 1

ISLAMIC FINANCIAL PRODUCT DEVELOPMENT:

SHARIAH ANALYSIS

Muhamad Muda

Abdullaah Jalil

Universiti Sains Islam Malaysia (USIM)

Abstract

Islamic banking and financial institutions should be able to foresee the needs of the

market and roll out Islamic financial products and services in advance of conventional

products to ensure constant growth and competitiveness of Islamic banking and financial

products. However, Islamic banking and financial products and services tended to

duplicate the conventional ones, resulting in these products losing value and causing

some confusion in their interpretation. Hence, it is essential for the Islamic financial

institutions to move beyond the adaptation of conventional products and stimulate new

ideas that will help the Islamic banking and financial industry nourish. The subject of

Islamic financial product development covers various aspects of studies. However, this

study aims to analyze the Shariah aspect of Islamic financial product development and

discuss the issues arise in the process based on secondary resources. The output of this

study should contribute to the advancement of procedure for Islamic financial product

development, particularly from the Shariah aspect, as it is the most imperative tool for the

Islamic financial institutions to meet their increasing concern about profitability,

liquidity, assets value, risk management as well as product acceptability. The study

proves that fiqh muamalat discipline provides ample spaces for developing Islamic

product development, an area in which Islamic financial institutions should focus their

resources.
(214 words)

Keywords: Product development, Shariah analysis

Muhamad Muda: Professor at the Faculty of Economics and Muamalat, Islamic Science University of

Malaysia (USIM), Bandar Baru Nilai, 71800 Nilai, Negeri Sembilan. Tel: (606) 798 8400/1. Fax: (606) 798

8198. Email: mmuda@usim.edu.my

Abdullaah Jalil: Lecturer, Faculty of Economics and Muamalat, Islamic Science University of Malaysia

(USIM), Bandar Baru Nilai, 71800 Nilai, Negeri Sembilan. Tel: (606) 798 8721. Fax: (606) 798 8198.

Email: abdullaah@usim.edu.my  .

About this article:
Reference Type:  Conference Paper
Author:  Muhamad Muda,

Abdullaah Jalil,
Year:   2007
Title:  Islamic Financial Product Development: Shariah Analysis
Editor:   IIUM Institute of Islamic Banking and Finance (IIiBF)
Conference Name: IIUM International Conference on Islamic Banking and Finance (IICiBF) 2007
Conference Location: Crowne Plaza Mutiara Hotel, Kuala Lumpur
Publisher:   IIiBF

mailto:mmuda@usim.edu.my

mailto:abdullaah@usim.edu.my

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INTRODUCTION

The banking and financial services industry is highly competitive and an inferior product

will be discarded by the customers. The product offered must be sound in all regards in

order to protect and enhance the reputations of those institutions that associate their name

with it. Moreover, new generation of well-informed consumers demanding differentiated

and sophisticated products. In the light of the facts, banking and financial institutions

should focus their resources and talents on serving the customer in order to ensure

continuous presence in the market. Hence, product development is an integral part

component in the quest to serve the customer (Gainor, 2000).

THE IMPERATIVE OF ISLAMIC FINANCIAL PRODUCT

DEVELOPMENT

It is clear that in the rapidly changing financial environment in which the Islamic banks

are operating, it is vital that every player of this sector attempts to ensure both its short-

term competitive and long-term strategic presence. Islamic banking institutions as well as

Islamic banking consultants need to be continually innovative and create new ideas and

new products. Procedure for financial product and service development is the most

imperative tool in order to meet their increasing concern about liquidity and risk

management so as to ensure the value of the assets created by them as well as sustained

growth and profitability for the business (Noman, n.d.).

Product development is an important area in which Islamic banking and financial

institutions should focus their resources. There is already a pool of Islamic banking

institutions and consultants in the Malaysian market but the study on how the institutions

carry out their product development process is still in absence. Hence, this article is a

preliminary review dedicated to analyze the Shariah aspects of Islamic financial product

development and issues surrounding the area in the Malaysian context. It is hoped that

more studies will be undertaken on the topic in the future.

Malaysia has opted to have a dual financial system that consists of Islamic and

conventional financial systems. The dual financial system has proved to be viable as

more competitive and sophisticated Islamic financial products have been introduced into

the Islamic banking industry and gained popularity and even preference amongst the

customers. In other words, the Islamic banking products in a dual financial system tend to

be wider in range, bigger in number and more sophisticated compared to their

counterparts in a single Islamic system
1
 (Bakar, n.d.).

It is observed that much of the Islamic products are introduced into the market place by

adapting and reengineering the conventional products – following the success of the

conventional products (Gainor, 2000). This is a considerable innovation and value-added

1
 Such in Pakistan, Sudan and Iran.

 3

put by the Islamic financial institutions but it may bring about skepticism on the

substance of the products and criticism on the institutions and system if this

reengineering process is substantially practiced.

Islamic banking and financial institutions should be able to foresee the needs of the

market and roll out Islamic financial prefects and services in advance of conventional

products to ensure constant growth and competitiveness of Islamic banking and financial

products. However, “Islamic banking products and services tended to duplicate the

conventional ones, resulting in these products losing value and causing some confusion

in their interpretation” (Business, 2005). Hence, it is essential for the Islamic banks to

move beyond the adaptation of conventional products and stimulate new ideas that will

help the Islamic banking and financial industry nourish.

ASPECTS OF ISLAMIC FINANCIAL PRODUCT DEVELOPMENT

The standard product development process comprises of five main stages i.e. market

intelligence, resources allocation, team selection, marketing and distribution, and

research and development (Khan, 2002). The product development is a comprehensive

process and should involve committed and competent people with various backgrounds.

Gainor (2000) suggests that the Islamic financial product development team may include

Shariah scholar, Islamic financial advisor, asset manager, custodian and registrar of

administrative services, lawyer, directors, distributor/selling agents/marketing group,

customer and project coordinator. The authors have recognized seven main aspects that

should be observed in developing Islamic financial product development. They are:

1. Shariah (Islamic law)

2. (Governing) Law

3. Tax structure

4. Accounting standard

5. Technical system

6. Finance

7. Marketing

However, the core of Islamic financial products is the Shariah compliance. The Shariah

scholars are responsible in giving fatwa on the product with the underlying supporting

evidences to the Islamic investors. The product must be Islamically acceptable and

economically viable in all aspects. This illustrates the criticality of Shariah analysis

which must be carried out in order to ensure the marketability of the end-product. Hence,

the Shariah scholars must be involved in the whole process from beginning and not only

at the end of the process (Gainor, 2000). They must be adequately informed to clear

doubts, if any, surrounding the product.

IJTIHAD AS A MEAN OF ISLAMIC FINANCIAL PRODUCT

DEVELOPMENT

 4

The term ijtihad refers primarily to the “utmost effort by the mujtahid (competent Shariah

scholar) to derive Shariah rulings on matters from the sources of Shariah” and the past

scholarly interpretations of Islamic jurists on the Shariah sources. In carrying out the

ijtihad, the mujtahid should have specific method of ijtihad which is recognized in the

Islamic jurisprudence discipline. Based on the definition, it is observed that ijtihad is not

an upfront process rather it is later stage after the existence of matters to be the subject of

ijtihad. However, the involvement of Shariah scholars at the end of the Islamic financial

product development has slow down the introduction of Islamic banking products and

services, in some cases by between six months and a year compared to conventional

products, as the fatwa or religious decrees issued by Shariah scholars pertaining the

products are carried out late (Business, 2005). This fact indicates that the positioning of

Shariah scholars in Islamic financial product development process should be changed to

upfront position and they must play active role in documenting the necessary information

on the product. The approach of al-tafri’ (projecting matters before their existence and

issuing decrees on them) as practiced by some previous Islamic jurists may be adopted in

the Islamic financial product development process.

The responsibility of being Shariah scholars is very serious by all means. In issuing the

decrees, they have to interpret the word of God and actions and deeds of the Prophet

Muhammad in their effort to prescribe the solutions to govern the activities of Islamic

financial institutions. This is a formidable duty as the integrity of the interpretation of the

sources of Islamic law must be upheld. Among the criteria for a Shariah scholar is

mastery of the Arabic language, sciences of Hadith and Quran, and the various skills of

legal reasoning (ijtihad) (Business, 2005).

SALIENT FEATURES OF FIQH MUAMALAT: THE BASIS FOR

ISLAMIC FINANCIAL PRODUCT DEVELOPMENT

The nature of Islamic financial product development is based on the nature of fiqh

muamalat (Islamic commercial jurisprudence) itself. The area of fiqh muamalat differs

from the fiqh ibadat from the perspective of Islamic jurisprudence in several ways.

Qal’ahji (2000) outlines the main salient features of fiqh muamalat vis-a-vis fiqh ibadat

(See Table 1).

Table 1: Salient Features of Fiqh Muamalat vis-à-vis Fiqh Ibadat

Salient Features of

Fiqh Muamalat Fiqh Ibadat

The primary ruling is permissibility

except where the Shariah prohibition

states.

The primary ruling is impermissibility except

where the Shariah permission states.

Fatwa or verdict in based on the

easiest/most appropriate (al-aysar)

opinion.

Fatwa or verdict is based on the most

cautious (al-ahwath) opinion.

Legal rulings are based on rational

reasoning (illah aqliyyah)

Legal rulings cannot be based on rational

reasoning (it is a submissive action).

 5

Specific Quranic and Sunnah resources

are few and general in nature; hence the

rational thinking can be applied

extensively.

Specific Quranic and Sunnah resources are

many and detailed in nature; hence it cannot

be developed extensively by rationalization.

These features of fiqh muamalat imply that the commercial practices (products and

institutions) are very much given to the community to decide and construct as long as

they do not contradict with the Shariah principles. The Shariah has opened the doors of

creativity and innovation broadly to Muslim ummah to develop their economic activities

in fulfilling their needs under the light of divine guidance. With this understanding in

mind, it can be derived that the area of Islamic financial product development is dynamic,

adaptable, accommodating and flexible in nature where the Muslim ummah could play

energetic role to a great extent.

Another significant point that can be derived from these features is the existence of ample

rooms for applying the concept of maslahah and the doctrine of Shariah objectives. Since

fiqh muamalat (Islamic commercial law) should safeguard the interest of the community

as long as they do not violate any Shariah principles, the people who are involved in the

Islamic financial product development process could categorize the products into the

categories of maslahah and Shariah objectives. The products that satisfy the essential

level of maslahah and Shariah objectives should get preference over other products.

Table 2 illustrates the relationship between the maslahah and Shariah objectives in brief.

However, the in-depth discussion of these concepts and their application are not within

the scope of this article.

Table 2: The relationship between the maslahah concept and Shariah objectives

   Categories of Maslahah

               Main

         Categories

Essential

Elements of

Man

B
en

ea
th

 th
e M

a
sla

h
a

h

N
ec

essitie
s

C
o

n
v

en
ien

ces

R
efin

em
en

ts

B
ey

o
n

d
 th

e M
a
sla

h
a

h

Five essential

elements

of Man that

Shariah

seeks to preserve,

improve

and adorn

Religion

U
n

accep
tab

le

1
st
 6

th
11

th

U
n

accep
tab

le

Life 2
nd

7
th

12
th

Mind 3
rd

8
th

13
th

Offspring 4
th

9
th

14
th

Wealth 5
th

10
th

15
th

 6

THE STARTING POINT OF SHARIAH ANALYSIS FOR PRODUCT

DEVELOPMENT: AVOIDANCE OF THE INVALIDATING AND

DEFECTING FACTORS

Having the understanding that the commercial contracts are permissible except where the

Shariah prohibition states, the Islamic jurists have recognized factors that invalidate and

defect the commercial contracts through their thorough analysis of Shariah sources.

Invalidating factors refers to the factors that violate the fundamentals and conditions of

the commercial contract. Hence, an invalid commercial contract is “in effect not

concluded and the exchange of ownership does not result”. Defecting factors refers to the

factors that violate the characteristics of the fundamentals. Hence, a defective commercial

contract is “one that fundamentally legally sound, but has a violating forbidden

characteristics” (al-Zuhayli, 1997). The authors summarize the main invalidating and

defecting factors as available in the fiqh literatures in the following points:

i. Al-Riba’(الربا): Interest & usury

ii. Al-Gharar (الغرر): Uncertainty

iii. Al-Jahalah (الجهالة): Ignorance

iv. Al-Ghalat (الغلط): Mistake

v. Al-‘Ayb (العيب): Flaw; Defect

vi. Al-Maysir (الميسر) & Al-Qimar/Al-Muqamarah (القمار/المقامرة): Gambling/

Fortune-based game

vii. Al-Ghabn (الغبن): Unjustifiable/unreasonable price

viii. Al-I’anah ala al-Munkar (اإلعانة على المنكر): Helping on unlawful purposes

ix. Intihak Al-Hurmah al-Shar’iyyah ( لحرمة الشرعيةنتهاك اا ): Violation of

Shariah sanctity

x. Al-Hilah (الحيلة): Legal device

xi. Al-Dharar (الضرر): Harm; Impairment

xii. Al-Zulm (الظلم): Injustice; Unfairness; Oppression

xiii. Al-Shuruth al-Mufsidah (الشروط المفسدة): Corrupting Conditions

xiv. Al-Najsh (النجش): Artificial price hiking

xv. Al-IKrah (اإلكراه): Coercion; Compulsion

However, the Islamic jurists are of different opinions in discussing the details of these

factors and their effect on the commercial contracts. A detailed study of these factors may

give an upfront guideline to the Islamic financial product development team. Most of the

fiqh literatures discuss these factors in relation to the pillars of contract and its conditions.

Prof. Dr. Wahbah al-Zuhayli (1997) has summarized all of these factors into four main

categories based on the causes of invalidity and defect i.e.

i. Ineligibility of contracting party

ii. Non-compliance of the contract language

iii. Non-compliance of the objects of sale

iv. Non-compliance of description (wasf), condition (sharth) and legal

prohibition

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Prof. Dr. M Uthman Syubayr, a well-known Islamic scholar, has categorized these factors

into four categories based on the illegal purposes of the commercial contracts i.e.:

v. Illegality of subject matter

vi. Helping unlawful (haram) activities

vii. Oppression and taking others’ property unrightfully

viii. Violating the Islamic brotherhood (Ukhwah Islamiyyah)

From the authors’ humble observation of these factors; they can be categorized into four

main categories:

i. Al-Riba (الربا)

ii. Al-Gharar & Al-Jahalah (الغرر والجهالة)

iii. Al-Zulm & Al-Dharar (الظلم والضرر)

iv. Intihak al-Hurmah al-Shar’iyyah (انتهاك الحرمة الشرعية): Violation of the

Shariah sanctity

The discussion of these factors and their effect on the commercial contracts is not within

the scope of this article.

THE APPLICATION OF SHARIAH CONCEPTS: AN ANALYSIS ON

ISLAMIC BONDS AND ISLAMIC BANKING SYSTEM

This section analyze the Shariah concepts applied in the Malaysian Islamic financial

system focusing on the Shariah concepts of Malaysian Islamic Bonds and Financing by

the Malaysian Islamic Banking System.

Shariah Concepts of Islamic Bonds

Islamic bonds can be categorized – based on their underlying Shariah principles - into

five major categories. They are:

(i) Loan-based bonds i.e. Al-Qardh al-Hasan (benevolent loan)-based bonds.

This type of bond does not provide a financial return to its holders except

the loan principal. Hence, it is totally not attractive to the investors. The

Malaysian government firstly introduced this type of bond in order to

facilitate the management of Islamic assets in the initial development stage

of Malaysian Islamic banking system. However, this was only a temporary

step and this type of bonds does not prevail anymore
2
.

(ii) Sale-based bonds i.e. Murabahah
3
, BBA (Al-Bai’ Bithaman Ajil)

4
,

Istisna’
5
, and al-Wafa’

6
. This theoretically reveals that the underlying

2
 Petronas Dagangan Berhad issued two IDS based on the concept of al-qardh al-hasan with detachable

warrants in the forms of transferable subcription rights (TSRs) to the investors in 1994 and 1995. However,

both have been criticized for possible non-compliance with the Syariah principles (Engku Ali, 2004).
3
 Murabahah refers to the sale of goods at a price which includes a profit margin agreed upon by both

parties. Such a sale contract is valid provided that the price, other costs and the seller’s profit margin are all

stated at the time of the sale agreement. The Murabahah facility involves the purchase of assets by the

 8

relationship between the bonds issuers and bondholders is a relationship

between sellers and purchasers. Most of these sale-based bonds – not all -

however render to the concept of Bai’ al-’Inah
7
 in practice. Through the

operation of Bai’ al-‘Inah, the debt is created for the creditors on the

debtors. Hence, these Bai’ al-‘Inah-based bonds are debt-based securities

in nature. The sale of debt securities in the secondary market involve

another controversial concept in Islamic jurisprudence i.e. Bai’ al-Dayn

(Sale of debt).

(iii) Lease-based bonds i.e. Ijarah (Lease) and Intifa’ (Sub-lease). The Ijarah

concept construes the bond issuers and bondholders as lessee and lessors

respectively. This means that the holders of Ijarah bonds are the beneficial

owner of the leased asset and lease charge. They shall receive the rental

payments during the lease period and their principal at the end of the lease

contract after the asset is sold at the original price (i.e. the face value of

the bond issue) (LOFSA, 2002; SC, 2004). Intifa’ bonds (Sukuk) come

into the picture when sub-lease contract is involved.

(iv) Equity-based bonds i.e. Musyarakah (Profit-and-loss sharing) and

Mudarabah (Profit-shaing). The relationship between Musyarakah bond

(Sukuk) issuers and bondholders is a partner-to-partner relationship. In the

other hand, Mudarabah bonds (Sukuk) conceptualize the relationship

between bond issuers and bondholders as a relationship between

entrepreneurs (mudarib) and capital providers (rabb al-mal). However,

these two equity-based bonds are more risky in nature from the investors’

viewpoint.

(v) Mixed or hybrid bonds i.e. a combination of the previously stated

contracts. Islamic Development Bank issued such type of Islamic bonds

named as Sukuk al-Istithmar (Investment Sukuk) – worth USD400

millions - in July 2003. It is a combination of three contracts namely,

ijarah, murabahah and istisna’, involving real assets and debt-based

assets. It was contemplated that the Ijarah assets should constitute more

than 50% of the portfolio at all times (Engku Ali, 2004).

“Sukuk” is the plural of “sakk” which means a document or certificate, which evidences

the undivided pro-rata ownership of underlying assets (SC, 2004). In many

circumstances, Sukuk is wrongly defined and translated as Islamic bonds. In fact, sale-

based bonds – in most situations - could not be named as “Sukuk” as they represent the

financiers and the immediate sale of those assets back to the issuer with a mark-up agreed upon by both

parties (Ismail, 2002).
4
 BBA contract refers to the sale of goods on a deferred payment basis. In the BBA facility, the issuer sells

the assets to the financiers who immediately sell it back to the issuer with higher price (Ismail, 2002).
5
 Istisna’ refers to a contract of acquisition of goods by specification or order, where the price is usually

paid progressively in accordance with job completion progress (Ismail, 2002).
6
 Bai’ al-Wafa’ is a sale with a condition that when the seller pays back the price of goods sold, the buyer

returns the good to the seller (SC, 2002).
7
 Bai’ al-‘Inah is defined as a type of sale whereby the seller sells his assets to the buyer at an agreed

selling price to be paid by the buyer at a later date. Thereafter, the buyer immediately sells back the assets

to the seller at a cash price, lower than the agreed selling price (SC, 2002).

 9

value of debt – not real asset - owned by the bondholders. The right term for debt-based

Islamic bonds is “sanadat al-dayn”. “Sanadat” or “sanadat al-dayn” are certificates

represent the promise by the issuer to pay back the debt to investors (creditors) based on a

pre-agreed date of settlement. Hence, sale-based bonds are rightly named as Islamic Debt

Securities. However, Islamic sale-based bonds involve two controversial contracts that

are hardly accepted by the Middle-east scholars and investors - where there are a

substantial numbers of potential investors with a lot of funds – i.e. Bai’ al-‘Inah and Bai’

al-Dayn. However, the jurisprudential discussion of these two contracts is not within the

scope of this paper. It is enough to note that these two concepts are rejected by most

Middle-East scholars and jurists.

In 2005, 71.4% of the approved bonds by SC are Shariah-compliant. There were also six

equity-based Islamic bonds introduced based on the concept of Musharakah (5) and

Mudharabah (1) (See Table 2 for details). It is a new milestone in the Malaysian Islamic

capital market as well as Islamic financial product development area. Prior to 2005, it

seems that the Shariah concepts for Islamic bonds are not fully utilized in the Malaysian

Islamic capital market as it is today. More studies on the features and uniqueness of the

Shariah concepts for Islamic bonds and their relations to profitability, liquidity, assets

value and risk management should be carried out to facilitate the process of Islamic

financial product development in fulfilling the market’s needs.

Table 2: Shariah Concepts for the Approved Islamic Bonds in 2005

No. Shariah Concept Percentage

1 Bai’ Bithaman Ajil (BBA) 36.3

2 Murabahah 33.5

3 Istisna’ 14.5

4 Musyarakah  12.6

5 Ijarah 2.9

6 Mudharabah  0.2

 Total 100.00
Source: SC Annual Report 2005

Shariah Concepts of Financing in the Malaysian Islamic Banking System

Similarly with the above analysis, it can be seen that the Shariah concepts for financing in

the Malaysian Islamic banking system can be categorized into five categories i.e. loan-

based, sale-based, lease-based, equity-based and hybrid. However, the percentage of the

equity-based financing is too small compared to the other types of financing. This is in

fact contradict to the fact that Islamic concepts of profit and loss sharing (PLS) i.e.

musharakah and mudharabah dominate the theoretical literatures on Islamic banking and

finance during its early stage of development several years ago. However, the actual up-to-

date practice of Islamic banks, investment companies, and investment funds seems to base

their financing very much on the mark-up, commissioned manufacturing, or on leasing bases.

According to the International Association of Islamic Banks, profit and loss sharing

instruments only covered less than 20 percent of investments made by Islamic banks world-

wide (Dar & Presley, 2000).

 10

In the Malaysian scenario for example, musharakah and mudarabah financings constitute

only 0.3% out of total Islamic financing totaling RM 9.5 billion as at end-2005. BBA-based

(deferred payment sale) financing remains overriding, constituting 40.7% of total financing

while ijarah-based (leasing) financing constituted 31.6% (BNM, 2005). This is shown in

Table 3. With due acknowledgement to the current practices of Islamic banking and financial

institutions, there are various constraints around them for adopting musharakah and

mudarabah as their preferable modes of financing.

Table 3: Major Shariah Concepts for Financing as at end-2005 in the Malaysian Islamic

Banking System

No. Shariah Concept Percentage

1 Bai’ Bithaman Ajil (BBA) 40.7

2 Ijarah 31.6

3 Murabahah 6.9

4 Musyarakah & Mudharabah 0.3

5 Istisna’ 0.9

6 Others 19.6

 Total 100.00
Source: BNM Annual Report 2005

MAIN SHARIAH ISSUES IN ISLAMIC FINANCIAL PRODUCT

DEVELOPMENT

There are several main Shariah issues that should be observed and discussed to set the

future direction of the Islamic financial product development area. The main Shariah

issues are:

1. Heavy Reliance on the Fixed Mode of Islamic Concepts

2. The Underutilization on Islamic Partnership Concepts

3. The Practice of Legal Device

4. Harmonization of Opinions

Heavy Reliance on the Fixed-Return Mode of Islamic Concepts

Islamic financing products were perceived to be necessarily fixed-return mode of

financings even though the actual fact is otherwise. This is due to the heavy reliance of

Islamic financial institutions on this type of financing mode at the onset of Islamic

banking system. The excessive utilization of the fixed return modes has characterized the

Islamic financial institutions as inflexible and inadaptable to the volatile cost of funds.

Eventually, the Islamic financial products may be large in number and limited in their

variety. This further limits the ability of Islamic financial institutions to match between

their assets and liabilities as most of their liabilities are comprised of floating rate

 11

instruments. It is not the question of whether the fixed-mode of Islamic financing is

superior, equal or inferior to the unfixed-mode of Islamic financing, but what is more

important is the wise and profitable use and management of funds.

The downside of heavy reliance on fixed-mode of Islamic financing is the loss of

comparative advantage in the long run for the Islamic financial institutions. Eventually,

they would ‘lose their distinctive features and tend to resemble conventional banks’

(Errico and Farahbaksh 1998). Hence, Islamic scholars have warned that if this trend of

relying on fixed-return modes continue, Islamic financial institutions would lose ground

against conventional financial institutions as they are also offering products with similar,

if not the same, characteristics. In order to gain competitive advantage and product

differentiation, Islamic financial institutions had better evolve mechanisms for successful

application of variable returns modes (Tag El-Din 1999).

The Underutilization on Islamic Partnership Concept

Heavy reliance on the fixed-mode of Islamic concepts has led to the underutilization of

Islamic partnership contracts. It observed in the past experiences that most of the Islamic

financial products are developed on the sale-based and lease-based Islamic concepts. The

focus on these two concepts in the area of Islamic financial product development does not

represent the optimum use of Shariah concepts in product development. There are several

modes of Islamic partnership contracts in the area of fiqh muamalat.

In general, partnership in Islamic jurisprudence (fiqh) is of two types: holding and

contract partnerships. A holding partnership refers to the joint ownership by two or more

persons of an asset by ‘optional’ or ‘compulsory’ means of inheritance or wills or joint

purchase or other circumstances. In the other hand, a contract partnership refers to a ‘joint

commercial enterprise’ or mutual agreement by two or more persons to contribute to the

capital of the partnership and share in its profit or loss. (AAOFI, 1998; Usmani, 2002).

Partnership projects for commercial purposes basically can be further divided into two

major categories i.e. trading and agricultural partnerships, and can take place in several

forms. The divisions can be illustrated by the following points (Al-Masri, 1999; Nyazee,

2002):

1) Agricultural Partnerships (Al-Sharikat Al-Zira‘iyyah). This category has three

forms:

a. Muzara‘ah (Share-cropping): It is a type of agricultural partnership

with land contributed by one party and work by another. The land is

cultivated and the yield is shared between them.

b. Musaqah (Share-watering): It is a type of agricultural partnership

whereby the trees and land are contributed by one party and their care

(watering) is undertaken by another with their fruit being divided

between the parties.

c. Mugharasah (Share-planting): It is a type of agricultural partnership

where the land and plants are contributed by one party and the work of

 12

planting is provided by another party with a portion of plants being

given to him.

2) Trading Partnerships (Al-Sharikat Al-Tijariyyah). This type of partnership is

different from the previous one as the partners share the profit, neither crops

nor plants, between them. This can be further divided into two categories.

This category has two forms:

a. Mudarabah: It is a type of trading partnership in which capital is

contributed by the capital provider (rabb al-mal) and labour from the

entrepreneur (mudarib). The profit is shared between them. In case of

loss, it is born by the capital provider. The entrepreneur only suffers

from the fruitless efforts.

b. Shirkah: It is a profit and loss sharing partnership and takes three

major forms.

i. Shirkat al-Amwal: It is a partnership in which participation is

based on the contribution of capital by all partners.

ii. Shirkat al-Abdan: It is a partnership in which participation by

the partners is based on labour or skill.

iii. Shirkat al-Wujuh: It is a partnership based on the credit-

worthiness of the partners. The ratio of loss is based on the

liability borne whereby the ratio of profit could be based on

either the liability borne by each partner or mutual agreement

between them.

These three types of trading partnerships could be based on either

‘inan or mufawadah partnership.

A mufawadah partnership is based on wakalah (agency) and kafalah (surety) that entails

full commitment from the partners. To achieve this purpose, all partners should maintain

equality in capital, labour, liability and legal capacity. It declares each partner to be an

agent of and surety for the other. In an ‘inan partnership, the equality of legal capacity

and contribution by each partner is not necessary (Nyazee, 2002).

Having discussed the Islamic partnership concepts, it is clearly observed that these

concepts could be referred in developing Islamic financial products. However, the

reasons for underutilization of Islamic partnership concept in the Islamic financial

product development could be summarized in the following points (Dar & Presley, 2000)

1. Islamic partnership contracts are inherently vulnerable to agency problems as

clients (entrepreneurs) have disincentives to put in effort and have incentives to

report less profit as compared to the self-financing owner-manager.

2. Islamic partnership contracts require well-defined property rights to function

efficiently.

3. Islamic partnership contracts are relatively more risky.

4. The restrictive role of shareholders (investors) in management and, hence, the

dichotomous financial structure of Islamic partnership contracts make them non-

participatory in nature, which allows a sleeping partnership.

5. Equity financing is not feasible for funding short-term projects due to the ensuing

high degree of risk (i.e., the time diversification effect of equity).

6. Unfair treatment in taxation.

 13

7. Secondary markets for trading in Islamic financial instruments, particularly

Mudharabah and Musharakah, are non-existent.

It is a challenging task for the Islamic financial product development group to develop

equity-based Islamic financial products taking into considerations all of the factors above.

However, equity-based financial products, particularly Mudharabah or Musharakah or

both (Mudharabah Mushtarakah), is one of the unique value of Islamic financial

products and some of the Islamic economists give the preference to these concepts over

others. From the authors’ viewpoint, these concepts could contribute to the variety of

Islamic financial products and in some conditions; they will be more attractive to the

customers.

The Practice of Legal Device

The practice and existence of bay’ al-‘inah (which is considered as circumvention of

riba’) has roused several issues in the Islamic banking and finance industry even though

this type of sale is legal according to a few opinions of Islamic jurists. The issue of

substance over form in the development of Islamic financial system has taken a lot of

time and spaces for discussion. Some misunderstandings have taken place when the

public believe that the Islamic financial products are distinctive in term of the contractual

aspect only while their spirits are identical to the conventional ones.

The Islamic financial product development group has to reconsider the use of legal

device or the option of controversial juristic opinions as the impacts are quite severe. It is

not only about the acceptance and the marketability of the products, but the real issue is

bigger than that. The practice of legal device has worsened the perception of the public

towards the Islamic banking and finance industry and depreciated the genuine value of

Islamic financial products. Hence, this is a matter to avoid for the future Islamic financial

product development.

Harmonization of Opinions

One of the natures of fiqh muamalat discipline is the availability of several opinions of

Islamic jurists pertaining to an issue. This nature is seen as an advantage rather than as an

obstacle in the area of Islamic financial product development. However, in the real world

practice, it does not mean that the Islamic financial product development group could

choose any juristic opinion to construct their products. The selection of juristic opinion in

this case should take into consideration the juristic standing of the customers. It is vital to

ensure the acceptance and marketability of the Islamic financial products.

The past experiences have shown that some of the Malaysian Islamic financial products

cannot be sold and accepted in the Middle East countries due to the different juristic

opinions. Even though that the Malaysian Islamic financial issuers have their juristic

proofs to support their standing in such cases, it is the customers who will decide whether

the product will be successful or not. Hence, a pilot study has to be conducted by the

 14

Islamic financial product development group to evaluate the acceptance of Islamic jurists,

particularly from the Middle East countries, on their products before their introduction

into the market.

Harmonization of juristic opinions is also crucial to avoid confusion amongst the Muslim

investors. One way to achieve that is to develop Islamic financial products based on the

Shariah concepts that are well-accepted. The Islamic financial product development

group should observe this point carefully. Those who are in the position of authority

should promote this harmonization process by giving incentives and lifting up the

barriers. This development can be observed clearly in the Malaysian Islamic capital

marker in the recent years.

CONCLUSIONS AND RECOMMENDATIONS

Islamic financial product development is a dynamic area which requires a pool of experts

with various backgrounds to come up with products that satisfy the needs of the

customers and represent the value of Islamic banking and finance. Hence, it is essential

for the Islamic financial institutions to move beyond the adaptation of conventional

products and stimulate new ideas that will help the Islamic banking and financial industry

nourish. Perhaps, the Shariah aspect is the most unique area of Islamic financial product

development which should be attended from the beginning until the end of the process.

The core of the issue is the creation and innovation of the Islamically acceptable and

economically viable products that receive acceptance at the global scale. Malaysian

Islamic banking and financial institutions have much to offer in regard to the Islamic

financial product development processes as they have developed sophisticated and

various financial products. Islamic banking institutions in Malaysia have introduced

similar facilities offered by their conventional counterparts that are based on selected

Shariah concepts. Their extensive experience in the industry should be put forward for

discussion, comparison and analysis. The outcome could accelerate the process of Islamic

financial product development and could help the practitioners to come up with more

preferable financial products to both customers and players.

REFERENCES

AAOIFI.. Accounting and auditing standards for Islamic financial institutions. Manama:

AAOIFI. 1998

Al-Masri, Rafiq Yunus. Usul al-Iqtisad al-Islami. Bayrut: Dar Al-Shamiyyah. 1999

Bakar, Mohd. Daud. Contracts in Islamic Commercial Law and Their Application in

Modern Islamic Financial System. n.d.

Bank Negara Malaysia. Annual Report. Kuala Lumpur: Bank Negara Malaysia (BNM).

2005.

Business. More Syariah products to meet demand. 2005. 4 Feb. n. pp.

 15

Dar, H., & Presley, J. R. 2000. Lack of profit loss sharing in Islamic banking:

Management and control imbalances. International Journal of Islamic Financial

Services, 2(2), 16.

Engku Ali, Dr. Engku Rabiah Adawiah. Securitization in Islamic Contract. Paper

presented at Colloqium on Islamic Bonds by the Securities Comission of Malaysia

and International Islamic University Malaysia in Kuala Lumpur, 24
th

 June 2004.

Errico, L. and Farahbaksh, M.. Islamic banking: Issues in Prudential Regulation and

Supervision. IMF Working Paper No. 30. Washington: International Monetary Fund.

(1998)

Gainor, Thomas.. “A Practical Approach to Product Development” (Paper). Fourth

Harvard University Forum on Islamic Finance. 2000

Ismail, Mohd Izazee. Islamic Private Debt Securities: Issues and Challenges,

2002.Accessed in 13 September 2003 http://www.ram.com.my

Khan. Aamir. Developing Shariah-Compliant Product & Services to Fit Today’s Market

Islamic Finance Summit 2002. January 23 – 24. (slides)

Labuan Offshore Financial Services Authority. Annual Report. Labuan: Labuan Offshore

Financial Services Authority (LOFSA). 2002.

Noman, Abdullah M. “Imperatives of Financial Innovations for Islamic Banks”.

International Journal of Islamic Financial Services. Vol. 4 (3) n.pp. n.d.

Nyazee, Imran Ahsan Khan.. Islamic law of business organization: partnerships.

Selangor: The Other Press. 2002.

Qal’ahji, Muhammad Rawwas. Fiqh Muamalat (al-Mushajjar). Beirut: Dar al-Nafais,

2000.

Securities Commission. Report of the Islamic Capital Market Task Force of the

International Organizations of Securities Commissions. Kuala Lumpur: Securities

Commission (SC). 2004.

Securities Commission. Annual Report. Kuala Lumpur: Securities Commission (SC).

2005.

Tag el-Din, S. I. Fixed versus Variable Return Models: An Economic Analysis.

Proceedings of 8th Intensive Orientation Seminar on Islamic Economics, Banking

and Finance, Markfield, UK (1999).

Usmani, Muhammad Imran Ashraf. Meezanbank’s guide to Islamic banking. Karachi:

Darul Ishaat. 2002.

http://www.ram.com.my/


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Fiqh dan Pengurusan Harta Warisan:
Dengan Fokus kepada

Faraid

Abdullaah Jalil

Fakulti Ekonomi dan Muamalat, Universiti Sains Islam Malaysia (USIM)

Email: abdullaah@usim.edu.my / abdullaahjalil@gmail.com

abdullaahjalil@gmail.com
25 Mac 2015 1

mailto:abdullaah@usim.edu.my

mailto:abdullaah@usim.edu.my

mailto:abdullaah@usim.edu.my

mailto:abdullaah@usim.edu.my

mailto:abdullaah@usim.edu.my

mailto:abdullaahjalil@gmail.com

mailto:abdullaahjalil@gmail.com

mailto:abdullaahjalil@gmail.com

Kerangka Pembentangan

• Pembuka Bicara

• Kedudukan Ilmu Faraid

• Ilmu Faraid

• Pengiraan Fara’id

• Kalkulator Faraid di Web

25 Mac 2015 2

Pembuka Bicara

Harta adalah merupakan ujian yang besar.

25 Mac 2015 3

Dua aspek: sumber dan penggunaan

25 Mac 2015 4

Kedudukan

Ilmu

Faraid

25 Mac 2015 5

Ciri-ciri Sistem/ Kaedah Warisan di

dalam Islam

• Rabbaniyyah (asas pembahagian telah

diperintahkan oleh Allah SWT)

• Penshariatan secara berperingkat.

• Memastikan Keadilan – berdasarkan

tanggungjawab nafkah.

• Memenuhi Keperluan.

• Memastikan pengagihan kekayaan berlaku di

dalam ekonomi.

25 Mac 2015 6

Pewarisan & Harta Warisan

• Pewarisan (al-irth) bermaksud:

–  “perpindahan hak milik daripada si mati kepada

warisnya yang masih hidup, sama ada dalam

bentuk harta boleh alih, harta tidak boleh alih atau

hak yang diperakui Shariat”.

• Harta warisan adalah merujuk kepada:

– “harta yang ditinggalkan oleh si mati selepas

kewafatan atau kematiannya.”

25 Mac 2015 7

Asas Fiqh Warisan

Rukun
Pewarisan

• Pemilik Harta

• Pewaris

• Harta Warisan

Syarat-syarat
Pewarisan

• Kewafatan
pemilik harta

• Pewaris masih
hidup

• Sebab
pewarisan
yang diketahui

Sebab
Pewarisan

• Nasab
keturunan

• Pernikahan

• Wala’

Halangan
Pewarisan

• Pembunuhan

• Perbezaan
agama

• Perhambaan

25 Mac 2015 8

Hak-hak dan Kewajipan Yang

Berkaitan dengan Harta Warisan

• Nafkah pengurusan jenazah

• Hutang, berkaitan hak Allah dan/atau manusia.

• Harta sepencarian (unik di Malaysia).

• Wasiat.

• Fara’id.

25 Mac 2015 9

Kerangka Fiqh

dan Pengurusan

Harta Warisan

25 Mac 2015 10

Siapakah Pewaris Kita?

• Di sisi mazhab al-Shafi’e, pewaris kita adalah:
– Ashab al-Furud (Pemilik Nisbah Pembahagian)

– Asabah (Yang Mengambil Baki Harta)

– Baitul Mal

Menurut mazhab Syafie, sekiranya seseorang itu mati tanpa meninggalkan
waris yang berhak menerima pusaka atau ada waris, tetapi tidak habis
hartanya diwarisi maka harta si mati yang tidak ada waris itu atau baki
hartanya yang tidak habis oleh ahli waris tadi hendaklah diberikan kepada
Baitulmal, sebagai penjaga dan memegang amanah.

Baitulmal di Negara kita adalah di bawah jagaan dan tadbir Majlis Agama
Islam Negeri. Tegasnya setiap harta yang tidak ada waris yang berhak
menerima atau ada waris, tetapi tidak habis harta itu diwarisi maka harta
tersebut mestilah dikembalikan ke Majlis Agama Islam Negeri iaitu

BAITULMAL.

25 Mac 2015 11

– Namun begitu, sebahagian ulama’ muta’akhhirin

dari mazhab Shafi’i mengeluarkan fatwa tentang

“radd”, iaitu mengembalikan lebihan harta kepada

Ashab al-Furud selain suami atau isteri sekiranya

ada baki.

– Sekiranya tiada, maka diberikan kepada Dhawi al-

Arham.

25 Mac 2015 12

Pewaris Lelaki dan Wanita

• Waris-waris daripada pihak lelaki
ada 15 orang iaitu:

1. Anak lelaki

2. Cucu lelaki

3. Bapa

4. Datuk hingga ke atas, iaitu bapa
kepada bapa

5. Saudara lelaki seibu sebapa

6. Saudara lelaki sebapa

7. Saudara lelaki seibu

8. Anak saudara lelaki seibu sebapa

9. Anak saudara lelaki sebapa

10. Bapa saudara seibu sebapa

11. Bapa saudara sebapa

12. Anak lelaki bapa saudara seibu
sebapa

13. Anak lelaki bapa saudara sebapa

14. Suami

15. Petuan hamba sahaya

• Waris dari pihak perempuan 10
orang iaitu:-

1. Anak perempuan

2. Cucu perempuan dari anak lelaki

3. Ibu

4. Nenek sebelah bapa hingga ke
atas

5. Nenek sebelah ibu hingga ke atas

6. Saudara perempuan seibu sebapa

7. Saudara perempuan sebapa

8. Saudara perempuan seibu

9. Isteri atau beberapa orang
isteri

10. Petuan perempuan hamba sahaya

25 Mac 2015 13

Ilmu Fara’id

Ilmu faraidh ialah (JAKIM):

• Sesuatu ilmu dengannya dapat diketahui orang yang
menerima pusaka dan orang yang tidak dapat menerima
pusaka dan kadar yang patut diterima oleh tiap-tiap
waris dan cara pembahagiannya.

Atau:

• Beberapa kaedah yang diambil dari ilmu fiqah dan
hisab dengannya diketahui mengenai ketentuan
bahagian orang yang mempunyai hak terhadap harta
yang ditinggalkan jenazah dan bahagian masing-masing
waris daripada waris itu.

25 Mac 2015 14

• Fara’id adalah:

– “Bahagian yang ditetapkan / ditentukan oleh

Shariat bagi orang yang berhak menerimanya.”

Atau

- “Bahagian yang ditetapkan / ditentukan bagi ahli

waris.”

25 Mac 2015 15

Kaedah Pewarisan

25 Mac 2015 16

25 Mac 2015 17

Pembahagian harta warisan

berlaku dengan dua kaedah:

1. al-Furud : Nisbah

pembahagian yang telah

ditetapkan oleh Shariat.

2. al-Ta’sib : Mengambil baki

harta setelah pembahagian

berdasarkan nisbah dilakukan.

25 Mac 2015 18

al-Furud

al-Ta’sib

(1)

Mulakan pembahagian dengan

nisbah yang diperuntukkan

(2)

Baki yang tinggal, maka

dibahagikan dengan al-ta’sib

• Pewarisan dengan al-furud bermaksud:

– Pewarisan berdasarkan nisbah yang telah

ditetapkan oleh Shariat, dan nisbah ini tidak akan

bertambah melainkan dengan al-radd, dan tidak

akan berkurangan melainkan dengan al-‘awl.

• Pewarisan dengan al-ta’sib bermaksud:

– Pewarisan tanpa berdasarkan nisbah yang tertentu

daripada Shariat tetapi dengan mengambil baki

yang ada.

25 Mac 2015 19

• Pewaris-pewaris dengan dengan al-furud adalah:

– kesemua pewaris perempuan melainkan perempuan

yang membebaskan hamba, dan daripada lelaki adalah

suami, saudara lelaki sebelah ibu, [ayah dan datuk

dalam beberapa keadaan mereka.]

• Pewaris-pewaris dengan al-ta’sib adalah:

– kesemua pewaris lelaki melainkan suami, saudara

lelaki sebelah ibu, dan perempuan tidak mewarisi

dengan al-ta’sib melainkan al-muwalah al-mu’tiqah

(petuan hamba sahaya).

25 Mac 2015 20

• Ashab al-Furud boleh dibahagikan kepada:

– Ashab al-Furud al-Sababiyyah: Mereka adalah

suami dan isteri. Ini adalah kerana mereka menjadi

ashab al-furud dengan sebab perkahwinan.

– Ashab al-Furud al-Nasabiyyah: Ashab al-Furud

selain daripada suami dan isteri. Ini adalah kerana

mereka menjadi pewaris secara furud dengan

nasab keturunan.

25 Mac 2015 21

Ashab al-Furud: Lelaki dan Perempuan

• Ashab al-Furud daripada kalangan lelaki adalah:
– Bapa

– Datuk, dan ke atas

– Suami

– Saudara lelaki sebelah ibu

• Ashab al-Furud daripada kalangan perempuan adalah:
– Ibu

– Nenek

– Isteri

– Anak perempuan

– Cucu perempuan daripada anak lelaki, dan kebawah

– Saudara perempuan kandung

– Saudara perempuan sebelah bapa

– Saudara perempuan sebelah ibu

25 Mac 2015 22

Furud / Bahagian Yang Telah

Ditetapkan

• Furud yang disebut di dalam al-Quran ada

enam (6), iaitu:

– Satu Perdua (1/2)

– Satu Perempat (1/4)

– Satu Perlapan (1/8)

– Dua Pertiga (2/3)

– Satu Pertiga (1/3)

– Satu Perenam (1/6)

25 Mac 2015 23

Siapakah: Ashab (Pemilik) al-Furud?

25 Mac 2015 24

25 Mac 2015 25

Furud Jantina Pewaris Apabila

1/8 P Isteri Suami meninggalkan anak atau cucu daripada anak lelaki

Furud Jantina Pewaris Apabila

1/4 P Isteri
Suami tidak meninggalkan anak atau cucu daripada anak

lelaki

1/4 L Suami Isteri meninggalkan anak atau cucu daripada anak lelaki

Furud Jantina Pewaris Apabila

1/2 P Anak Perempuan (i) Seorang Sahaja (ii) Tiada saudara lelaki kandung

1/2 P
Cucu Perempuan daripada

Anak Lelaki

(i) Seorang Sahaja (ii) Si mati tidak meninggalkan anak

lelaki ATAU cucu lelaki daripada anak lelaki

1/2 P
Saudara Perempuan

Kandung

(i) Seorang sahaja (ii) Si mati tidak meninggalkan bapa

ATAU saudara lelaki kandung ATAU anak lelaki ATAU

cucu lelaki daripada anak lelaki ATAU furu' waris

perempuan

1/2 P
Saudara Perempuan

Sebapa

(i) Seorang sahaja (ii) Si mati tidak meninggalkan bapa

ATAU saudara lelaki kandung ATAU anak lelaki ATAU

cucu lelaki daripada anak lelaki ATAU furu' waris

perempuan ATAU saudara lelaki sebapa

1/2 L Suami
(i) Isteri tidak meninggalkan anak ATAU cucu daripada

anak lelaki

25 Mac 2015 26

Furud Jantina Pewaris Apabila

1/6 L Bapa (i) Si mati meninggalkan anak atau cucu daripada anak lelaki

1/6 P
Cucu Perempuan daripada

Anak Lelaki
(i) Si mati meninggalkan satu anak perempuan

1/6 L Datuk

(i) Si mati meninggalkan anak atau cucu daripada anak lelaki (ii)

Tiada bapa ATAU berbilang saudara lelaki / perempuan sama ada

ianya kandung / sebapa / seibu

1/6 P Ibu

(i) Si mati tidak meninggalkan anak atau cucu daripada anak lelaki

atau ATAU berbilang saudara lelaki / perempuan sama ada ianya

kandung / sebapa / seibu

1/6 P Nenek (i) Si mati tidak meninggalkan ibu

1/6 L/P
Saudara lelaki atau perempuan

seibu

Saudara tidak meninggalkan anak atau cucu daripada anak lelaki

atau bapa atau datuk

1/6 P Saudara Perempuan Sebapa (i) Si mati meninggalkan satu saudara perempuan kandung

Furud Jantina Pewaris Apabila

1/3 P Ibu

(i) Si mati tidak meninggalkan anak ATAU cucu daripada anak

lelaki ATAU berbilang saudara lelaki / perempuan sama ada ianya

kandung / seibu / sebapa

1/3 L/P
Saudara Seibu

(Lelaki/Perempuan)

(i) Dua orang atau lebih (ii) Si mati tidak meninggalkan anak

ATAU cucu daripada anak lelaki ATAU bapa atau datuk lelaki

Furud Jantina Pewaris Apabila

2/3 P Anak Perempuan
(i) Dua orang atau lebih (ii) Si mati tidak meninggalkan anak /

cucu lelaki drpd anak lelaki

2/3 P
Cucu Perempuan daripada

Anak Lelaki

(i) Dua orang atau lebih (ii) Si mati tidak meninggalkan anak /

cucu lelaki drpd anak lelaki

2/3 P Saudara Perempuan Kandung

(i) Dua orang atau lebih (ii) Si mati tidak meninggalkan anak

ATAU cucu drpd anak lelaki ATAU saudara lelaki seibu sebapa

ATAU bapa atau datuk lelaki

2/3 P Saudara Perempuan Sebapa

(i) Dua orang atau lebih (ii) Si mati tidak meninggalkan anak

ATAU cucu drpd anak lelaki ATAU saudara lelaki / perempuan

seibu sebapa ATAU bapa atau datuk lelaki

25 Mac 2015 27

Asabah

• Asabah dari sudut bahasa:

– ‘Asabah ialah waris yang menghabisi semua harta

peninggalan si mati atau menghabisi yang lebih

selepas Ashab al-Furud.

• Kategori ‘Asabah

– ‘Asabah terbahagi kepada tiga bahagian:-

25 Mac 2015 28

25 Mac 2015 29

Halangan Pewarisan

• Hajb secara literal memberi maksud “halangan”
atau “dinding”. Di dalam ilmu mirath, istilah hajb
adalah merujuk kepada halangan yang berlaku ke
atas seorang pewaris yang menyebabkan si
pewaris tersebut terhalang daripada menerima
bahagian harta warisan – keseluruhannya atau
sebahagiannya.

• Hajb boleh terbahagi kepada dua kategori:

– Hajb kerana kriteria (bi al-Awsaf)

– Hajb kerana individu (bi al-Ashkhas)

25 Mac 2015 30

Halangan dengan Kriteria

• Hajb yang berlaku kerana kriteria adalah

merujuk kepada halangan yang berlaku kerana:

– Perhambaan

– Pembunuhan

– Kekufuran

• Kesemua hajb di dalam kategori ini adalah

berbentuk hirman (halangan penuh).

25 Mac 2015 31

Halangan dengan Individu

• Hajb yang berlaku kerana wujudnya individu
tertentu merujuk kepada halangan yang
berlaku kerana wujudnya seseorang pewaris
yang lebih dekat kepada si mati berbanding
dirinya.

• Hajb dalam kategori ini boleh berlaku dalam
dua bentuk:

– Hajb al-Hirman (Hijab Penuh)

– Hajb al-Nuqsan (Hijab Separa)

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25 Mac 2015 33

• Hajb hirman dari sudut bahasa bermakna “halangan

pengharaman”. Hijab ini menyebabkan seorang pewaris itu

diharamkan menerima bahagiannya secara penuh. Secara

teknikalnya, ia memberi maksud bahawa:

– “hijab yang berlaku adalah secara penuh dan menghalang si pewaris

daripada menerima sebarang harta daripada harta warisan tersebut.”

• Terdapat enam (6) orang pewaris yang tidak akan sekali-kali

dikenakan hijab hirman ke atas mereka iaitu:

– Ayah

– Ibu

– Suami

– Isteri

– Anak lelaki

– Anak perempuan

• Kesemua mereka adalah pewaris yang mempunyai hubungan

langsung dengan si mati tanpa terpisah oleh pewaris yang lain.

25 Mac 2015 34

Furud
Jantin

a
Pewaris Apabila

2/3 P Anak Perempuan
(i) Dua orang atau lebih (ii) Si mati tidak

meninggalkan anak / cucu lelaki drpd anak lelaki

1/2 P Anak Perempuan (i) Seorang Sahaja (ii) Tiada saudara lelaki kandung

1/6 L Bapa
(i) Si mati meninggalkan anak atau cucu daripada

anak lelaki

1/3 P Ibu

(i) Si mati tidak meninggalkan anak ATAU cucu

daripada anak lelaki ATAU berbilang saudara lelaki /

perempuan sama ada ianya kandung / seibu / sebapa

1/6 P Ibu

(i) Si mati tidak meninggalkan anak atau cucu

daripada anak lelaki atau ATAU berbilang saudara

lelaki / perempuan sama ada ianya kandung / sebapa /

seibu

1/8 P Isteri
Suami meninggalkan anak atau cucu daripada anak

lelaki

1/4 P Isteri
Suami tidak meninggalkan anak atau cucu daripada

anak lelaki

1/4 L Suami
Isteri meninggalkan anak atau cucu daripada anak

lelaki

1/2 L Suami
(i) Isteri tidak meninggalkan anak ATAU cucu

daripada anak lelaki

25 Mac 2015 35

25 Mac 2015 36

• Hajb nuqsan di sisi jumhur ulama’ boleh terjadi ke atas
setiap pewaris. Jumhur ulama’ menyatakan bahawa
hajb al-nuqsan boleh terjadi dalam tujuh bentuk:

1. Berpindah dari nisbah yang besar kepada nisbah yang
kecil

2. Berpindah daripada nisbah kepada asabah

3. Berpindah daripada ta’sib kepada nisbah

4. Berpindah daripada ta’sib kepada ta’sib

5. Berkongsi pada nisbah

6. Berkongsi pada ta’sib

7. Berlakunya ‘awl

Masalah Fara’id

• Masalah-masalah di dalam ilmu mirath secara

asasnya boleh dibahagikan kepada tiga jenis

seperti di bawah:

25 Mac 2015 37

1. Masalah Adilah (Tiada

masalah)

Sekiranya jumlah bahagian masing-masing

dan asl al-mas’alah adalah sama

Perlukan Tashih apabila bahagian masing-

masing tidak tepat dengan pemilik

2. Masalah cA’ilah (Masalah

al-‘awl)

Sekiranya jumlah bahagian masing-masing

lebih daripada asl al-mas’alah

3. Masalah Qasirah atau

Naqisah (Masalah al-radd)

Sekiranya jumlah bahagian masing-masing

kurang daripada asl al-mas’alah

Mazhab Shafie – baki diberikan kepada

Baitul Mal

Mengenal Pasti Asal al-Mas’alah

25 Mac 2015 38

Contoh Pengiraan

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25 Mac 2015 40

25 Mac 2015 41

‘Awl – Masalah Naqisah

25 Mac 2015 42

Tashih – Contoh: Apabila pasangan hidup meninggal

dunia dan semua pewaris yang wajib masih hidup:

25 Mac 2015 43

Awl dan Tashih

25 Mac 2015 44

Baitul Mal

25 Mac 2015 45

Radd

25 Mac 2015 46

Bahaya

Penyelewengan

Harta

Warisan

25 Mac 2015 47

Kalkulator Faraid di Web

25 Mac 2015 48

http://faraid.usm.my/msl/default.html

25 Mac 2015 49

http://www.esyariah.gov.my/

25 Mac 2015 50

http://e-muamalat.gov.my/kalkulator-faraid

25 Mac 2015 51 http://www.as-salihin.com.tmp6.mschosting.com/fastguide/index2.php

Penutup

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25 Mac 2015 53