gharar, unlike riba, does not have a consensus definition. It is obvious that spot settlement of the obligations of both parties would completely prohibit riba, and gharar, and minimize the possibility of speculation. Thus, the question of different geographical boundaries within which a given currency, such as, dinar or dirham circulates, is completely irrelevant. The second type of contracting with deferment of obligations of one of the parties to a future date falls between the two extremes. Hence, Hanafi law would apparently permit exchange of different quantities of the same currency on a spot basis. The third scenario is that the transaction is partly settled from one end only.

The present age currencies are examples of the latter kind. Proponents of the earlier version cite the case of exchange of paper currencies belonging to the same country in defense of their version. It is true that paper currencies have completely replaced gold and silver as medium of exchange, unit of account and store of value. For instance, US dollar is legal tender within US; it is also acceptable as a medium of exchange or unit of account for a large volume of transactions across the globe. There are no two opinions about the same. It need not even be positive. The consensus opinion of jurists in this case is that such exchange must be without any profit or at a rate equal to unity and must be settled on a spot basis.

In other words, Indian rupees possess thamaniyya within the geographical boundaries of India only, and do not have any acceptability in US. There is a general consensus among Islamic jurists on the view that currencies of different countries can be exchanged on a spot basis at a rate different from unity, since currencies of different countries are distinct entities with different values or intrinsic worth, and purchasing power. There should be no interference in the price formation process even by the regulators. Many other commodities, such as, various inferior metals also served as means of exchange, but with limited acceptability. It appears from the above synthesis of alternative views that the key issue seems to be a correct definition of thamaniyya. Paper by Dr M N Siddiqui highlighting the issue was circulated among all leading Fiqh scholars by the Islamic Fiqh Academy, India for their views and was the main theme of deliberations during the session on Currency Exchange at the Fourth Fiqh Seminar held in 1991. Riba and risk cannot coexist in the same contract. This is also the Hanbali view according to one version3. These diverse views are reflected in the papers presented at the Fourth Fiqh Seminar organized by the Islamic Fiqh Academy, India in 1991 which were subsequently published in Majalla Fiqh Islami, part 4 by the Academy.

The former case is very much in conformity with Islamic rationality. Islamic scholars have identified the conditions which make a contract uncertain to the extent that it is forbidden. Hence, the exchange can take place free from any injunction regarding the rate of exchange and the manner of settlement. The requirement amounts to imposition of a hundred percent margin which, in all probability, would drive away the uninformed speculator from the market. Rather the justification for proscribing it is new. This should force the speculator to be a little more sure of his expectations by being more informed. Since exchange rates fluctuate randomly, gains and losses are random too and the game is reduced to a game of chance. Gainscope tentang FATWA MUI TENTANG TRADING FOREX.

In this case too as in the earlier example, returns to the seller of stocks may be negative if stock price rises to Rs 25 on the settlement date. Thus, when gold is exchanged for silver, the rate can be different from unity but no deferred settlement is permissible. According to one version of this view, even if paper or leather is made the medium of exchange and is given the status of currency, then all the rules pertaining to naqdain, or gold and silver apply to them. All business decisions involve speculation in this sense. The Futures Exchange performs an important function of providing a guarantee for delivery by all parties to the contract. This fact should be taken note of in any analysis of the three basic types of contracts in which the basis of distinction is the possibility of deferment of obligations to future. At the same time, it should be recognized that a large majority of currencies do not perform the functions of money except within their national boundaries where these are legal tender.

Another point that merits serious consideration is the possibility that certain currencies may possess thamaniyya, that is, used as a medium of exchange, unit of account, or store of value globally, within the domestic as well as foreign countries. The intrinsic worth of paper currencies belonging to different countries differ as these have different purchasing power. Accordingly we discuss this contract in detail in section 2 dealing with the issue of prohibition of riba. So far, we have discussed views on the permissibility of bai salam in currencies, that is, when the obligation of only one of the parties to the exchange is deferred. As in the case of futures, the counterparty would do so for profit, if its expectations are diametrically opposite, that is, it expects dollar to appreciate. US is considerably improved. One view is that these should be treated at par with thaman haqiqi or gold and silver, since these serve as the principal means of exchange and unit of account like the latter. Only the minor ones were settled with fals.

There is difference of opinion on whether the prohibition in the said traditions apply to foodstuffs, or perishable commodities or to all objects of sale. Gharar is also defined in terms of settlement risk or the uncertainty surrounding delivery of the exchanged articles. Paper presented by Abdul Azim Islahi at the Fourth Fiqh Seminar organized by Islamic Fiqh Academy, India in 1991. The discussion on riba prohibition draws on these views. And once risk is eliminated, the profit clearly would be riba. The requirement of spot settlement of obligations of atleast one party imposes a natural curb on speculation, though the room for speculation is greater than under the first form of contracting. The difference from the earlier scenario is that the counterparty would be more restrained in trading because of the investment required, and such trading is unlikely to take the shape of rampant speculation.

One received a large or small share depending on the mark on the arrow drawn. Such contention, however, continues to be rejected by the majority of scholars. In a market with full and free convertibility or no constraints on the supply of currencies, the probability of failure to deliver the same on the maturity date should be no cause for concern. The example cited by Dr Nejatullah Siddiqui also appears quite robust under the circumstances. Prohibition of the former is achieved by a stipulation that the rate of exchange between the objects is unity and no profit is permissible to either party. Thus, spot settlement can also be a clear source of riba. The contract is settled when both the parties honour their obligations on the future date. The former connotes a possibility of returns with zero risk and cannot be earned through a market with positive price risk.

Some Islamic scholars use the term forward to connote a salam sale. Empirical evidence at a macro level, however, indicates the former to be the dominant motive. Rs1000 to him after six months. For instance, a fundamental question that leads to divergent positions on permissibility relates to whether thamaniyya is specific to gold and silver, or can be associated with anything that performs the functions of money. Similar references are available in the writings of Imam Ghazzali5 As far as the views of Imam Sarakhshi is concerned regarding exchange involving fals, according to them, some additional points need to be taken note of. Thus, while A is able to hedge its position, the counterparty is able to earn a profit on trading of currencies. In this sense, paper currencies can be said to possess thamaniyya. The present day currencies have all the features of thaman and are meant to be thaman only.

However, another ground for rejecting such contracts may be riba prohibition. Needless to say, any attempt to speculate in the hope of the theoretically infinite gains is, in all likelihood, a game of chance for such participants. At the other extreme, if the obligations of both the parties are deferred to a future date, then such contracting, in all likelihood, would open up the possibility of infinite unearned gains and losses from what may be rightly termed for the majority of participants as games of chance. The foreign currency markets of today are characterised by volatile exchange rates. Shafii and Maliki law would also permit the same. But the process may or may not be backed by collection, analysis and interpretation of relevant information. The transaction is settled on a spot basis from both ends.

What is the rationale underlying the above decision? This is also the Maliki view. The need to eliminate any element of uncertainty inherent in a contract is underscored by a number of traditions. Thus, according to this version, exchange involving currencies of different countries at a rate different from unity is permissible, but must be settled on a spot basis. The predominant view is that such a contract is not Islamically permissible. These are also known as thaman istalahi because of the fact that their acceptability stems not from their intrinsic worth, but due to the status accorded by the society during a particular period of time. Ketika Tuhan Menginginkanmu Kaya dari Trading Fore. This difference is reflected in the analogous reasoning for paper currencies belonging to different countries.

At the same time, the requirement of settlement from one end would dampen the tendency of many participants to seek a complete transfer of perceived risk and encourage them to make a realistic assessment of the actual risk. Currency markets of today are characterized by volatile exchange rates. That is, any other object, if used as a medium of exchange, cannot be included in their category. Trading Forex, Bisnis Yang Sanggup Menghasilkan Pr. It should be appreciated that thamaniyya may not be absolute and may vary in degrees. However, there is considerable difference of opinion among jurists when the rights of either one of the parties, which is same as obligation of the counterparty, is deferred to a future date. However, we use this term in the conventional sense where the obligations of both parties are deferred to a future date and hence, are similar to futures in this sense. This is known as bai al inah which is considered forbidden by almost all scholars with the exception of Imam Shafii. Increase is accompanied by charging interest on the amount initially borrowed.

An Islamic economic unit is required to assume risk after making a proper assessment of risk with the help of information. Shafii and Maliki view, as discussed below. Fiqh literature and there is no mention of the same in the holy traditions. Hence, according to this version, the Sharia injunctions for riba prohibition are not applicable to paper currencies. These cannot be said to possess thamaniyya in US unless a US citizen can use Indian rupees as a medium of exchange, or unit of account, or store of value. Such transactions are valid and Islamically permissible. Tips Trading Forex: Pentingnya Sedekah Sebelum Tra. When speculation is based on information it is not only permissible, but desirable too. These were universally acceptable as principal means of exchange, accounting for a large chunk of transactions.

The divergence of views1 on the permissibility or otherwise of exchange contracts in currencies can be traced primarily to the issue of riba prohibition. In the context of currency markets which are characterized by volatile rates, such contracts are believed to enable the parties to transfer and eliminate risk arising out of such fluctuations. Currencies belonging to different countries are clearly distinct entities; these are legal tender within specific geographical boundaries with different intrinsic worth or purchasing power. Additionally, these are neither weighable nor measurable. The form of gambling most popular to Arabs was gambling by casting lots by means of arrows, on the principle of lottery, for division of carcass of slaughtered animals. The issue that needs to be resolved is whether the present age paper currencies fall under the former category or the latter. The first form of contracting involving exchange of countervalues on a spot basis is beyond any kind of controversy. It is no longer relevant in the organized futures markets of today16. Beyond this point, gharar becomes a variable and the gharar involved in a real life contract would lie somewhere on this continuum.

This, therefore, is the central theme of section 3 which deals with the issue of gharar. In a volatile market, the participants are exposed to currency risk and Islamic rationality requires that such risk should be minimized in the interest of efficiency if not reduced to zero. Hence there was no restriction on purchase of the same for gold and silver on a deferred basis. But paper currencies are neither weighable nor measurable. The latter kind of riba is prohibited by disallowing deferred settlement and ensuring that the transaction is settled on the spot by both the parties. Salah satu alasannya adalah karena cara tradingnya yg cuma memprediksi harga naik atau turun terus bisa mendapat keuntungan kalau prediksinya benar dan rugi kalau prediksinya salah.

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