Anisa Latifah, Hasna Maisya Nazhirah, Muhammad Adi Wicaksono, Restu Setia Ningati, Talita Ardra Widyadhana, Edi Suresman

Pandangan Masyarakat Awam Terhadap Teori Akad Dalam Transaksi Jual Beli

Introduction

Pandangan masyarakat awam terhadap teori akad dalam transaksi jual beli. Masyarakat awam kurang memahami teori akad dalam transaksi jual beli syariah. Studi ini mengungkap miskonsepsi tentang gharar & riba, serta kurangnya literasi kontrak Islam (Murabahah, Salam). Edukasi penting!

Abstract

In Islamic law, buying and selling transactions must adhere to contract principles that comply with sharia, such as mutual consent, clarity of objects and prices, and freedom from elements of gharar (uncertainty), riba (usury), and maysir (gambling). However, the general public's understanding of the concept of akad (contract) remains limited, as many perceive buying and selling merely as an exchange of goods and money without considering the legal and ethical aspects embedded in the contract. This study aims to identify the level of public understanding regarding the theory of akad in sharia-based buying and selling transactions using a qualitative approach with descriptive methods, case studies, and literature reviews. The findings indicate that although the term akad is widely recognized, in-depth understanding of its types, conditions, and principles remains inadequate. The majority of people are unfamiliar with Islamic contracts such as Murabahah, Salam, or Istishna, and they often have misconceptions regarding the elements of gharar and riba in transactions. Therefore, further education is necessary to enhance Islamic financial literacy, ensuring that buying and selling transactions align with Islamic principles, promote fairness, and avoid practices that may disadvantage one party.

Review

The paper "Pandangan Masyarakat Awam Terhadap Teori Akad Dalam Transaksi Jual Beli" addresses a critical gap in public understanding of Islamic contract law (*akad*) within buying and selling transactions. It effectively highlights the discrepancy between the Islamic legal requirements for sharia-compliant transactions—emphasizing elements like mutual consent, clarity, and the absence of *gharar*, *riba*, and *maysir*—and the lay public's often superficial perception of such exchanges as mere transfers of goods and money. The study's aim to identify the level of public understanding is highly relevant, given the increasing importance of ethical and sharia-compliant practices in everyday commerce. The findings, indicating a widespread recognition of the term *akad* but a significant lack of in-depth knowledge regarding its types, conditions, and principles, underscore a pertinent societal issue that warrants academic and practical attention. The research employs a qualitative approach, utilizing descriptive methods, case studies, and literature reviews to investigate public understanding. While this methodological combination provides a foundational framework for exploring complex social perceptions, the abstract's brevity regarding the execution of these methods leaves some questions. For instance, more detail on the scope and design of the "case studies" would strengthen confidence in the generalizability or depth of the insights derived. Furthermore, given the explicit aim to "identify the level of public understanding," incorporating some quantitative elements or at least a more structured qualitative sampling strategy could have provided a more nuanced and representative measure of understanding across different segments of the "general public." Nevertheless, the chosen approach is suitable for an exploratory study aiming to map initial perceptions. The study's conclusion, that the majority of people are unfamiliar with specific Islamic contracts like Murabahah, Salam, or Istishna, and harbor misconceptions about *gharar* and *riba*, carries significant implications for Islamic finance and ethical consumerism. It strongly advocates for the necessity of further education to enhance Islamic financial literacy. This recommendation is not merely academic; it points towards a practical and urgent need to ensure that buying and selling transactions align with Islamic principles, promote fairness, and prevent exploitative or disadvantageous practices. By clearly articulating this educational imperative, the paper contributes valuable insights for policymakers, educators, and Islamic financial institutions seeking to foster a more informed and sharia-compliant transactional environment.

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