Introduction
Islam is treatizes (messages) that God revealed to the
Prophet Muhammad SAW as instructions and guidelines containing perfect laws to
carry out the procedures for human life, namely regulating human relations with
other humans, human relations with nature, and the relationship between man and
his Khaliq (Zainuddin, 2020).
Islam is a universal religion and has been applied throughout the ages
(Antonio, 2001). The
immortality and actuality of Islam have been proven throughout its history,
where every period and the development of human civilization has always been
answered completely by the teachings of Islam through the Qur'an as its
Basis
(Erviana, 2017). The
universality of the concept of Islam is the answer to the limitations of humans
and their temporal and partial thoughts. Because of this partiality arises its
shortcomings, and from its temporality is born a shakiness that demands
changes.
The universality of Islam frees Islam from various
shortcomings and weaknesses, which further prove its truth
(Rivai, 2012).
Islam comes with a series of understandings about life that form a certain way
of life. Islam is present in the form of global legal lines (khuthuuth
'ariidhah), namely general textual meanings that can solve all the problems of
human life, both covering aspects of ritual (worship) and social (muamalah). Thus
it will be possible to explore (disistinbath) various ways of solving any
problems that arise in human life (Sada, 2016).
Islam also teaches its people how to live to help each
other, and the rich must help the poor, and the able must help the poor. This
assistance can be in the form of a gift or a loan. Assistance in the form of
Islamic law loans protects the creditor's interests, lest he is harmed.
Therefore, he can ask for goods from the debtor as collateral for his debt.
Thus, if the debtor cannot repay the loan, the collateral may be sold by the
creditor. This concept in Islamic fiqh is known as rahn or pawn
(SODRI, 2017).
Rahn is holding one of the borrower's assets as collateral
for the loan he received, which is guaranteed and held as goods with economic
value. In simple language, it can be explained that Rahn is a kind of guarantee
for a debt, a Rahn contract as an agreement with collateral or by holding the
borrower's property as collateral for the loan he receives
(Rokhmat Subagiyo, 2014).
Ar-Rahn means at ubuntu wa dawaamu, permanent and eternal, or al-habs wa luzumu,
which means restraint and necessity and can also mean guarantee
(Ghozali, 2019).
According
to Islamic law, ar-rahn is to make valuables as collateral for debts. The
guarantee is closely related to debt and receivables and arises from it. Giving
debt is an act of virtue to help people in a state of necessity and who do not
have money in cash. In order to give peace of mind to the debtor, the debtor
will provide a guarantee to the debtor in the form of valuables (Ghazaly, 2010).
Pawning
is one of the categories of debt-debt agreements, this practice existed at the
time of the Prophet Muhammad, and the Messenger of Allah himself had done it.
Pawns have a very high social value and are carried out voluntarily based on
mutual help (Janwari, 2015). In practice, the
holder of the pawn has the right to control the object that was pledged to him
as long as the debt has not been paid off, but he is not entitled to use the
object unless there is a contract that both parties have agreed.
Furthermore,
he has the right to sell the pawned goods if the debtor cannot pay the debt (Hasan, 2003). If the proceeds from the
sale of the pawn are greater than the debt to be paid, the excess must be
returned to the pawner. If the proceeds are insufficient to pay the debt, the
creditor is still entitled to collect the outstanding debt. The sale of the
pawn must be made in public before the sale must be notified in advance to the
pawnbroker. In terms of paying off debt, the pledge holder must take precedence
over others.
The
practice of pawning is also carried out by the people of Risa and Kalampa
Villages. These two villages are located in Woha District, Bima Regency, West
Nusa Tenggara Province. The entire population is Muslim with a population of
these two villages, namely 10,083 (Nugroho et al., 2022) people with the
most professions as farmers, farm labourers, entrepreneurs, carpenters, Civil
Servants (PNS), and others. In this regard, one of the habits of the people of
Risa and Kalampa Villages, Woha District, Bima Regency, West Nusa Tenggara
Province, in helping to meet household needs, is conducting field pawn
transactions to pawn recipients (murtahin) (Bakhtiar, Tahir, & Hasni, 2013).
In
this agreement, the pawning party will receive a certain amount of cash from
the pawnee because the pawnee fully utilizes the fields used as collateral, and
the pawnbroker will get his rice fields back if he pays the same amount of
money to the pawnee (Yusuf & Al Arif, 2015). Almost all
people in Risa and Kalampa Villages, Woha District, Bima Regency, West Nusa
Tenggara Province carried out these transactions, especially those who generally
work as farmers and farm labourers. Driven by urgent needs, goods or fields
with economic value are pawned for very urgent needs. Pawning rice fields in
these two villages is an alternative for disbursing loan money, which is done
fast, easy, safe, and economical so that it is not burdensome for the people
who make loans. The pawned land used as collateral has a grace period to be
redeemed by the rain to the curtain. It must be in September. If outside September,
even though the rain has the money to redeem it, this does not apply.
In
addition to the money owed by the pawnbroker, it will be returned to the
recipient of the pawn. The recipient of the pawn will also benefit from the
loan agreement, namely obtaining the proceeds from land cultivation as long as
the debt has not been returned by the party who pawned the fields. The practice
of pawning carried out by the people of Risa and Kalampa villages is considered
part of helping (ta'awwun) because the pawn recipient helps lend some money to
the pawnbroker, but the land used as collateral is fully managed by the pawn
recipient. This makes him restless. part of the Risa and Kalampa people who are
predicated as farmers and farm laborers, this kind of practice must be
determined by law in the eyes of 'urf.
However,
this study is still less than the target or expected results of the study. This
study only reveals what pawns do in Risa Village, Kalampa. Al-urf is one of the
sources of law in Islam, the word 'urf in Indonesian is often synonymous with
customs. 'Urf seen from its validity according to the Shari'ah is divided into
two types, namely: 'good urf and bad urf. The concept is 'good urf is a habit
that applies in the midst of society that does not conflict with the Qur'an or
the sunnah of the prophet, does not eliminate their benefit and does not bring
harm to them. For example, the veil for women which was a habit of Arab women
before the arrival of Islam or such as setting the concept of haram by the Arab
community to worship and make peace.
As
for 'urf fasid is a habit that is contrary to the postulates of syara'. Such as
the practice of usury 'which was endemic among the Arabs before the arrival of
Islam, or also drinking liquor. After the arrival of Islam. So 'urf like this
cannot be justified in the view of Islam because it is contrary to sharia law'.
This study aims to find out the legal provisions for the practice of pawning
rice fields by the people of Risa and Kalampa villages in Woha District, Bima
Regency. Is the practice of pawning the fields included in the category of 'urf
which is good or bad/fasid?
Method
This
type of research is a qualitative descriptive field research, namely: research
procedures that produce descriptive data in the form of written or spoken words
from people who are needed at the research location (Moleong, 2021), to obtain data, the
researcher will make observations, interviews and documentation in the field in
order to find out more about the practice of pawning in the villages of Risa
and Kalampa Kematan Woha, Bima Regency, West Nusa Tenggara. (Mukhlish, Shobron, & Anshori, 2018).
The data processing technique used in this study is a qualitative technique
which emphasizes the analysis more on the inductive inference process and on
the analysis of the dynamics of the relationship between observed phenomena
using scientific logic. Data analysis in this study is qualitative data
analysis, namely by describing the data obtained in words or sentences to
obtain conclusions.
This
type of research is field research that is descriptive qualitative, namely
research procedures that produce descriptive data in the form of written or
spoken words from people who are needed that can be observed at the research
location (Moleong, 2021), with a normative
sociological approach that describes the condition of the community. In Kadampa
and Risa Villages, Woha District, Bima Regency, West Nusa Tenggara Province,
complete structures, layers, and various social phenomena can be seen from the
factors that encourage social relationships and, mobility and community beliefs
(Mukhlish, Shobron, & Anshori, 2018).
With a normative sociological approach in this research, it is expected to find
out various conditions regarding the practice of pawning fields, and the law
can be determined from the perspective of 'urf.
Results
and Discussion
A.
Practice Pawn Sawah in Risa and Kalampa
Villages, Woha District, Bima Regency, West Nusa Tenggara Province
The practice of pawning rice fields in Risa
and Kalampa Villages, Woha District, Bima Regency, West Nusa Tenggara Province
is basically a debt agreement with a guarantee for the fields between the
pawner (rahin) and the pawnee (murtahin). The rice fields that are used as
collateral for the debt are fully controlled by the pawnee (murtahin). Based on
the prevailing custom in the people of Risa and Kalampa Villages, the fields
that are used as collateral can be redeemed by the pawnbroker when entering
September of the following year. If the pawnbrokers (rahin) have not been able
to pay off their debts, so long as the recipient of the pawn (murtahin)
benefits from the management of the fields.
If the guarantee is due, which is September, but
the pawnbroker (rahin) has not been able to pay off the debt, then the
recipient of the pawn (murtahin) does not sell the field, but will continue to
take the benefits until the pawnbroker (rahin) can pay off the debt, customary
The practice of pawning like this is considered a tradition of helping by the
community.
Pawning rice fields in Risa and Kalampa
villages, Woha sub-district, Bima district, West Nusa Tenggara province is a
debt agreement with rice fields as collateral between the pawner (rahin) and
the pawnee (murtahin) (Lamtana & Mayditri, 2022). Pawning
rice fields are carried out on a consensual basis between the parties to the
contract. In the contract, the pawnbroker will express his desire to pawn his
fields to the recipient of the pawn following the nominal debt required. If the
recipient of the pawn agrees, the money will be directly handed over to the
pawner with the guarantee of the fields as a reinforcement of the debt
agreement. The reasons for pawning rice fields vary, such as school needs,
medical expenses, the need for farming, or meeting daily needs.
In sharia economic law, the practice of
pawning must meet the following elements (Nasution, 2016):
1)
Pawnbroker (rahin)
2)
Pawnee (curtain)
3)
Rice fields used as collateral (marathon)
4)
Debt (marathon bih)
5)
Statement of agreement in pawning (hijab and
Kabul)
Pawning the fields carried out by the people
of Risa and Kalampa Villages has fulfilled the elements of the pillars
according to Islamic economic law, namely the existence of a pawner (rahin), a
pawnee (murtahin), collateral in the form of rice fields (marhun), debt
(marathon bih), and a statement of surrender. Accept (hijab and acceptance). The
elements of the pillars of the pawn become something very important in the
practice of pawning fields. If this is not fulfilled, then the transaction is
considered void.
If the contract has been completed, then the
pawn (murtahin) recipient will provide a loan of money to the pawnbroker (rahin)
following the number of requests. The fields used as collateral will be taken
over by the pawnbroker (murtahin) management rights for at least one year or three
planting seasons.
In general, pawning paddy fields are also
regulated in the fatwa of the National Sharia Council No. 25/DSN-MUI/III/2002 (Maksum, 2013). In the fatwa, it is
explained that the pawnbroker (murtahin) is allowed to hold the pawned goods in
the form of rice fields as collateral for the loan (Widiana, 2011). The guarantee is in the
hands of the pawnee (murtahin) as long as the pawnbroker (rahin) has not been
able to return the loan money (Chalim & Farhan, 2016).
As long as the agreement lasts, the collateral
field remains under the control of the pawnbroker (rahin). The curtain may take
the benefits of the item but must have permission from the rahin. As well as
taking benefits made by the recipient of the pledge (murtahin) is only limited
to replacing the cost of care and maintenance of the collateral (Chalim & Farhan, 2016).
The fact that occurs in the field is that the
practice of pawning in Risa and Kalampa Villages, Woha District, Bima Regency,
West Nusa Tenggara Province, that the rice fields used as collateral for the debt
are fully controlled by the pawn recipient (murtahin). Not only taking the
benefits of replacing the costs of care and maintenance but all the rice fields
are controlled. Thus, the researchers found differences between the rules in
the fatwa of the National Sharia Council (DSN) and the practice of pawning in
the villages of Risa and Kalampa. In the DSN rules, the recipient of the pawn (murtahin)
is given a limit to take the benefits of the collateral, it is only limited to
paying for the maintenance and care costs of the pawned goods in the form of
rice fields, but the recipient of the pawn (murtahin) takes all the benefits of
the collateral more than the cost of care and maintenance. Maintenance without
returning the excess benefits to the pawnbroker (rahin) .
In addition, the money from the pawnbroker (rahin)
will be returned to the recipient of the pawn (murtahin). The pawnbroker will
also benefit from three planting seasons with abundant yields without giving
any proceeds from the benefits of the fields to the pawn (rahin). In addition,
based on the customs or habits in the Risa and Kalampa Village communities, the
fields used as collateral can be redeemed by the pawnbroker when entering
September in the following year. If the pawnbroker (rahin) or the pawnbroker
has not been able to pay off the debt, so long as the pawn (murtahin) recipient
benefits from the management of the fields.
If the pawner (rahin) wants to increase his
debt to the pawnee (murtahin) it is permissible. However, if the pawnee (murtahin)
is unable to fulfil the wish of the pawnbroker (rahin), then the pawnbroker
(rahin) has the right to find another pawnee (murtahin) to get a loan of money
following the desired amount. (Maksum, 2013) Referring to the
Compilation of Sharia Economic Law CHAPTER XIV RAHN the first part of the
pillars and requirements of an article 373 in an article (1), the pillars of
the Rahn contract consist of the following elements: the recipient of the
pledge (murtahin), the giver of the pawn (rahin), the pawned goods (marhun),
and the debt ( marathon bih) (2) in the pawn contract, it consists of three
parallel contracts card, Rahn, ijarah. (3) the contract referred to in paragraph
(1) must be declared by the parties utilizing oral, written, or sign. These
elements have been fulfilled in pawning in Risa and Kalampa Villages, Woha
District, Bima Regency, West Nusa Tenggara Province.
Then it is also explained in part III
regarding the cancellation of the Rahn contract in article 383 paragraph (1)
that the rahin pawnbroker cannot cancel the pawn contract without the approval
of the curtain party. In paragraph (2), it is stated that the pawner and the pawnee
can cancel the pawn contract through agreement. The fifth section concerning
rights and obligations in Article 386 paragraph (1) of the pledge recipient may
hold the pledged property until the debt guaranteed by the pledged property is
paid in full.
Based on paragraph (1) above, it is clear that
there must be a mutual agreement in the cancellation of the pledge agreement
and cannot be involved unilaterally. In the VIII section concerning the sale of
Rahn's assets, Article 403 paragraph (1) when it is due, the recipient of the
pawn must warn the rain to pay off the debt immediately. (2) if the pawnbroker
cannot pay off the debt, then the pawned property is forcibly sold through a
sharia auction.
Based on article 403, it is clear in
paragraphs (1) and (2) that if the pawnbroker (rahin) cannot pay off the debt,
then the pawnee (murtahin) first gives an early warning to the pawner (rahin)
to pay off the debt, but if the warning is If the pawnbroker (rahin) does not
heed it, the collateral will be sold syar'i by the recipient of the pawn (murtahin)
by taking an amount of money according to the amount owed by the pawner
(rahin), if there is more, the recipient of the pawn (murtahin) must return it.
To the pawnbroker (rahin), but if the collateral price is still insufficient,
an additional request can be made to the pawnbroker (rahin).
As for the pawning practice that applies in
Risa Village, if the collateral land is due or reaches September, but the
pawnbroker (rahin) has not been able to pay off the debt, then the pawnee (murtahin)
does not sell the rice field, but will continue to take the mortgage. Benefits
until the pawner (rahin) already has the money. Of course, the recipient of the
pawn (murtahin) will benefit greatly from the management of the fields.
Based on the results of the Fatwa of the
National Sharia Council, more specifically in point number (2) it is explained
that the collateral (marhun) and its use remain the property of the pawnbroker
(rahin). The pawned item (marhun bih) may not be used by the pawnee (murtahin)
unless there is a permit. From the pawnbroker (rahin) without reducing the
collateral value (marhun). As for taking the benefits is only limited to taking
benefits as compensation for its maintenance and care. However, the prevailing
practice of land pawning in Risa Village, Woha District, Bima Regency, West
Nusa Tenggara Province is that the pawned goods (marathon) remain the
pawnbroker's property (rahin). However, The pawn (marathon) is fully controlled
by the recipient of the pawn (murtahin) without direct permission either
verbally, in writing or by sign.
What is meant by helping in pawning the fields
in Risa and Kalampa villages is because there is an ease of giving debt by the
recipient of the pawn (murtahin) to the pawner (rahin) without requiring anything.
Such a practice will harm the pawnbroker (rahin),30 and is included in the act
of usury card, namely taking addition to the principal amount of the debt given
to the pawner (rahin). In the Qur'an, usury is an act that is forbidden in Islam
as the word of Allah SWT
يَٰٓأَيُّهَا
ٱلَّذِينَ ءَامَنُواْ
لَا تَأۡكُلُواْ
ٱلرِّبَوٰٓاْ
أَضۡعَٰفٗا مُّضَٰعَفَةٗۖ
وَٱتَّقُواْ ٱللَّهَ
لَعَلَّكُمۡ تُفۡلِحُونَ
Meaning: O you who believe, do not eat usury
doubled. Obey Allah so that you will be successful in the hereafter (Al-Malki, 2019).
The practice of pawning rice fields in Risa
and Kalampa villages is carried out on a family basis by prioritizing the
principle of trust between the parties to the contract, so that in practice
they do not use witnesses and there is no note as administrative evidence that
they entered into debt and credit contracts, except for making transactions
with people outside the village. Risa or Kalampa.
The opinion of the scholars regarding the
position and benefits of pawned goods, that in Islamic jurisprudence, goods
that are used as collateral are seen as mandates in the hands of the pawnee
(murtahin), the same as other mandates, he does not have to pay if the goods
are damaged, unless the act is done. The pawnee is only responsible for
safeguarding, maintaining, and making every effort possible so that the goods
are not damaged. Collateral goods that are damaged beyond the ability of the
recipient of the pledge (murtahin) do not have to be replaced, then the goods
are used as a mandate that the recipient of the pledge (murtahin) must not
interfere with. While the maintenance costs may be taken from the benefits of
the goods, only a certain amount is required.
The way to benefit from the collateral is by
planting in the fields or by taking or selling the fruit from the guaranteed
fields for as much as the required price. With this kind of maintenance, only
the costs needed to cultivate the fields can be taken advantage of. The
cultivation of the rice fields does not reduce the situation that exists in
him, which causes regret for the person who pawns it. Thus the author
emphasizes that the collateral for the fields is only limited to debt guarantees
and is held by the recipient of the pawn.
B.
Legal Analysis of Pawn Practices in Risa and
Kalampa Villages, Woha District, Bima Regency, West Nusa Tenggara (NTB) in the
Perspective of 'Urf.
'Urf in Islamic law is divided into two
categories, namely: first, urf ash-shahihah/good, namely the customs of the community
in accordance with the rules of Islamic law. in other words, urf which does not
change the provisions that are haram to be halal, or vice versa does not change
the provisions of the halal to become haram. Second, is al-urf
al-fasidah/damaged, namely the customs of the community that are contrary to
the provisions and arguments of syara', the opposite of al-'urf ash-shahihah,
then the wrong custom is to justify what is forbidden, or forbid what is
lawful. .
According to the author, al-urf al-fasidah
cannot be a legal basis, and habits carried out by the community will be null
and void by law. The practice of pawning rice fields in Risa and Kalampa
Villages, Woha District, Bima Regency, West Nusa Tenggara Province is a
tradition that has lasted a long time and is still valid today. In terms of the
use of pawned goods by pawn recipients, the Malikiyah and Hanafiyah scholars
agreed to say that the pledged goods as collateral should not be used as
collateral. Because pawning is mutual help in the same way as debts, so if
there is profit from debt, including usury, the law is haram based on the
hadith of the Prophet SAW:
The practice of pawning in the communities of
Risa and Kalampa Villages is carried out on mutual assistance between the pawner
and the pawnee, following local customs. However, the customs or urf that apply
in pawning rice fields in these two villages do not follow Islamic law because
there are contradictions in them.
'Urf in Islamic law is divided into two
categories, namely: first, authentic urf, namely the customs of the community
that are following and do not conflict with the rules of Islamic law. in other
words, urf which does not change the provisions that are haram to be halal, or
vice versa change the provisions of the halal to become haram. Second, is
al-urf al-fasidah, namely the customs of the community that are contrary to the
provisions and the propositions of syara', the opposite of al-'urf
ash-shahihah, then the wrong custom is to justify what is forbidden or forbid
what is lawful.
وَكُلُّ
قَرْضٍ شَرَطَ
فِيهِ أَنْ يَزِيدَهُ
، فَهُوَ حَرَامٌ
، بِغَيْرِ خِلَافٍ
Meaning: Every debt that is required there is
an additional, then it is haram. This is not disputed by the scholars." (Dewi, 2019).
From a practical point of view, the pawning of
rice fields in these two villages is included in the category of 'urf
fasidah/damaged, because there is an attempt to control and gain profits in the
form of an additional principal amount of debt lent from the guaranteed fields.
According to the author, al-urf al-fasidah
cannot be a legal basis, and habits carried out by the community will be null
and void by law. Therefore, to improve the correctional and practice of Islamic
law in the community, it should be done in a markup way, trying to change customs
that are contrary to the provisions of Islamic teachings and replace them with
customs that follow Islamic law.
Pawning rice fields in Risa and Kalampa
Villages, Woha District, Bima Regency, West Nusa Tenggara Province is a
longstanding tradition. I was judging from the contract made between the
pawnbroker, and the recipient of the pawn, namely the hijab (offer to pawn the
fields), Kabul (statement of acceptance of the offer of pawning the fields) has
been fulfilled. Goods that are used as collateral must be of economic value
following the value of the debt, clear and certain, legal property of the
debtor, and not related to other people, all of which have been fulfilled. The
mortgage must be returned by the pawnbroker (rahin) to the pawnee (curtain).
The custom in the practice of pawning rice
fields in the Risa and Kalampa villagers, when viewed from the perspective of
'urf, is included in the category of 'urf, who is fasidah, because the
recipient of the pawn (murtahin) does not ask for permission to take benefits
from the fields that are used as collateral to the pawner (rahin), In the
author's opinion, the recipient of the pawn (curtain) must obtain permission from
the pawnbroker (rahin), either verbally, in writing, or by a sign so that the
curtain status of the collateral will be clear. Silence in practice like this
cannot be used as a source of Islamic law (urf sahih) or rejected, so it must
be realized in a tangible form. On the other hand, the curtain fully benefits
from the collateral. In contrast, in sharia economic law, the curtain is
allowed to take advantage of the collateral only to replace the cost of care
and maintenance.
Conclusion
Based on the results of the research on the practice of
pawning the fields in Risa and Kalampa villages, Woha District, Bima Regency,
West Nusa Tenggara Province, it was concluded that the pawning practice that
occurred was not in accordance with the valid/true urf. The use of debt
guarantee fields by Murtahin as happened in Risa and Kalampa is not in accordance
with the principles of the opinion of the majority of scholars and 'urf who are
authentic in Islam because of the taking of collateral benefits. One solution
that can be taken in the practice of pawning is that the crops/agricultural
produce on the guaranteed rice fields belong to Rahin, while Murtahin who
cultivates the land can ask Rahin for wages for land maintenance work and plant
maintenance on the fields. So that the benefits of the rice fields can be felt
by both parties between Rahin and Murtahin.
Based on the results of research on the practice of
pawning rice fields in Risa and Kalampa Villages, Woha District, Bima Regency,
it can be concluded that:
First, the practice of pawning rice fields in Risa and
Kalampa villages, Woha sub-district, Bima regency, West Nusa Tenggara province
is a debt agreement in which the pawnbroker (rahin) owes the pawnee (murtahin)
by providing a guarantee in the form of rice fields as a reinforcement of the
agreement. The practice of pawning is based on economic limitations in meeting
the needs of the pawner (rahin). The fields used as collateral will be redeemed
by the pawnbroker (rahin) within a year or to coincide with September of the
following year, provided that the recipient of the pledge (murtahin) will
manage the guaranteed fields for three planting seasons in one year. If the
field used as collateral cannot be repaid by the pawnbroker (rahin), then this
debt agreement is extended without re-contracting until the pawnbroker (rahin)
can pay off the forest.
Second, the practice of pawning rice fields in Risa and
Kalampa Villages, Woha District, Bima Regency, West Nusa Tenggara Province, if
viewed from the perspective of 'urf is included in the category of 'urf fasid,
which cannot be justified in Islamic law because the recipient of the pawn
(murtahin) does not ask permission directly from the pawnbroker. (rahin) to
manage the fields that are used as collateral. On the other hand, the recipient
of the pawn (curtain) has full control over the collateral without any profit-sharing
system. This is contrary to the opinion of the madhhab imams that taking the
benefit of the pledged collateral is only limited to replacing the cost of care
and maintenance. If it is more than that, then it is included in the category
of usury which is forbidden in Islam. 'Urf in the practice of pawning that applies
in Risa and Kalampa Villages, Woha District, Bima Regency, Nusa Tenggara
Province will become a custom that is justified according to sharia law' if it
contains a maharajah or mukharabah contract.
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