The Globalization system has had a huge impact on modern society, especially in the fields of science, technology, information and communication, all of which are developing rapidly. The most famous currency is Bitcoin or cryptocurrency. Because there are now no clear boundaries and no recognition of the existence of cryptocurrencies in Indonesia, these cryptocurrencies are facing a number of polemics regarding their use throughout the world, including in that country. The debate over whether Bitcoin is halal or haram in Islam continues among scholars who study the Koran, hadith, ijma and other Islamic books. One important area of expertise in the world of information security is cryptography. Today, professionals in the fields of computer science and mathematics discovered a new application of encryption that could improve the quality of life of local communities: the buying and selling of digital currencies known as cryptocurrencies. Digital currencies that are not subject to government regulation are known as cryptocurrencies; this does not include official cash. This cryptocurrency is the forerunner to the creation of digital currency which is now known as Bitcoin currency, which can be used like other types of money. And the result of the discussion is that whether scholars allow cryptocurrency or not. This research uses a qualitative method where this method focuses on in-depth observation. Therefore, the use of qualitative methods in this research can produce a study of a phenomenon that is more comprehensive with literature research. Based on the background information provided previously, the author identifies problems that require further investigation. Among other things, what is the meaning of cryptocurrency in the current understanding and context and what is Islamic law regarding the use of cryptocurrency as a transaction tool.
Azlin Alisa Ahmad, Mat Noor Mat Zain, Nur Diyana Amanina Zakaria
Smart contracts are simply programs stored in a blockchain that run under predetermined conditions; however, they are yet to be implemented commercially in the financial industry, including the Islamic financial industry. It has not been entirely implemented in the Islamic financial industry because it is unstable and there are debates regarding its conformity with Shariah principles. Since the development of the smart contract is still in the preliminary stages, its position in an Islamic contract is yet to be determined. Does a smart contract blockchain comply with Islamic contract theory? This qualitative study aims to analyse the smart contract’s position based on Islamic contract theory. Data were obtained using content analysis and interview methods, in which the semi-structured interview involved Islamic financial experts and industryplayers. Data were then analysed using the QDA Miner version 5.0.31 software. Findings indicate that a smart contract differs from other contracts because it records every transaction using hash cryptography and computer codes known as solidity. Besides that, transactions did not adhere to two principles of an Islamic contract, namely the existence of autonomy in the contracting parties and the ability to manipulate the contract. Hence, Shariah-based risks in a smart contract can be decreased by improving the Shariah compliance aspect in the transaction to solve autonomy issues and the manipulation of contracts. The study implies that a smart contract has the potential to become an innovation in the Islamicfinancial industry if it can adhere to the principles of an Islamic contract and it can be monitored by relevant authorities.
Game Tamadoge mengusung konsep Play to Earn dengan menggunakan teknologi NFT (Non-Fungible Token) di atas blockchain Ethereum dan pemilik platform menawarkan perjanjian pengguna akhir kepada pengguna, untuk itu diperlukan analisis hukum dan keamanan antar para pihak. Penelitian ini menggunakan metode normatif dengan pendekatan perundang-undangan (statute approach), dan pendekatan konseptual (conceptual approach). Hasil penelitian ini adalah perjanjian pengguna akhir yang yang ditawarkan pemilik platform dapat membantu pengguna dan pemain game untuk memahami hak dan kewajiban mereka, dari mulai kepemilikan Hak Kekayaan Intelektual atas karya Non-Fungible Token, pedoman permainan, ekonomi dalam game, dan strategi, serta perjanjian yang ditawarkan memberikan perlindungan hukum yang lebih baik dalam menggunakan platform game berbasis blockchain Ethereum.
The purpose of this research is to determine whether or not cryptocurrencies are legitimate in Islam as both a currency and a commodity. This is research done in a library. The research is descriptive-analytical and uses Jasser Auda's Islamic legal philosophy approach to try to explain cryptocurrency law. The findings demonstrate that, from the standpoint of Islamic legal philosophy, the law governing cryptocurrency as a currency is comprehensive (tafsil). Whether it is halal or not by looking at how the goal was achieved, specifically (benefit). If the cryptocurrency has clear benefits, such as the existence of underlying assets and the government's role in realizing the general benefit (maslahah ammah), it can be considered halal. Similarly, cryptocurrencies that lack clear regulations and are not backed by assets will be haram due to the possibility of mafsadat. Despite the fact that cryptocurrencies are regarded as al-Ma'l al-ma'nawiyyah because they do not conform to the objectives of sharia in assets (maqashid as-shari'ah fi al- mal), the law of cryptocurrencies as assets (crypto assets) is not valid. This research certainly has limitations, especially related to field data, namely interviews with cryptocurrency business actors. Therefore, to develop further research, not only juridical research but also juridical-empirical research.
The discussion of fiqh and fatwa studies on cryptocurrency is still widely discussed both in Indonesia and abroad. Differences of opinion regarding cryptocurrencies are also often found so it is interesting to discuss. This research aims to find out the legal istinbãth method used by fatwa institutions in determining the cryptocurrency issue. This research is a qualitative study with library data collection techniques. The Malaysian state requires a report on every transaction, and State Bank of Malaysia is also not fully responsible for the use outside the crypto wallet service provider. Middle Eastern fatwa institutions such as in Egypt, Turkey, and Palestine prohibit cryptocurrencies because they are illegal, there is no direct supervision from the government or authorities so that money laundering can occur, and cryptocurrencies can also cause gharar. Fatwa institutions in Indonesia differ in determining the law of cryptocurrency. MUI's fatwa prohibits cryptocurrency according to government regulations and the sad al-dzariah legal istinbãth method, as well as the Muhammadiyah Tarjih Council which also prohibits cryptocurrency. The East Java PWNU Bahtsul Masail Institute prohibits cryptocurrency, while the Yogyakarta Special Region PWNU Bahtsul Masail Institute allows it, both institutions use the ilhãqi method because they refer to classical and contemporary books.
In recent years, there has been a shift in giving dowries from dowries in the form of money, gold and other goods whose physical form is shifted to digital dowries such as cryptocurrency dowries, a digital currency using blockchain technology. The research focus and objectives of this research are to find out 1) What is the phenomenon of using cryptocurrency as a wedding dowry in Indonesian society. This type of research is normative legal research. The approach in this research uses the Statute Approach and the Case Approach and the Statute Approach. The technique for collecting legal materials is carried out using documentation methods. The results of this research show that the phenomenon of using cryptocurrency as a dowry among Indonesian people, especially Indonesian Muslims, has varied views and not a single perspective.
AbstractSo far, NFTs have been defined as digital tokens that are shaped like ownership certificates for virtual and physical assets. These NFTs are usually traded online and are often paid for using cryptocurrencies, especially Ethereum. However, the problem is that in 2021 the MUI issued a fatwa that cryptocurrency is illegal. This is because it there are elements of qimar, dharar, and gharar. For this reason, it is necessary to study the methodology of Islamic law regarding Non-Fungible Tokens (NFT) through istihsan (juristic preference). This study uses a qualitative approach. The data were collected from library study, documentation and observation. In analyzing the data used descriptive-analytic analysis with the approach used is ushuliyah. This study revealed that from istihsan point of view, transactions using Non-Fungible Tokens are permitted. This is because, from Qiyas Khafi perspective, NFT is known as the underlying assets of the transaction. Up to the operational level, if qiyas khafi is of greater benefit, then qiyas jali may be abandoned. What is used is qiyas khafi to maintain the principles of maqasid shari'a. Therefore, within the istihsan framework, Non-Fungible Token transactions are allowed through qiyas khafi due to an element of greater benefit.Keywords: Non-Fungible Token Transaction; Istihsan; Maqasid Shari’a, AbstrakSelama ini NFT didefinisikan sebagai token digital yang berbentuk seperti sertifikat kepemilikan untuk aset virtual dan fisik. NFT ini adalah biasanya diperdagangkan secara online dan sering dibayar untuk menggunakan cryptocurrency, khususnya Ethereum. Namun yang menjadi persoalan ialah pada tahun 2021 MUI pernah memfatwakan haram penggunaan cryptocurrency karena mengandung unsur gharar, dharar, dan qimar. Untuk itu, diperlukan kajian metodologi hukum Islam tentang Non-Fungible Token (NFT) melalui istihsan. Penelitian ini menggunakan pendekatan kualitatif. Sementara metode pengumpulan data yang dipakai dalam penelitian ini adalah metode literatur, dokumentasi dan observasi. Dalam menganalisis data yang telah dikumpulkan, peneliti menggunakan analisis deskriptif-analitis dengan pendekatan ushuliyah. Hasil penelitian ini menyatakan bahwa dalam tinjauan istihsan, transaksi dengan menggunakan Non-Fungible Token diperbolehkan. Hal ini dikarenakan dalam tinjauan qiyas khafi, NFT dikenal asset yang mendasari transaksi tersebut (underlying assets). Hingga dalam tataran operasionalnya, bila qiyas khafy lebih besar manfaatnya, maka qiyas jaly itu boleh ditinggalkan dan yang dipakai adalah qiyas khafy demi terpeliharanya prinsip-prinsip maqasid syari’ah. Oleh karena itu, dalam kerangka istihsan, transaksi Non-Fungible Token diperbolehkan melalui qiyas khafi dikarenakan adanya unsur maslahat yang lebih besar.Keywords: Non-Fungible Token; Istihsan; Maqashid Syari’ah.
Nur Aisa Hilda, Millenia Jihan Febriana, Amaliah Aisyah N. Kamaru
Hubungan perkawinan di antara pasangan suami istri dapat ditopang dengan sebuah perjanjian, yakni perjanjian perkawinan yang mana isinya ditentukan oleh pembuat yang bersangkutan selama tidak menyalahi peraturan yang berlaku. Perkembangan zaman berpengaruh terhadap alat pembayaran. Alat pembayaran yang sah di Indonesia adalah uang, yakni rupiah. Dewasa ini, eksis alat pembayaran berbentuk digital yang disebut dengan virtual currency di antaranya bitcoin, bitcoin, namecoin, dash, dogecoin, blackcoin, ripple, dan nxt. Sejalan dengan perkembangan tersebut, berdampak pula terhadap pemberian mahar perkawinan. Notaris sebagai pihak yang berwenang dalam membuat perjanjian perkawinan wajib memperhatikan apa yang akan dituangkan oleh para penghadap dalam perjanjian perkawinan yang akan dibuatnya. Penelitian dilakukan dengan menggunakan penelitian hukum, yakni dengan pendekatan perundang-undangan dan pendekatan konseptual. penelitian hukum dilakukan guna menemukan kebenaran koherensi. Dapat disimpulkan bahwa bitcoin tidak dapat dijadikan sebagai mahar perkawinan serta notaris tidak berwenang membuat perjanjian perkawinan perihal mahar bitcoin.
Nur Syaedah Kamis, Norazlina Abd Wahab, Mohammad Azam Hussain
The positive acceptance of cryptocurrency by the public indicates their interest and enthusiasm for cryptocurrency. Nevertheless, theregulatory overlay related to cryptocurrency is still at its infancy level, posing challenges to its estate administration upon the death ofthe owner of a cryptocurrency, which will lead to its disappearance and loss as it becomes impossible to be inherited. Hence, in light ofthis undesirable possibility, this paper aims to analyze the legal and Shariah issues on the estate administration of cryptocurrency from the perspectives of Malaysian laws and Shariah. This paper examined doctrinal research by examining relevant legal provisions, Shariah rulings, fatwa, cases, and non-legal literature on estate administration. This paper concludes that there is a lacuna in the estate administration of cryptocurrency as its regulatory framework is still new and evolving. Therefore, the legal and Shariah issues highlighted in this paper may provide some important policy implications for regulators and policymakers to fulfil the lacuna in the estate administration of cryptocurrency in Malaysia.
<p><em>Non-Fungible Token</em><em> (NFT) Is One Of The Most Popular Digital Assets Transacted By The Global Community. This Phenomenon Is Increasingly Popular With The News That Ghazali Is Able To Earn Billions Of Rupiah. The NFT Phenomenon Attracts Researchers To Conduct An Analysis Related To The Transaction Law In It And Its Validity According To The Four Madhhab Muamalah Fikh. This Research Uses A Literature Study Approach By Collecting Data And Information Related To NFT And The Views Of Several Scholars Regarding The Pillars Of Buying And Selling Contracts (Bay') Which Include: NFT As Ma'qud 'Alaih, Cryptocurrency As Tsaman Or Mal, Sellers And Buyers, and Contract Shighat. This Study Resulted In Two Findings: A) NFT Is A Mal Maknawi In The Fikih Mu'amalah Review And B) NFT Transactions Are Legally Valid Because They Have Fulfilled All The Requirements And Pillars Of A Buying And Selling Contract (Bay'): NFT As A Mall Meaning, Cryptocurrency As A Transaction Tool In NFT (Tsaman) And Entering Into A Hiwalah Contract, Two Actors (Al-'Aqidan), And Contract Shighat. </em></p>
This study aims to determine the selling mechanism and to understand the reflection of sharia economic law on the mechanism for selling Non-Fungible Token (NFT)-based digital works/creations on the Opensea Platform. This research includes library research (library research) which uses secondary data consisting of three legal materials, namely primary legal materials, secondary legal materials and tertiary legal materials. This research is a descriptive analysis. The data collected was analyzed qualitatively. The results of this study indicate that the mechanism for selling NFTs on opensea is having a balance of cryptocurrency or Ethereum money through a MetaMask wallet, having an account, owning an NFT work, determining the price, how long will the NFT last last uploading the NFT on opensea. Buying and selling NFT is a little different because it uses blockchain technology and the lens of Islamic economic law for the mechanism for selling NFT at Opensea. Looking at the pillars of sale and purchase, the actual NFT transaction process is not fulfilled, because the value or means of exchange (saman) contains gharar and dharar. . The results of the Ijtima Ulama Fatwa MUI decision stated that the use of cryptocurrency as legal currency is unlawful, because it contains gharar, dharar and contradicts Law Number 7 of 2011 and Bank Indonesia Regulation Number 17 of 2015 so it cannot be used as a transaction tool because in practice there are discrepancy with the pillars of the sale and purchase contract. However, it must be acknowledged that the world continues to develop and technology is increasingly sophisticated, it does not rule out the possibility that one day NFT will be legalized. To show that Islam is salihun likulli epoch wa likulli eat (suitable for all times and places), academic ijtihad must be carried out to answer contemporary muamlah problems in the era of globalization.
Dewasa ini perkembangan teknologi sangat pesat. Hal ini dapat kita rasakan dalam transaksi jual beli melalui e-commerce, sehingga memudahkan masyarakat untuk berbisnis lebih cepat, aman dan rahasia. Sudah ada teknologi bernama Bitcoin yang dianggap sebagai mata uang digital. Bitcoin mewakili sistem moneter dunia yang benar-benar terkait dengan kekuatan penawaran dan permintaan serta independen dan tidak terpengaruh oleh pihak mana pun. Jenis penelitian yang digunakan dalam penelitian ini adalah penelitian kualitatif kepustakaan (library search). Penelitian ini bersifat indikatif, yaitu. itu mengevaluasi dan menjelaskan penentuan hukum apakah penggunaan mata uang Bitcoin sebagai alat transaksi jual beli diizinkan atau tidak. Metode yang digunakan adalah metode dokumentasi. Analisis penelitian ini menggunakan analisis deduktif. Hasil penelitian ini menunjukkan bahwa praktik transaksi jual beli dengan dengan Bitcoin baik bertujuan untuk kebutuhan alat tukar atau bisnis investasi khususnya pada transaksi keuangan online termasuk daripada syubhat, dan sesuatu yang syubhat itu hendaklah ditinggalkan, karena tidak membawa manfaat sekaligus yang menjadi tujuan daripada syari’at Islam yaitu kemaslahatannya sendiri tidak akan bisa terwujud.
This research is to find out and analyze NFT as an object of income tax in Indonesia and the Indonesian Government's efforts to realize it. Through the normative juridical method, research was produced that the essence of the income obtained from the NFT is income that goes into the object of income as contained in article 4 paragraph (1) of Law Number 36 of 2008 concerning Income Tax, however, the imposition of income tax in NFT transactions is still self-assessment, where taxpayers must calculate, pay and report independently, considered prone to causing non-compliance of taxpayers due to a lack of correct understanding regarding the mechanism of taxation. Until now, Indonesia does not yet have regulations that can accommodate the development of digital financial assets and products, especially for NFTs so it is prone to causing taxpayer non-compliance because special tax regulations have not been established regarding income from NFTs.
Non-Fungible Token (NFT) is one of the most popular digital assets traded by the global community. This phenomenon is increasingly popular with the news that Ghazali was able to earn billions of rupiah. The NFT phenomenon encourages researchers to carry out analyzes related to the law of transactions in it and its validity according to the fiqh mu'amalah of the four schools of thought. This study uses a literature study approach by collecting data and information related to NFT and the views of several scholars regarding the pillars of a sale and purchase contract (bay') which include: NFT as ma'qud 'alaih, cryptocurrency as tsaman or mal, seller and buyer, and shighat (contract). This research resulted in two findings. First, NFT is a mal in the fiqh mu'amalah review. NFTs are categorized as meaningful malls because they are useful for copyrighted works and can be fully owned (hiyazah). Second, NFT transactions are legally valid 'because they have fulfilled all the conditions and pillars of the sale and purchase contract (bay'). Cryptocurrency as a transaction tool in NFTs is legal and meets the requirements to be categorized as a mall and recognized as a hiwalah contract. The two actors (al-'aqidan) and shighat in NFT transactions have also met the conditions.
Abstract. The practice of transactions in NFTs uses cryptocurrencies, while using cryptocurrencies as tools of payment is declared haram by the MUI because it contains gharar and dharar. So this reseach aims to find out the transaction scheme of NFT assets in OpenSea and to find out the practice of NFT transactions in terms of muamalah jurisprudence. The method used in this study is a qualitative approach, types of normative juridical research data, data collection is obtained by literature study and interviews, data analysis techniques are qualitative data studied inductively. The results of this research show that the first NFT transaction scheme is almost the same as transacting in the marketplace in general, the difference is in the payment scheme using cryptocurrencies instead of using currency, the second based on the MUI fatwa regarding cryptocurrency as a medium of exchange is declared haram because it contains gharar, dharar, and is contrary to Law No. 7 of 2011 concerning Currency and Bank Indonesia Regulation Number 17 of 2015 concerning the obligation to use rupiah in the Republic of Indonesia, so NFT transactions using cryptocurrency is prohibited because in practice the transaction is violates the pillars of the buying and selling contract.
 
 Abstrak. Praktik transaksi dalam NFT menggunakan cryptocurrency, sementara itu penggunaan cryptocurrency sebagai alat bayar dinyatakan haram oleh MUI karena mengandung gharar dan dharar. Maka penelitian ini memiliki tujuan untuk Mengetahui skema transaksi aset NFT di OpenSea serta untuk mengetahui praktik transaksi NFT ditinjau dari fikih muamalah. Metode yang digunakan dalam penelitian ini ialah pendekatan kualitatif, jenis data penelitian yuridis normatif, pengumpulan datanya diperoleh dengan studi literatur dan wawancara, teknik analisis datanaya ialah data kualitatif ditelaah secara induktif. Hasil dari penelitian ini menunjukkan bahwa yang pertama skema transaksi NFT ini hampir sama dengan bertransaksi di marketplace pada umumnya, perbedaannya terdapat pada skema pembayarannya menggunakan cryptocurrency bukan menggunakan uang kartal, yang kedua berdasarkan fatwa MUI mengenai cryptocurrency sebagai alat tukar dinyatakan haram karena mengandung gharar, dharar, serta bertentangan dengan UU No. 7 Tahun 2011 Tentang Mata Uang dan Peraturan Bank Indonesia Nomor 17 Tahun 2015 mengenai kewajiban menggunakan rupiah di NKRI, dengan demikian transaksi NFT yang menggunakan cryptocurrency ini tidak boleh karena dalam praktik transaksinya terdapat ketidak sesuaian dengan rukun akad jual beli.
Waqf assets are assets that can be utilized for the benefit of the people. Currently, there are many waqf asset management using internet-based Waqf Information Systems. However, the database used by the system is generally centralized, so it is prone to data manipulation. Each waqf entity has its data, causing data differences between waqf entities. This study aims to provide the concept of waqf asset management using Blockchain technology and Smart Contracts. The method is a qualitative analysis method with secondary data from various kinds of literature, study journals, and reports published by the government and related agencies. This study concludes that the concept of waqf asset management based on Blockchain technology and Smart contracts can facilitate the management of waqf assets, both movable and immovable assets. In addition, it can increase data transparency between nadzhir, wakif, and waqf regulators and minimize data manipulation. The role of regulators such as the Ministry of Religion, BWI, and BI is needed to create regulations that support the implementation of waqf management based on Blockchain technology and Smart Contract.
Non-Fungible Token (NFT) is a digital asset based on blockchain, in the form of a unique certificate or token in digital form that cannot be replaced with another, which is unique and immutable and represents ownership of an asset. NFT has many benefits, especially in economy, so, NFT used as a medium for many social activities. On the other hand, Islam strongly supports social activities, one of which is waqf instruments. The characteristics of NFT which are enduring and have long-term economic benefits, are compatible with the concept of waqf. However, as a new innovation, NFT has not been widely studied according to sharia, especially as object of waqf.
 On that basis, this study tries to explore whether NFT can be used as an object of waqf and create a concept for it. Therefore, this research is included in normative legal research, and using a conceptual approach and analytical descriptive analysis.
 And result of this study is: 1) in terms of fiqh, NFT can be used as a waqf object as well as copyright as a waqf object, of course with due regard to the three halalness foundation of the NFT and the fulfillment of its requirements for the object of waqf. 2) In practice, wakif for NFT is the creator, while mauquf is in the form of copyright contained in the NFT which is owned by the creator, and the proceeds will be donated to mauquf 'alaih in the form of royalties that arise from the copyright.
In this modern era, everything has started to enter the digital realm. This can make things easier in everyday life considering the digital concept is easy access anywhere and anytime without limits. However, this can be a double-edged sword, instead of making work easier, digital concepts can be detrimental too. Therefore a policy in using and utilizing technological advances is very necessary, in order to maintain security for all users. Lately we often hear the term Non-Fungible Token or NFT for short, NFT is often associated with finance and digital economic systems that can represent a valuable item or asset. In Islam, of course, we have our own views, laws and norms in life, one of which is in economic terms. What is the Islamic view on NFT? Is NFT allowed in Islam? This research will discuss and examine these questions.
Islam gives women's rights perfectly without being reduced, this is to protect the honor of women in marriage. Islam also provides women's rights that must be fulfilled by husbands as husbands also have rights that must be fulfilled by wives. Among the rights of the wife is dowry, which is an ownership that is specifically given to women as an expression to appreciate it, and as a symbol to glorify and make her happy. However, the ownership of cryptocurrency as a marriage dowry in marital property is not clear yet and also regarding the transfer of rights to crypto assets because the marriage dowry is how it is implemented according to the provisions of applicable laws and regulations. The problem approach used in this study is a statutory approach, and a conceptual approach. Crypto dowry as property in marriage is included as innate property due to the concept of dowry which is a gift from the prospective groom at the time the marriage contract is held and the transfer of crypto asset rights as a dowry in marriage can be done with a grant deed which is made before the marriage contract in front of a notary who are attended by the grooms. Then the grant deed is given at the time of the marriage contract.
Muhammad Izzul Syahmi Zulkepli, Mohammad Taqiuddin Mohamad, Saaidal Razalli Azzuhri
A contract is an important concept to enable a transaction without jeopardizing the rights and security of the transaction’s parties. Its implementation varies either through traditional or modern methods. To date, the smart contract gains attention among industry players and academicians. It is a modern technological innovation that can execute a contract by utilizing a blockchain network. In particular, the researchers view that smart contracts can be adapted in products offering based on various Shariah contracts in Islamic banking institutions, such as financing products based on the tawarruq contract. Nevertheless, it requires detailed research in terms of concept and structure to measure its potential to integrate with Islamic banking operations. Therefore, this study will examine the smart contract concept as well as identify its advantages for Islamic banking institutions’ operations, particularly in tawarruqbased financing products. A qualitative approach based on library studies concerning relevant documents and literature are implemented to achieve these objectives. The collected data were then analyzed using descriptive content analysis methods. The results found that the smart contract is a contract innovation based on blockchain technology that can implement tawarruq-based financing products terms automatically, decentralized, and distributed manner. Thus, its thorough implementation can reduce the risk of faults in transactions and potentially ensure the transparency of transactions’ is well-preserved. However, further research on the risks associated with this technology, especially Shariah risks, needs to be clarified before being fully integrated into Islamic banking operations.
Bitcoin adalah sistem pembayaran online dari uang elektronik peer-to-peer (P2P) yang dikirim langsung dari satu pihak ke pihak lain tanpa melalui lembaga keuangan. Keberadaan bitcoin sebagai mata uang virtual dianggap legal, atau diperbolehkan dengan syarat, yaitu jika diakui oleh negara. Pasalnya, hak dan kewajiban mengurus iqtishadiyah termasuk penerbitan mata uang baru menjadi kewenangan negara. Dalam hal ini bitcoin tidak dikeluarkan oleh negara dan tidak diakui oleh Bank Indonesia, sehingga bitcoin merupakan mata uang yang dianggap tidak legal di Indonesia. Konsep bitcoin menurut ulama klasik dan ulama kontemporer meliputi: a. Bitcoin dalam hal fungsi; pada dasarnya sama dan tidak ada perbedaan. b. sisi legalitas; Bitcoin adalah mata uang ilegal di Indonesia. c. sisi kelemahan; bitcoin dapat digunakan sebagai alat pencucian uang. bitcoin adalah mata uang digital yang dapat digunakan oleh negara maju. Dia sangat berpengaruh dalam lalu lintas ekonomi modern. Hukum penggunaan bitcoin sebagai mata uang atau transaksi bisnis adalah haram li ghairihi, karena pelarangannya disebabkan oleh hal lain, bukan substansi bitcoin itu sendiri. Dan juga karena sifatnya yang tidak pasti yang memungkinkannya menimbulkan kerugian dan merugikan banyak orang Kata kunci : bitcoin, haram li ghairihi,legalitasmoney laundryingdan ekonomicNegara
The study aims to elaborate on the Shari’ah issues regarding cryptocurrencies. The research found that overall Shari’ah challenges in studying this unprecedent issue can be confined to Bitcoin since it is the first cryptocurrency with its own protocol and laws, and the later versions of the cryptocurrency started using the protocol of Bitcoin. Bitcoin was distinguished being the only cryptocurrency that is classified as decentralized, whereas the subsequent versions of the currencies, which were introduced as an alternative to Bitcoin, such as Ethereum, were centralized by their issuer. Also, the tokens are merely representing the assets which were collected through it. The overall Shari'ah issues were summarized in terms of its asset and monetary consideration, impact of price fluctuations, decentralization, anonymity, and the mechanism of mining which PoW (Proof-of-Work) and PoS (Proof-of-Stake). This study has concluded on the Shari’ ah permissibility of the PoW system which is used in Bitcoin, and PoS system which is used in Ethereum. The contract is based on Ju’alah contract. As a principle, the study could not conclude the Shari’ah non-permissibility of exchanging, trading or investing in Bitcoin, and similar cryptocurrencies. These cryptocurrencies are subjected to all the guidelines related to exchange of currencies (sarf) and rulings of Riba buyu’ (sale on credit) and Riba duyun (interest on debt). Also, it will be subjected to monetary Zakat rulings. However, dealing with mining groups, electronic platforms, as well as investing in these currencies through various websites, may contain executing agreements and contracts that contain conditions not compliant to Shari’ah. These agreements should be examined in the light of the provisions of the Islamic law. Also, users should be cautious against falling into the net of fraudsters on the Internet. The research recommends to hold-up investing in these recent currencies because of the rapid volatility and to avoid exposing the wealth to high risk.
Azlin Alisa Ahmad, Mat Noor Mat Zain, Nur Diyana Amanina Zakaria
&lt;p&gt;A smart contract is a computer protocol contract of which its innovation rooted from the traditional contract. However, Sharia-compliant transaction necessitates a contract to fulfils all pillars of Islamic contracts in order smart contract can be accepted as an innovation of Islamic contracts. Thus, this paper aims to make a comparison between Islamic contracts and smart contract on blockchain. This paper is a qualitative research by adopting content analysis method to analyze some related topics. The pillars of Islamic contract are compared with the smart contract to ensure whether the smart contract follows the guidelines of Islamic contract or vice versa. The analysis shows that smart contract does not entirely comply with the Islamic principles of a contract. Even though smart contract generally has three pillars of Islamic contract but in details, it does not comply with the Sharia principles. By comparing between the pillars of Islamic contract and smart contract on blockchain, it shows that smart contract on blockchain is not underline with the Islamic contracts pillars. Contracting parties participate in the smart contract does not recognize each other that can be lead to&nbsp;&lt;em&gt;gharar&lt;/em&gt;. Meanwhile, every transaction in the smart contract allows prohibited subject matters such as illegal drugs, weapons where as it is not allowed in Islamic contracts transactions.&nbsp;&lt;/p&gt;\n\n&lt;p&gt;&nbsp;&lt;/p&gt;
Yang menjadi pokok permasalahan dalam penelitian ini adalah mengenai fenomena Cryptocurrency dalam pandangan hukum Islam. Dari judul tersebut dapat ditarik beberapa rumusan masalah yakni: 1.) Apa itu Cryptocurrency dan cara penggunannya? 2.) Mengapa terjadi Pro dan Kontra dalam Masyarakat terhadap Cryptocurrency, 3.) Bagaimana pendapat Hukum Islam tentang Cryptocurrency. Dalam menjawab permasalahan tersebut, metodologi yang digunakan peneliti adalah pendekatan Normatif Syar’i. Peneitian ini tergolong penelitian Library Research, dengan menggunakan Metode Analisis Deskriptif Kualitatif yang berfokus pada Fenomena Cryptocurrency dalam Pandangan Hukum Islam. Sumber data diambil melalui Sumber data primer berupa Buku, Arsip, dan Literatur lainnya.Cryptocurrency dapat digunakan sebagai alat pembayaran, Investasi, maupun Trading. Beberapa jenis Cryptocurrency selain Bitcoin juga banyak digunakan. Pro dan kontra di masyarakat terjadi akibat perbedaan pendapat mengenai Cryptocurrency. Karena belum ada legalitas mengenai Cryptocurrency sebagai alat pembayaran maupun mata uang yang diakui di Indonesia. Harganya yang Fluktuatif serta keamanannya yang masih terdapat cela membuat perdebatan mengenai Cryptocurrency seperti pada Bitcoin belum mencapai titik terang. Dalam Perspektif hukum islam, sebagian Ulama berpendapat bahwa bentuk mata uang digital ini tidak mempunyai kejelasan dan tidak dapat dilihat fisiknya memungkinkan terjadinya penipuan menjadikan Cryptocurrency mengandung unsur Gharar. Kemudian penggunaan Cryptocurrency dalam Investasi maupun Trading menjadikannya tidak lepas dari spekulasi mengenai harganya yang sangat Fluktuatif dan hanya digunakan sebagai alat untung rugi maka Cryptocurrency mengandung unsur Maysir. Karena urgensi mata uang Kripto ini sangat luas terutama dalam cakupan teknologi dan ekonomi, diharapkan skripsi ini juga dapat menjadi referensi untuk perkembangan Cryptocurrency di masa yang akan datang.Keywords: Cryptocurrency, Bitcoin, Hukum Islam.