Analisis Pandangan Para Fuqaha Empat Mazhab Berkenaan Konsep Hibah al-Ruqba [Analysis of The Views of The Fuqaha of the Four Schools of Law Regarding the Concept of Hibah al-Ruqba]

Abstract

Hibah al-ruqba merupakan salah satu bentuk hibah bersyarat yang dibincangkan secara meluas dalam fiqh muamalat kerana melibatkan syarat pemilikan yang dikaitkan dengan jangka hayat pihak-pihak yang berakad. Isu utama yang timbul ialah sama ada syarat ruqba diterima sebagai syarat yang sah, dibatalkan tetapi akad hibah kekal sah atau keseluruhan akad dianggap tidak sah kerana bercanggah dengan hakikat hibah sebagai akad pemindahan milik secara mutlak. Sehubungan itu, kajian ini bertujuan menganalisis pandangan para fuqaha’ empat mazhab, iaitu Hanafi, Maliki, Shafi‘i dan Hanbali, berhubung konsep hibah al-ruqba dengan meneliti asas dalil, bentuk penghujahan fiqh, serta implikasi hukum terhadap status akad, syarat dan pemilikan harta. Kajian ini menggunakan pendekatan kualitatif berasaskan analisis kandungan dan perbandingan fiqh terhadap sumber-sumber primer dan sekunder, termasuk karya-karya fiqh klasik, syarah hadis serta penulisan kontemporari yang berkaitan. Data dianalisis bagi mengenal pasti definisi hibah al-ruqba, bentuk penghujahan para fuqaha, justifikasi usul yang dikemukakan serta titik persamaan dan perbezaan antara mazhab. Dapatan kajian menunjukkan bahawa perbezaan pandangan fuqaha berlegar pada dua persoalan utama, iaitu status kesahan akad hibah al-ruqba dan status kesahan syarat ruqba itu sendiri. Mazhab Shafi‘i dalam qawl jadid dan mazhab Hanbali cenderung menerima kesahan akad hibah al-ruqba, namun membatalkan syarat ruqba kerana dianggap bercanggah dengan muqtada al-‘aqd, iaitu pemindahan milik secara sempurna kepada penerima, lalu harta tersebut menjadi milik penuh penerima dan tertakluk kepada hukum faraid. Dalam mazhab Hanafi pula, wujud khilaf dalaman antara pandangan yang menolak ruqba kerana unsur ta‘liq dan gharar dengan pandangan yang menerima akad hibah tetapi menggugurkan syaratnya. Sebaliknya, mazhab Maliki lebih cenderung menolak ruqba kerana dianggap mengandungi unsur mukhatarah iaitu unsur risiko dan ketidakpastian yang menimbulkan ketidakstabilan dalam akad. Kajian ini merumuskan bahawa perbahasan hibah al-ruqba tidak wajar dilihat dari sudut keharusan semata-mata, tetapi perlu dianalisis secara berlapis dengan membezakan antara kesahan akad dan kesahan syarat. Kajian ini penting dalam memperkukuh kefahaman fiqh muamalat terhadap hibah bersyarat serta memberi asas konseptual kepada aplikasi hibah dalam perancangan harta Islam kontemporari.

Hibah al-ruqba is a form of conditional gift widely discussed in fiqh muamalat because it involves ownership conditions tied to the lifespan of the contracting parties. The main issue arising is whether the condition of ruqba is accepted as a valid condition, invalidated while the gift contract remains valid, or the entire contract is deemed invalid as it contradicts the nature of hibah as an absolute transfer of ownership. Accordingly, this study aims to analyse the views of the fuqaha’ of the four schools of law—namely the Hanafi, Maliki, Shafi‘i, and Hanbali—regarding the concept of hibah al-ruqba by examining the basis of evidence, forms of juristic reasoning, and legal implications on the status of the contract, conditions, and property ownership. This study adopts a qualitative approach based on content analysis and comparative fiqh of primary and secondary sources, including classical fiqh works, commentaries on hadith, and relevant contemporary writings. Data were analysed to identify the definition of hibah al-ruqba, the forms of argumentation used by the fuqaha, the usul justifications presented, as well as points of agreement and disagreement between the schools. The findings show that the differing views of the fuqaha revolve around two main issues: the validity status of the hibah al-ruqba contract and the validity status of the ruqba condition itself. The Shafi‘i school in its new opinion (qawl jadid) and the Hanbali school tend to accept the validity of the hibah al-ruqba contract but invalidate the ruqba condition because it is considered to contradict muqtada al-‘aqd (the requirement of the contract), namely the complete transfer of ownership to the recipient, thus the property becomes fully owned by the recipient and is subject to the laws of inheritance (faraid). In the Hanafi school, there is an internal disagreement between those who reject ruqba due to elements of ta‘liq (suspension) and gharar (uncertainty), and those who accept the gift contract but nullify its condition. In contrast, the Maliki school is more inclined to reject ruqba as it is considered to contain mukhatarah (risk and uncertainty), leading to instability in the contract. This study concludes that the discussion on hibah al-ruqba should not be viewed merely from the perspective of permissibility but must be analysed in layers by distinguishing between the validity of the contract and the validity of the condition. This study is important in strengthening the understanding of fiqh muamalat regarding conditional gifts and provides a conceptual foundation for the application of gifts in contemporary Islamic estate planning.