伊斯兰经济学中的应付账款概念:伊斯兰经济学中的应付账款概念:研究伊本-凯西尔所著的《古兰经阿勒阿齐木》经文从伊本-凯西尔的《古兰经-阿齐姆章句集》角度看《巴卡拉》第 282 节

Samsidar, Syamsurianto, Achmad Abubakar, Halimah Basri, Muh. Azka Fazaka Rifa’i
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引用次数: 0

摘要

债务是指两个人自愿把钱给另一个人,然后以同样的方式把钱还给他的交易。本研究旨在确定伊卜努-卡齐尔如何从伊斯兰经济学的角度看待应付账款和应收账款的概念。虽然我们知道债务和应收账款是允许的,但伊斯兰教建议其信徒在经济条件有限的情况下,无论是否有能力用现金购买东西,都要尽量避免负债。因为债务总是沉重的负担,威胁着道德。拉苏鲁拉曾拒绝为一个欠下很多债务却无力偿还的人的遗体祈祷。正如《古兰经》所述,记录或书写是债务和应收账款交易的第一步。本研究使用了图书馆研究方法,并采用了塔赫利利方法(tahlili method)的解释性科学方法。研究结果表明,欠钱的人有义务告诉店员他们承认的债务,因为他们担心欠钱的人会受到欺诈。如果是买卖交易,则可以不记录或不记账。此外,还需要有公正的证人。在作证方面,伊本-卡齐尔指出,作证是 "fardlu kifayah"(法德鲁-基法耶),或者说当事人不一定要作证,除非有其他人可以替代他的位置。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Konsep Hutang Piutang dalam Ekonomi Islam : Kajian Qs. Al-Baqarah Ayat 282 dalam Perspektif Tafsir Al-Qur’an Al-Azhim Karya Ibnu Katsir
Debt is a transaction in which two people voluntarily give money to another person and then return it to them in the same way. This study aims to determine how Ibnu Katsir views the concept of accounts payable and receivable from an Islamic economic perspective. Although we know that debts and receivables are permitted, Islam advises its followers to avoid debts as much as possible, regardless of whether they can afford to buy something with cash or not when they are in limited economic conditions. Because debt is always a heavy burden and threatens morality. Rasulullah saw. once refused to pray for the body of someone who owed a lot of debt to his family and did not have the means to pay it. As explained in the Koran, recording or writing is the first step in debt and receivable transactions. This research uses library research methods with an interpretive science approach using the tahlili method. The results of this research show that people who owe money are obliged to tell the clerk about the debt they admit because they are worried that there will be fraud against those who owe it. If it is a buying and selling transaction, it is permissible not to record or write down the transaction. Furthermore, there is a need for fair witnesses. In terms of testimony, Ibnu Katsir stated that being a witness is fardlu kifayah or not mandatory for the person concerned unless there is another person who can replace his position
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