[et_pb_section fb_built=”1″ fullwidth=”on” _builder_version=”4.14.2″ background_color=”#0c71c3″ custom_padding=”0px|0px|0px|0px” global_colors_info=”{}”][et_pb_fullwidth_header title=”Journal of Contemporary Islamic Law” subhead=”No eISSN: 0127-788X” title_font_color=”#ffffff” subhead_font_color=”#ffffff” _builder_version=”4.14.2″ title_font=”|on|||” title_text_color=”#ffffff” title_font_size=”40px” content_font_size=”10px” subhead_text_color=”#ffffff” subhead_font_size=”20px” background_color=”#0c71c3″ parallax=”on” parallax_method=”on” custom_margin=”-30px||-30px” button_one_letter_spacing_hover=”0″ button_two_letter_spacing_hover=”0″ saved_tabs=”all” global_colors_info=”{}” button_one_text_size__hover_enabled=”off” button_two_text_size__hover_enabled=”off” button_one_text_color__hover_enabled=”off” button_two_text_color__hover_enabled=”off” button_one_border_width__hover_enabled=”off” button_two_border_width__hover_enabled=”off” button_one_border_color__hover_enabled=”off” button_two_border_color__hover_enabled=”off” button_one_border_radius__hover_enabled=”off” button_two_border_radius__hover_enabled=”off” button_one_letter_spacing__hover_enabled=”on” button_one_letter_spacing__hover=”0″ button_two_letter_spacing__hover_enabled=”on” button_two_letter_spacing__hover=”0″ button_one_bg_color__hover_enabled=”off” button_two_bg_color__hover_enabled=”off”][\/et_pb_fullwidth_header][\/et_pb_section][et_pb_section fb_built=”1″ specialty=”on” _builder_version=”4.14.2″ global_colors_info=”{}”][et_pb_column type=”1_3″ _builder_version=”3.25″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||”][et_pb_blurb title=”2021 6(2)” url=”https:\/\/www.ukm.my\/jcil\/jcil-2017-2-2\/” use_icon=”on” font_icon=”I||divi||400″ icon_color=”#0c71c3″ image_icon_background_color=”#ffffff” icon_placement=”left” image_icon_width=”16px” _builder_version=”4.14.2″ header_text_color=”#0c71c3″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” image_icon_custom_padding=”8px|8px|8px|8px|false|false” text_orientation=”center” max_width_tablet=”50px” border_radii_image=”on|100%|100%|100%|100%” border_width_all_image=”2px” border_color_all_image=”#0c71c3″ use_circle=”on” use_circle_border=”on” circle_border_color=”#0c71c3″ circle_color=”#ffffff” global_colors_info=”{}” image_icon_background_color__sticky_enabled=”#1e73be” image_icon_background_color__sticky=”#1e73be”]<\/p>\n
15 DECEMBER 2021<\/p>\n
[\/et_pb_blurb][et_pb_image src=”https:\/\/www.ukm.my\/jcil\/wp-content\/uploads\/2021\/12\/Cover-JCIL-2021-62.png” title_text=”Cover JCIL 2021 6(2)” align_tablet=”center” align_phone=”” align_last_edited=”on|desktop” _builder_version=”4.14.2″ animation_style=”slide” animation_direction=”left” animation_duration=”500ms” animation_intensity_slide=”10%” global_colors_info=”{}”][\/et_pb_image][\/et_pb_column][et_pb_column type=”2_3″ specialty_columns=”2″ _builder_version=”3.25″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||”][et_pb_row_inner admin_label=”Row” _builder_version=”4.14.2″ global_colors_info=”{}”][et_pb_column_inner saved_specialty_column_type=”2_3″ _builder_version=”3.25″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||”][et_pb_text admin_label=”Tajuk” _builder_version=”4.14.2″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” global_colors_info=”{}”]<\/p>\n
[\/et_pb_text][et_pb_text admin_label=”Penulis” _builder_version=”4.14.4″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” hover_enabled=”0″ global_colors_info=”{}” sticky_enabled=”0″]<\/p>\n
Nor Aini Abdullah, <\/strong>norniabdullah95@gmail.com<\/em><\/span> [\/et_pb_text][et_pb_text admin_label=”Volume & PDF” _builder_version=”4.14.4″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” global_colors_info=”{}”]<\/p>\n 2021, Vol. 6(2), pp. 12-21. \u00a0| \u00a0<\/span>PDF<\/a> [\/et_pb_text][et_pb_tabs admin_label=”Abstract & References” _builder_version=”4.14.2″ body_text_align=”justify” background_size=”initial” background_position=”top_left” background_repeat=”repeat” global_colors_info=”{}”][et_pb_tab title=”ABSTRAK” _builder_version=”4.14.2″ body_font=”||||” body_text_align=”justify” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” background_size=”initial” background_position=”top_left” background_repeat=”repeat” body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}”]<\/p>\n Hibah merupakan salah satu amalan dalam merancang dan mengurus harta orang Islam. Amalan hibah yang diamalkan oleh masyarakat pada hari ini telah memperlihatkan satu perkembangan yang baik dalam usaha mengagihkan harta sebelum berlaku kematian. Namun, dalam memastikan amalan hibah selari dengan tuntutan syarak, terdapat beberapa rukun hibah yang perlu dipatuhi untuk memastikan akad hibah sah. Hal ini kerana terdapat satu elemen yang menjadi perselisihan dalam kalangan fuqaha iaitu kedudukan qabd dalam akad hibah. Kesan kepada perbezaan pandangan fuqaha terhadap kedudukan qabd telah menyebabkan kekeliruan dalam kalangan masyarakat terhadap pelaksanaan qabd dalam amalan hibah. Penulis telah mengesan beberapa bentuk penerimaan hakim terhadap bentuk qabd melalui beberapa kes hibah yang telah dibicarakan di Mahkamah Syariah. Oleh yang demikian, artikel ini akan membincangkan pendapat fuqaha berkaitan kedudukan qabd dalam akad hibah serta hujah yang mendasari pandangan mereka. Kajian ini juga akan mengesan kedudukan pelaksanaan qabd dalam perundangan di Malaysia melalui kes-kes hibah yang dibicarakan di Mahkamah Syariah. Metodologi kajian yang digunakan adalah melalui kajian kepustakaan dan analisis data-data yang diperolehi. Kajian ini mendapati perbezaan pendapat di antara fuqaha berkenaan dengan kedudukan qabd dalam akad hibah telah memberi kesan terhadap amalan hibah dalam kalangan orang Islam di Malaysia. Kata kunci: kerelaan, bayn al-ghaibin, bayn al-hadirayn, portal jual beli dalam talian, media sosial.<\/p>\n [\/et_pb_tab][et_pb_tab title=”ABSTRACT” _builder_version=”4.14.2″ body_font=”||||” body_text_align=”justify” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” background_size=”initial” background_position=”top_left” background_repeat=”repeat” body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}”]<\/p>\n Hibah is one of the practices in planning and managing the property of Muslims. The practice of hibah practiced by the community today has shown a good development in the effort to distribute property before death. However, in ensuring that the practice of hibah is in line with Islamic law, there are several pillars of hibah that must be observed to ensure that the hibah contract is valid. This is because there is one element that is in dispute among the jurists, namely the position of qabd in the hibah contract. The effect of the differences in the views of the jurists on the position of qabd has caused confusion among the community on the implementation of qabd in the practice of hibah. The author has traced several forms of judges’ acceptance of the qabd form through several hibah cases that have been tried in Syariah Courts. Therefore, this article will discuss the opinions of jurists regarding the position of qabd in the hibah contract as well as the arguments underlying their views. This study will also trace the position of the implementation of qabd in the law in Malaysia through hibah cases heard in Syariah Courts. The research methodology used is through a literature review and analysis of the data obtained. This study found that differences of opinion among jurists regarding the position of qabd in the hibah contract have affected the practice of hibah among Muslims in Malaysia. Keywords: willingness, inter absentes, inter presentes, e-comerce portal, social media .<\/p>\n [\/et_pb_tab][et_pb_tab title=”REFERENCES” _builder_version=”4.14.2″ body_font=”||||” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}”]<\/p>\n Al-Quran al-Karim<\/p>\n \u2018Abdullah Muhammad \u2018Abdullah. 2014. Possession(Qabd) : Its Type And Applicable Rules In Islamic Jurisprudence. Kuala Lumpur: IBFIM.<\/p>\n \u2018Ali Haydar. 2003. Durar al-Hukkam Sharh Majallat al-Ahkam. Jil 2. Beirut: Dar \u2018Alam al-Kutb.<\/p>\n Badruddin Ibrahim. 2009. Acceptance (Qabul) and Taking Possession (Qabd) of Hibah Under Islamic Law and The Decision of Syariah Courts in Malaysia. IIUM Law Journal. Vol.17. No. 2: 167-191<\/p>\n Al-Baghdadi, Al-Qadi Abdul Wahhab Al-Baghdadi. 422 H. Al-Ma\u2018unah \u2018ala Mazhab \u2018Alim al-Madinah. Jil 1. Mekah al-Mukarramah: al-Maktabah al-Tijariyyah.<\/p>\n Ibn Faris, Abi al-\u1e24usayn A\u1e25mad ibn F\u0101ris ibn Zakariyy\u0101. 1979. Mu\u2019jam Maqayis al-Lughah. Jil 5. t.tp: Dar al-Fikr.<\/p>\n Ibn Qudamah. Muwaffaq al-Din Muhammad \u2018Abd Allah Bin Ahmad Bin Muhammad. 1997. Al-Mughni. Cet. 3, Juz 24. Riyadh: Dar al-‘Alam al-Kutub.<\/p>\n Ibn Rushd, Muhammad Bin Ahmad Bin Muhammad Rushd Al-Hafid. 1995. Bidayah al-Mujtahid wa Nihayah al-Muqtasid. Jil 4. Kaherah: Maktabah Ibn Taimiyyah.<\/p>\n Al-Kasani, Imam Al-Kasani Abi Bakr Bin Su\u2019ud. 2000. Badai\u2019 al-Sanai\u2019 Fi Tartib al-Syarai\u2019. Juz 5. Beirut: Dar Ihya\u2019 al-Turath al-\u2018Arabi.<\/p>\n Al-Kasani, al-Imam \u2018Ala\u2019 al-Din Abi Bakr Ibn Mas\u2019ud al-Kasani al-Hanafi. 2003. Badai\u2019 al-Sanai\u2019 Fi Tartib al-Syarai\u2019. Jil 8. Beirut: Dar al-Kutub al-\u2018Ilmiyyah.<\/p>\n Kanun Tanah Negara 1965.<\/p>\n Mansur Abdul Latif Mansur Sus. 2000. Al-Qabd Wa Atharuhu Fil al-\u2018Uqud. Tes. Master. Kulliyyah al-Dirasat al-\u2018Ulya: Jami\u2019ah al-Najah al-Wathaniyyah.<\/p>\n Mohd Zamro Muda. 2008. Instrumen Hibah dan Wasiat: Analisis Hukum dan Aplikasi Di Malaysia. Kertas Kerja Konvensyen Faraid dan hibah Kebangsaan. Anjuran JAKIM. Kuala Lumpur, 7 Ogos.<\/p>\n Muhammad Yusuf \u2018Amru. 2008. Al-Mirath Wal al-Hibah : Dirasat Maqarinah. Amman: Dar al-Hamed.<\/p>\n Mustafa Al-Khin, Mustafa Al-Bugha & Ali Asy-Syarbaji. 2000. Al-Fiqh Al-Manhaji \u2018Ala Mazhab Al-Shafi\u2019i. Ed. 3 dan 4. Damsyik: Dar Al-Qalam.<\/p>\n Nasri Naiimi. 2016. Pengurusan Pusaka Islam: Wasiat Dan Hibah Di Malaysia Isu Dan Aplikasi. Sintok: UUM Press.<\/p>\n Nasrul Hisyam Nor Muhammad. 2009. Elemen Qabd (Pindahan Milikan) dalam Hibah: Analisis Terhadap Keperluan Dan Pelaksanaannya Mengikut Perspektif Undang-undang Islam. Jurnal Syariah, Jil 17, Bil 2: 243-266.<\/p>\n Nasrul Hisyam Nor Muhammad. 2011. Hibah Dalam Undang-undang Islam: Prinsip Dan Amalan. Johor Bahru: Penerbit UTM Press.<\/p>\n Nazih Hammad. 2001. Qadhaya Fiqhiyyah Mu\u2019asharah Fi al-Mal Wa al-Iqtishad. Damsyiq: Dar al-Qalam.<\/p>\n Noor Lizza Mohamed Said. 2014. Analisis Fiqah Terhadap Undang-Undang Hibah dan Wasiat Di Negara-negara Islam. Tesis Dr. Fal, Fakulti Pengajian Islam, Universiti Kebangsaan Malaysia.<\/p>\n Noor Lizza Mohamed Said, Adnan Mohamed Yusoff, Mohd Zamro Muda & Md. Yazid Ahmad. 2017. Analisis Keperluan Qabd dalam Akad Hibah yang Diperuntukkan Dalam Perundangan Di Jordan. Proceeding International Conference On Law And Islamic Jurispendence. Anjuran Jabatan Syariah UKM. Langkawi, 24 Mac.<\/p>\n Noor Lizza Mohamed Said, Mohd Ridzuan Awang, Amir Husin Mohd Nor. 2010. Qabd dan Hukum Penarikan Balik Hibah. Jurnal Muamalat. Bil 3: 157 \u2013 184.<\/p>\n Nurul Syuhadah Azalan, Noor Lizza Mohamed Said. 2016. Keputusan Hakim Syarie Dalam Kes-kes Pengesahan Hibah Mengenai Sighah. Journal of Contemporary Islamic Law. Vol 1 (1): 55-68.<\/p>\n Al-Sharbini, Syeikh Shamsuddin Muhammad Ibn al-Khatib. 1998. Mughni al-Muhtaj Ila Ma\u2019rifat Ma\u2019ani Alfaz al-Minhaj. Juz 2. Beirut: Dar al-Fikr.<\/p>\n Al-Thabiti, Su\u2019ud Bin Mus\u2019ad. 1990. Al-Qabd: Ta\u2019rifuhu, Aqsamuhu, Suaruhu wa Ahkamuha, Majallat Majma\u2019 al-Fiqh al-Islami. Jil 6 (1).<\/p>\n Al-Zuhayli, Wahbah. 1985. Al-Fiqh al-Islami wa Adillatuh. Jil 5. Damsyiq: Dar al-Fikr.<\/p>\n Al-Zuhayli, Wahbah. 2002. Al-Mu\u2019amalat al-Maliyah al-Mu\u2019asarah. Damsyiq: Dar al-Fikr.<\/p>\n Al-Zuhayli, Wahbah. 2003. Tafsir al-Munir Fi al-\u2018Aqidah Wa al-Syari\u2019ah wa al-Manhaj. Jil 2. t.tp: Dar al-Fikri.<\/p>\n Al-Zamakhshari, Abi Al-Qasim Mahmud Jar Allah Ibn Omar. 1998. Asas al-Balaghah. Jil 2. Beirut: Dar al-Kutb al-\u2018Ilmiyyah.<\/p>\n [\/et_pb_tab][\/et_pb_tabs][\/et_pb_column_inner][\/et_pb_row_inner][\/et_pb_column][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":" 15 DECEMBER 2021Aplikasi Qabd dalam Hibah: Pandangan Fuqaha dan Pengamalan dalam Perundangan di Malaysia Application of Qabd in Hibah: Fuqaha Views And Legal Practice in MalaysiaNor Aini Abdullah, norniabdullah95@gmail.comPostgraduate Student, Research Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.Noor Lizza Mohamed Said, lizza@ukm.edu.myResearch Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.Mohd […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"class_list":["post-2488","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/2488","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/comments?post=2488"}],"version-history":[{"count":13,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/2488\/revisions"}],"predecessor-version":[{"id":2708,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/2488\/revisions\/2708"}],"wp:attachment":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/media?parent=2488"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
<\/em>Postgraduate Student, Research Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.
Noor Lizza Mohamed Said, <\/strong>lizza@ukm.edu.my
<\/span><\/em><\/span>Research Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.
Mohd Zamro Muda, <\/strong>zamro@ukm.edu.my<\/em><\/span>
<\/em>Research Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.
Nasrul Hisyam Nor Muhamad<\/strong>, nasrul@utm.my<\/em>
<\/span>Akademi Tamadun Islam, Fakulti Sains Sosial dan Kemanusiaan, Universiti Teknologi Malaysia.
Received: 09 May 2021 | Accepted: 11 November 2021 | Published: 15 December 2021<\/p>\n
<\/a><\/p>\n
Kata kunci: Hibah, qabd, perancangan dan pengurusan harta, rukun hibah, fuqaha.<\/p>\n
Keywords: Hibah, qabd, property planning and management, pillars of hibah, fuqaha<\/p>\n