THESIS PROPOSAL

STUDENT IDENTITY

Name : Muhammad Anwar

Nim/Nimko : 18.26.017/84260118017

Study program : Sharia Economics

Major : Islamic Economics and Business

Thesis title : Application of Wadi'ah Agreement on Savings Products at PNM

Mekaar Syariah Ma'rang Branch, Pangkep Regency

A. Background of the problem

Sharia economics is an economic system that is an integral part of mu'amalah from

Islamic sharia which is sourced from the sunnatullah of the Qur'an and Sunatur Rasul

al-Hadith whose validation level is absolute. For Muslims, the concept of sharia

economy serves as a guide in economic activities, namely as a reference when

transacting, as a direction in economic development activities, namely as a reference

when transacting, as a reference in the study of economic development of the people

as a guide to obtain halal assets and blessing.

The implementation of the concept of Sharia Economics in everyday life for Muslims is

very closely related and cannot be separated from the elements of worship, meaning

that for a Muslim in carrying out his economic activities by applying the rules or

principles of Islamic sharia based on the sole intention to carry out his activities. Allah's

command, then the activity is included in the category of worship.

The facts in historical records have proven that the concept of sharia economics was

applied in the socio-economic life of the global community starting at the time of the

Messenger of Allah -peace and prayer of Allah be upon him- and khulafa'urrasyidin in

the 6-7th century AD, the central city of the economy was Medina, then during the

reign of the Umayyads of the 19th century. to 7-8 AD the central city of the economy

was Damascus-Syria. Then during the reign of the Abbasids in the 8-12th century AD,

the central city of the economy was Baghdad-Iraq, then during the reign of Islam in

Andalusia, now Spain and Portugal, the western European region of the 8-15th century

AD, the central city of its economy was Cordoba (Qordufah).

The capitalist and socialist economic systems have proven incapable of increasing the

welfare of the people. Islamic economics is a solution economic system where the

Islamic economic system can answer the failures contained in the conventional

economic system.

The essence of the sharia economic system is to put forward the principles of justice,

willingness, benefit and worship, while the conventional economic system or liberal

economic system is formed from a free market orientation whose principles are not

standardized, which are unstable, meaning that they change according to changes that

occur in the world. market trends and conditions. Therefore, the system is dominated

by the interests of individuals or groups that are one-sided and often business people

are driven by the rush of ambition and lust so that it is dangerous for economic actors

to fall into the misleading circle of usury behavior.

The development of the Islamic economy in Indonesia is the influence of the

development of Islamic banks in Islamic countries. In the early 1980s, discussions

about Islamic banking as a pillar of Islamic economics began to take place. The figures

involved in the study were Karnaen A. Perwataatmadja, M. Dawam Rahardjo, AM

Saefuddin, M. Amien Azis, and others. Several trials on a relatively limited scale have

been carried out. Among them is Baitul Tamwil-Salman, Bandung, which had grown

impressively. However, the more specific initiative to establish an Islamic Bank in

Indonesia was only carried out in 1990. The Indonesian Ulema Council (MUI) on 18-20

August 1990 held a bank and banking interest workshop in Cisarua, Bogor, West Java.

The results of the workshop were discussed in greater depth at the IV MUI national

meeting which took place at the Sahid Jaya hotel, Jakarta, August 20-25, 1990. Based

on the mandate of the MUI National Conference IV, a working group was formed to

establish an Islamic Bank in Indonesia. Marked by the establishment of Bank

Muamalat Indonesia (BMI) in 1992 and the Indonesian Takaful Association in 1994.

The development of the Islamic economy in Indonesia is also inseparable from several

driving factors. In simple terms, these factors are grouped into external and internal

factors. External factors are causes from abroad in the form of sharia economic

development from other countries. Meanwhile, the internal factor is the fact that

Indonesia is destined to become the country with the largest Muslim population in the

world.

In modern society, the process of financial investment is completely separate from the

process of saving money. Even more separate these two processes from real

investment, so that both investment processes can be realized, it is necessary to

mobilize savings and savings so that they reach those who want to invest. Herein lies
the function of financial institutions to regulate and facilitate those who have excess

funds and those who need funds.

Financial institutions are institutions whose activities are collecting funds from the

public and channeling these funds to the public in the form of financing/credit, or

collecting funds from the public and distributing these funds in the form of investments

in various financial assets (such as shares) and real assets (such as property).

Fundraising activities are also called funding, while fund distribution activities are also

called lending. To be called a financial institution, funding and lending activities must

be the main activities and both activities must be carried out simultaneously. For

example, banks collect funds from the public by offering savings and time deposit

instruments, and at the same time banks channel funds to the public by offering

financing/credit.

Basically, Islamic financial institutions are systems that are in accordance with Islamic

teachings regarding the prohibition of usury or gharar. In addition, Islamic financial

institutions have a basic philosophy of seeking the pleasure of Allah to obtain virtue in

this world and in the hereafter. To run a financial institution in accordance with Islamic

principles and teachings, it is necessary to have characteristics that must be

possessed by every party in every financial institution, including: Siddiq, which is being

honest with yourself, others, and Allah subhanahu wata 'ala. Fathonah, namely when

carrying out their duties in a financial institution, they must be professional, disciplined,

comply with regulations, work hard and be innovative. Amanah, meaning full

responsibility and mutual respect in carrying out their duties and serving business

partners.
PT Permodalan Nasional Madani (Persero) is a State-Owned Enterprise (BUMN)

established by the government, to provide capital loan services for micro, small and

medium enterprises, and is expected to be a means of trying to improve business

development and living standards towards a better overall. together. PT. Permodalan

Nasional Madani (Persero) or commonly abbreviated as PNM (Persero). According to

OJK regulation (POJK) Number 16/POJK.05/2019, PT Permodalan Nasional Madani

(Persero) hereinafter referred to as a company is a company established based on the

government regulation of the Republic of Indonesia Number 38 of 1999 concerning the

participation of the Republic of Indonesia's State Capital for the establishment of a

company company ( Persero) in the context of developing cooperatives, small and

medium enterprises.

This company is a state-owned financial institution that was formed as a government

commitment to develop, promote, and maintain Micro, Small and Medium Enterprises

(MSMEs). In carrying out its business activities, PT PNM (Persero) can operate based

on sharia principles.

One of the strategic goals carried out by the company in realizing the government's

commitment is to improve the position and role of the company as a provider of

financing services and management services supported by complete products and

services, both conventional (interest-based) and sharia financial services for the micro

business sector. small, medium and cooperatives (UMKMK). As well as direct services

to micro and small businesses and/or partnering with Rural/Sharia Credit Banks

(BPR/S), financial/Sharia service cooperatives (KJK/S), and other institutions.

PT Permodalan Nasional Madani (Persero) in 2016 launched a capital loan service for

underprivileged women who are ultra-micro business actors through the Fostering a

Prosperous Family Economy (PNM Mekaar) program. PNM Mekaar is strengthened by

business assistance activities and is carried out in groups. Basically, PNM Mekaar

customers have the knowledge and skills in doing business, but the limited access to

working capital financing causes their business skills to decrease. Some of the

reasons for the limited access include constraints on capital, formalities, scale of

business, and lack of collateral. Therefore, PNM implements a range of responsibility

group system which is expected to bridge the gap in access to financing so that

customers are able to develop their businesses in order to achieve their goals and

improve family welfare.

PNM Mekaar Syariah is a group-based empowerment service in accordance with the

provisions of Islamic law based on a fatwa and/or statement of sharia conformity from

the National Sharia Council of the Indonesian Ulema Council aimed at underprivileged

women who are micro-enterprises, through: 1) Improved financial management to

realize their goals. family goals and welfare, 2) Financing for business capital without

collateral, 3) Familiarizing with the culture of saving, 4) Increasing entrepreneurial

competence and business development. The Mekaar Syariah program is implemented

through business indoctrination according to Islamic law, namely: 1) Weekly meetings

that must be carried out in a disciplined and timely manner by saying prayers,

customer promises, Mekaar Syariah account officer promises, joint promises, 2)

Mekaar Syariah customers are those who already have business,

PNM Mekaar Syariah, Ma'rang branch, Pangkep Regency is one of the branches of

PT. PNM (Persero) which provides fund-raising facilities from customers who have

more funds to make deposits or savings and provide loans or credit to customers who

lack funds.

In the savings and loan unit, PNM Mekaar Syariah has several savings/savings and

financing products. Financing products include: MK50, MK50 are financing products

whose installments are for 1 year. MK25, MK25 are financing products whose

installments are only 6 months. As for the product of savings/savings, there is only one

product, namely the product of savings/savings.

Savings or savings products at PNM Mekaar Syariah use a Wadi'ah contract. Wadi'ah

contract is a contract of mutual assistance, because of that wadi'ah contract is

understood by fiqh scholars as a contract of safekeeping of goods to another party.

The first party who is the owner of the funds can withdraw the goods at any time from

the second party. In addition, the wadi'ah contract as a mandate contract is defined by

musalahah, meaning that the deposited goods must be guarded and maintained. This

is confirmed in the Word of Allah subhanahu wa ta'ala in QS An-Nisa/4: 58:

ْ ‫ن‬
َ‫ال‬ َْ َّ ‫ِن‬
‫اَّللُ ا‬ َّ‫ً ا️ا‬ َ‫ِن هللاَ ا‬
‫ن ا‬ َّ‫ِن هللاَ اا‬
َّ‫ِا‬ َْ
‫د️ل‬ ‫الع‬ َْ
ْ ‫ن ا‬ ‫َّاسِ ا‬ ‫ُم‬
‫ْ الن‬ ‫َم‬
‫ْت‬ ‫َاح‬
‫َك‬ ‫ِذ‬ َِ
‫هاا‬ َْ
‫هل‬ ‫❤ا‬
‫ِ️لا‬

The translation:

Indeed, Allah commands you to convey the message to those who are entitled to

receive it, and when you set a law between people, you should judge it justly. Indeed,

Allah is the best who teaches you. Indeed Allah is All-Hearing, All-Seeing.

The convenience provided by PNM Mekaar Syariah Ma'rang Branch, Pangkep

Regency in raising funds through savings products that use wadi'ah contracts is the
main choice for people who have excess funds. The savings product at PNM Mekaar

Syariah is the right choice for people who want to deposit their funds so that they are

safe and can be withdrawn at any time. From these advantages, this product has

become a product that is in great demand by the public. However, people do not know

how the mechanism in detail regarding the application of wadi'ah contracts on these

savings products.

Based on the findings of field observations, the researcher feels that there is a need for

a more in-depth study related to how the implementation of wadi'ah contracts,

especially in savings products at PNM Mekaar Syariah. Therefore, based on this, the

researcher is interested in conducting research and examining more deeply related to

the above theme, therefore the researcher raises the title of the study, namely:

“APPLICATION OF WADI'AH CONTRACT ON SAVING PRODUCTS IN PNM

MEKAAR SYARIAH MA'RANG BRANCH, PANKEP REGENCY”

B. Formulation of the problem

Based on the description of the context, the researchers formulated several problems:

1. What is the Islamic view on wadi'ah contracts?

2. How is the implementation of wadi'ah contracts on savings products at PNM

Mekaar Syariah Ma'rang branch, Pangkep Regency?

C. Research Objectives and Uses

1. Research purposes

The objectives to be achieved by researchers in conducting this research are as

follows:

a. To find out how Islam views the wadi'ah contract.

b. To find out how the implementation of wadi'ah contracts on savings products at

PNM Mekaar Syariah Ma'rang branch, Pangkep Regency.

2. Research Use

This research is expected to provide clear information about the application of wadi'ah

contracts on the PNM Mekaar Syariah Savings product, Ma'rang branch, Pangkep

Regency, from this information it is expected to provide practical and theoretical

benefits, including:

a. Theoretical benefits

This research is expected to increase knowledge about wadi'ah contracts in Mekaar

Syariah savings products at the Ma'rang branch of Pangkep Regency, and is also

expected to be information, reference or reading material for students as prospective

employees or prospective customers at PNM Mekaar Syariah.

b. Practical benefits

This research is expected to provide information and connections to advance the

region through sharia-based financing or savings and will be more aware of the

importance of sharia-based savings to help improve people's welfare and build the

economy according to Islamic principles.

D. Research Focus and Focus Description

1. Research focus

Some literature explains that the research focus is a problem limitation that contains

general issues as research parameters. In this study, the focus of this research

emphasizes the application of wadi'ah contracts on savings products at PNM Mekaar

Syariah, Ma'rang branch, Pangkep Regency.

2. Description of Focus

a. Contract

According to the language of "contract" (‫ )ا️ل‬plural al-'uqud (‫ )ا️ل‬has the meaning,

namely to strengthen, bind. The opposite is to mean letting go. And in meaning is a

figurative meaning borrowed from the original meaning, which means to strengthen,

strengthen, guarantee, and promise.

Based on the general meaning (contract) as mentioned above, buying and selling,

leasing and all mu'awadhah contracts are called "contracts". Because each party is

committed to fulfill its promise and is bound to carry it out according to the agreement.

b. Wadi'ah

Linguistically a'-wad' means to leave. And al-wadi'ah literally means something that is

put in someone else's place to be guarded. As for the definition of syara', the word

wadi'ah is mentioned for safekeeping and for objects that are deposited. And what is

more rajah, wadi'ah is a contract, it's just that the correct word for this custodial

contract is al-iidaa' (custodial), not wadi'ah (deposited goods).

The definition of a safekeeping contract according to a number of scholarly scholars in

the Hanafi School is the granting of authority from one person to another to guard his

property, whether conveyed openly by speech or indirectly (dialalah). Like the words of

the person who entrusted his goods to another person, "I entrust this item to you", then

the person who is entrusted receives it. This is a form of overt custody.

c. Savings
Savings according to the Banking Law no. 10 of 1998 are deposits whose withdrawals

can only be made according to certain agreed conditions, but cannot be withdrawn by

cheque, bilyet giro, and/or other equivalent instruments.

The terms of certain withdrawals are in accordance with the agreement made between

the bank and the saver.

E. Literature review

Supporting research so that it is directed towards the problem to be studied, the

authors try to conduct literature research that is relevant to the problem that is the

object of research. So that it gets the right reference related to the application of the

wadi'ah contract on the Savings product. Based on the observations of researchers to

date, there are still a lack of books, scientific journals, theses from various sources of

Islamic economics that specifically discuss the application of wadi'ah contracts on

savings products. However, there are some scientific papers that have substantial

discussion on the subject or that allude to the problem of implementing wadi'ah

contracts on Savings products. Some studies that are relevant to this research are as

follows:

1. Research conducted by sister Nurul Chikma in 2019 with a book entitled

"Implementation of Wadi'ah Agreements on Voluntary Savings products in Kopena

Pekalongan". In Nurul Chikma's book there is a goal to be achieved, namely to find out

how to apply wadi'ah contracts to savings products. In his book, it is shown that the

application of Voluntary Deposit Products at KOPENA Pekalongan uses a wadi'ah

yadhamanah contract where the beneficiary of the deposit can take advantage of the

deposited goods. The recipient of the deposit is obliged to return the goods that are
deposited intact. This book is the same in researching the application of wadi'ah

contracts on Savings products. While the difference is in the book, namely the focus of

the research is on cooperatives.

2. Research conducted by Ida Febria Ningrum in 2018 with the title

"Implementation of Wadi'ah Akad on Sacrificial Savings in the Sharia Financing

Savings and Loans Cooperative Ideal Business Partner, Bungah District - Gresik". In

Ida Febria Ningrum's book there is a goal to be achieved, namely to find out the

implementation of wadi'ah contracts in Kurban Savings in the Sharia Financing

Savings and Loans Cooperative Ideal Business Partner, Bungah District – Gresik. In

his book, it shows that the implementation of sacrificial savings is in accordance with

the applicable procedures at the Ideal Mitra Usaha Syariah Savings and Loans

Cooperative, and the analysis of wadi'ah contracts on savings products, namely pure

deposits that can be taken according to the agreement of both parties and there is a

bonus from the agreement between the institution. with customers, namely 60%

institutions and 40% customers. This book is the same in researching the application

of wadi'ah contracts on Savings Products. While the difference is in the product of the

object of research that conducts research on two products, namely savings and loans.

3. Research conducted by sister Hanifah Arifyanti in 2018 with the title

"Implementation of Wadiah Contracts on SIRELA Products (Voluntary Savings) at BMT

Amanah Usaha Mulia (AULIA) Magelang". The thesis was submitted to D3 Islamic

Banking at the Faculty of Economics and Islamic Business at WALISONGO STATE

ISLAMIC UNIVERSITY SEMARANG 2018. Hanifah Arifyanti's research has a goal to

be achieved, namely to determine the application of wadiah contracts on SIRELA

products (Voluntary Savings) at BMT Amanah Usaha Mulia (AULIA) ) Magelang. The

results of his research show that first, the SIRELA product mechanism (Simpanan

Suka Volunteer) is very structured. This is proven by the existence of several

sequences to become a member of SIRELA (Voluntary Savings) products at BMT

Amanah Usaha Mulia (AULIA) Magelang, Among other things, members must keep

savings account books and know technically in making deposits, withdrawals, and

closing the SIRELA (Voluntary Savings) AULIA savings. Second, this SIRELA

(Voluntary Deposit) product is implemented using the wadiah principle, wadiah can be

interpreted as a pure deposit from one party to another, both individuals and legal

entities, which must be preserved and returned whenever the custodian wants it. In

this SIRELA product (Voluntary Savings) using the wadiah yad dhamanah principle.

both individuals and legal entities, which must be guarded and returned whenever the

custodian wants it. In this SIRELA product (Voluntary Savings) using the wadiah yad

dhamanah principle. both individuals and legal entities, which must be guarded and

returned whenever the custodian wants it. In this SIRELA product (Voluntary Savings)

using the wadiah yad dhamanah principle. The similarity of the research above with

the research that the researchers did is that they both examined how the wadi'ah

contract was applied to savings products. The difference lies in the research location,

in the thesis Hanifah Arifyanti conducts research on BMT Amanah Usaha Mulia, while

researchers conduct research at PNM which is a company under the auspices of

BUMN.

4. Research conducted by sister Sinta Bela in 2018 with the title "Analysis of

Islamic Law Against Wadi'ah Contracts in Savings with Direct Prizes (SEBELANG)".
The thesis was submitted to the Sharia Faculty of Raden Intan State Islamic University

in 2018. The results of this study indicate that basically a wadiah contract is a contract

in the form of a customer deposit that must be maintained and returned whenever the

customer wants it and the recipient of the deposit is responsible for returning the

deposit. This savings product with prizes is a form of promotion carried out by the

cooperative to attract members to save in the cooperative. The advantages and

facilities of the sibelang product are savings, deposit period, types of prizes can be

negotiated and bonus prizes can be in the form of cars, motorbikes, or household

appliances, and others. In practice that occurs in the community, especially Mulya Asri,

the community is asked to save money with a nominal value of Rp. 100.000,- for 12

months, then will be given a prize (bonus) a motorcycle of a certain brand and type. In

the practice of giving gifts by KSPPS Wijaya Kesuma Kotagajah it is not in accordance

with Islamic law and the provisions of the National Sharia Supervisory Board No.

86/DSN-MUI/XII/2012 regarding gifts in raising funds for Islamic financial institutions.

Basically, the provision of incentives or gifts to Islamic financial institutions is allowed

as long as the cooperative does not promise the gift at the beginning of the contract

and does not specify the type of gift to be given to the customer and the customer can

take the money deposited according to his will. The similarity of the research above

with the research that the researchers did, namely both researching wadiah contracts

on Savings / Savings products. The difference is, in sister Sinta Bela's thesis, the

research location is carried out at the Savings and Loans Cooperative.

From some of the research titles above, of course, have similarities with the main

problems that researchers will examine. Several studies above explain the application
of wadi'ah contracts to savings products. While the differences between some of the

studies above and the research that the researchers did are in the research location,

the research above focused on cooperative businesses, while the research that the

researchers conducted focused on companies under the auspices of state-owned

enterprises, namely PT. PNM (Persero).

F. Theoretical Review

1. Contract

a. Meaning of Akad

In Arabic there are a number of terms used related to contracts or agreements, namely

al-wa'ad, al-aqad, al-ahdu, and iltizam.

Al-ahduis a bond that occurs between humans and God, in the form of a primordial

agreement in the womb and an agreement for the establishment of human nature that

is subject to goodness, as well as the agreement of the prophets with God to convey

messages/orders to mankind.

Al-Wa'adnamely the desire expressed by someone to do something. Be it actions or

words, in order to benefit the other party. The majority of scholars (Hanafyah, Syafiyah,

Hanabilah, and some Malikiyah) are of the opinion that promises are only morally

binding, not legally binding. A small number of scholars, Ibn Shubrumah, Ishaq, Hasan

Basri, and some Malikiyah, promise not only morally binding, but also legally binding if

it is associated with a cause or the fulfillment of an obligation, whether stated in the

wa'ad statement or not.

Al-Aqadnamely the bond between two things, both a real bond and a meaningful bond,

from one aspect or from two aspects. Akad is the relationship between consent and
acceptance in accordance with the will of the Shari'a which stipulates the legal

influence (effect) of the pattern of the object of the engagement.

Iltizamnamely a situation where a person is required by sharia law to do or not to do

something for the benefit of another person. The word iltizam was originally used only

to indicate an engagement that arises from a one-sided will. But lately it is often used

to refer to the engagement as a whole.

b. Pillars of Akad

Pillars of scholars differ in determining the pillars and terms of the contract. Hanafiyah

scholars are of the opinion that there is only one pillar of the contract, namely shighat

al-'aqd (ijab and qabul). . As for the person who holds the contract or other things that

support the occurrence of the contract, it is not categorized as pillars, because its

existence is certain.

c. Contract Terms

The scholars mention the conditions related to the contract as follows:

1. The conditions for the occurrence of the contract, namely something that makes

the contract valid according to the syara', then if it does not meet these conditions, it

will be void. There are two kinds of these conditions, namely: general conditions and

special conditions, general conditions, namely conditions that must exist in every

contract. While the special conditions are conditions that must exist in some parts of

the contract and do not have to be in other parts.

2. Conditions for the validity of the contract, namely something that is required by

syara' to regulate the impact of the contract. If the conditions are not met, then the

contract is broken. Among the general conditions for the validity of a contract,
according to Hanafiyah scholars, is the avoidance of the contract from six things,

namely obscurity, coercion, time restrictions, obscurity, harm, and damaged

conditions.

3. Conditions for the implementation of the contract, it is required that the contract

be carried out by two things, namely ownership and power. Ownership means

someone who has the freedom of prohibition against it, such as crazy, idiot, stupid,

and still small. Meanwhile, power means the rights that are fully owned by a person in

the inheritance of objects, both original rights as he did himself or his representatives

or replacements or people who were given a will by him.

4. Terms of legal certainty or binding. The basic principle in the contract is legal

certainty. It is required that the contract has legal certainty, it must be free from one of

the khiyar which allows one of the two parties to cancel the contract. For example

khiyar conditions, 'disgrace or khiyar rukyat .

d. Types of Contracts in Islamic Economics

1. Murabaha, which is a sale and purchase contract where the price and profit are

agreed upon by the seller and the buyer. The type of goods has also been submitted

after the sale and purchase agreement of the goods. Payment can be made in

installments or in lump sum payments. In this case the buyer pays more than the

agreed profit.
2. Wadi'ah, is a contract for the deposit of goods or money between the party who

owns the goods or money and the party entrusted with the security, safety and integrity

of the goods or money deposited.

3. istishna, is a goods financing contract that is realized in the form of ordering and

manufacturing goods with certain criteria and conditions that have been agreed

between the buyer or buyer and the seller or maker.

4. Eve, is a debt transfer agreement originating from a debtor to another party so

that it is obliged to pay or bear it.

5. MusharakahThese types of contracts are cooperation contracts between two or

more parties in a particular business. Each party will provide a portion of the funds

provided that profits will be divided according to the agreement while losses are borne

according to the portion of funds from each party.

6. RegardsSalam contract is a financing contract of an item by ordering. Payment

of the price is made in advance with certain conditions that have been agreed upon by

each party.

7. QardVarious types of contracts, this one is one of the loan agreements for

customers. The provisions in this contract are that the customer is obliged to return the

funds he has received within the agreed time.

8. Ijarahijarah contract is the provision of funds in order to transfer the usufructuary

rights or benefits of an item or service based on a lease transaction without the need

for a transfer of ownership of the item to be followed.

9. Ijarah Muntahiya BittamlikThis contract is a fund provider contract to transfer the

usufructuary rights or benefits of an item or service based on a lease transaction with

the option of transferring from ownership of the goods.

10. Musharaka Mutanaqisah, a contract between two or more parties who are

unionized or have shared an item, where one party buys the other party's share in

stages.

e. Cause of the End of the Contract

The causes that cause the end of the contract are divided into two parts, namely the

will of the person making the contract (ikhtiyariyah) and the emergency arena

(dharuriyah).

1) Because Ikhtiyariyah

What is meant by these causes are faskh, iqalah, and the expiration of the time or

work that has been determined in the contract, such as in renting or wages (ijarah).

2) Because Daruriyah

a. Damage to the object of the contract (ma'qud 'alaih), such as in the contract of

rent or wages (ijarah) with the destruction of the vehicle and the collapse of the house

to be rented, so that it cannot be used. Likewise, damage to objects that will be lent in

an 'ariyah contract and damage to objects deposited in a wadi'ah contract, or loss of

capital in a syirkah contract.

b. The end of the contract due to an unexpected event, such as the death of one

or both parties, or due to an excuse that does not allow the contract to proceed

perfectly.

c. Deprived (ghasab) or stolen contract object by someone else.

2. Wadi'ah contract

a. Definition of wadi'ah contract

In language al-wad' means to leave. And al-wadi'ah literally means something that is

placed in someone else's place to be guarded.

As for the definition of syara' means ida' (deposit) and also for goods that are

deposited. Etymologically it can be interpreted as the granting of power by the trustee

to the person who keeps his property .

The definition of a safekeeping contract according to a number of scholarly scholars in

the Hanafi School is the granting of authority from one person to another to guard his

property, whether conveyed openly by speech or indirectly (dialalah). Like the words of

people who entrust their goods to other people, "I entrust this thing to you," then the

person who is entrusted receives it. This is a form of open custody. As for dilaalah, for

example, someone comes to another person with his clothes and puts it in front of him

while saying, "This is a deposit with you," then the person who was given the clothes is

silent, then he becomes the person who is entrusted with it.

The person entrusted is called mawaddi, and the person entrusted is muwadda' or

wadii'.

b. Wadi'ah Pillars

The pillars of wadi'ah are things that are related or that must be in it that cause a

wadi'ah contract, namely:

1) Muwaddi(person who entrusted)

2) Wadi'i(person entrusted with the goods)

3) Wadi'ah(deposited item)
4) Shigot(ijab and acceptance)

c. Wadi'ah contract conditions

According to the Hanafi scholars, two people who perform the wadii'ah contract are

required to be reasonable, so it is not legal to care for unreasonable children and crazy

people. As is illegal, it is also illegal to accept deposits from crazy people and

unreasonable children.

In this case, the child's age is not required, so it is legal to care for small children who

are allowed to sell, because this care is what is needed by a seller. As well as legal

care for small children who have been allowed to do trading, because he is the one

who can do the care.

As for small children who are mahjuur (barred from spending wealth), then it is not

valid to receive a deposit from him, because generally the small child is not able to

keep the property.

According to the majority of scholars, the wadii'ah contract also requires things that are

required by wakalah, such as being of age, being reasonable, and being able to

manage the expenditure of assets.

In a wadii'ah contract, something deposited is required to be accepted, so that if

someone entrusts a slave who is running away or a bird that is flying in the air or

property that falls in the sea, then the person who is entrusted with it is not obliged to

provide compensation if things happen that the deposit is not wanted.

d. Types of wadi'ah contracts

1) Wadiah Yad Al-Amanah

Wadiah yad al-amanahis a pure deposit from the party who entrusted the goods to the

recipient of the deposit. The recipient of the deposit must protect and maintain the

goods deposited and are not allowed to use them. The recipient of the deposit will

return the item deposited in full to the party who entrusted it whenever the item is

needed.

2) Wadiah Yad Dhamanah

Wadiah yad dhamanahis a contract between two parties, one party as the entrusting

party (customer) and the other party as the party receiving the deposit. The recipient of

the deposit can take advantage of the goods deposited. The recipient of the deposit is

required to return the goods that are deposited intact. The recipient of the deposit is

allowed to give rewards in the form of bonuses that were not previously agreed upon.

e. The syar'i foundation of the wadi'ah contract

The basis of the Syar'I Wadiah contract is the word of Allah subhanau wa ta'ala in QS

an-Nisaa: 58

‫ً ا‬ َ‫ِن هللاَ ا‬
‫ن ا‬ َّ‫ِ ا‬
‫ِه‬ َّ‫ِ ا‬
‫ِن هللاَ ا ب‬ َْ
‫د️ل‬‫الع‬ َْ
ْ ‫ن ا‬ ‫َّاسِ ا‬ ‫ُم‬
‫ْ الن‬ ‫َم‬
‫ْت‬ ‫َاح‬
‫َك‬ ‫ِذ‬‫ۙ ا‬
‫ها‬َِ
‫هل‬َْ ٰٓ‫الَ ا‬
‫ِلى ا‬ ْ ‫ن‬َْ َّ ‫ِن‬
‫اَّللُ ا‬ َّ‫ا‬

The translation:

Indeed, Allah commands you to convey the message to those who are entitled to

receive it, and when you set a law between people, you should judge it justly. Indeed,

Allah is the best who teaches you. Indeed Allah is All-Hearing, All-Seeing.

f. The end of the wadi'ah contract

Wadi'ah contracts end with the following:

1) Items deposited are taken or returned to their owners. If the owner of the goods

takes the goods that he has deposited or the person who is entrusted gives it to the

owner, then the wadi'ah contract is a non-binding contract which ends with the owner
taking the deposited goods, or it is handed over by the person who is entrusted it to the

owner.

2) Death of the person who is entrusted or the person who is entrusted. This

wadi'ah contract ends with the death of one of the parties to the contract, because the

contract takes place between the two parties to the contract.

3) Crazy or not aware of one of the parties to the contract. This resulted in the end

of the wadi'ah contract due to the loss of ability to spend his wealth.

4) People who are entrusted are prohibited from spending wealth (mahjur)

because of stupidity, or people who are entrusted are prohibited from spending assets

because they are bankrupt. This is in order to maintain the benefit of both.

5) The transfer of ownership of the object entrusted to another person. This

wadi'ah contract ends with the transfer of ownership of the object entrusted to another

person, a grant or otherwise.

3. Savings

a. Definition of Savings

Savings are deposits of third party funds that can be withdrawn according to the

agreement between the bank and the customer who holds the savings account. Even

though savings are savings funds that can be withdrawn at any time, the deposition is

relatively more stable than funds from current accounts, because checking accounts

can be withdrawn and/or transferred from other banks.

b. Types of Savings

1) Conventional savings
This form of savings is mostly owned by the public, where funds stored in conventional

savings can be withdrawn at any time as long as there is a balance in the savings

account, the customer will be charged an administration fee whose amount is adjusted

to the type of card and the requirements that apply at the bank.

2) Savings Investment Deposit

This savings is a combination/combination of investment in the form of savings and

time deposits, where customers who place their funds in this form of savings will earn

relatively higher interest rates compared to ordinary savings.

3) Time Savings

Term savings are a type of savings whose deposits are made in stages and will be

withdrawn or disbursed in the future, either partially or completely, these savings are

usually carried out by customers who want to buy goods or need funds in the future.

4) my savings

Tabunganku is a form of savings with a low initial deposit, which is Rp. 20,000,- and

free of administration fees, it aims to foster a culture of saving in the community and

can reach people who do not have savings in a bank.

5) Children's Savings

This type of savings aims to educate children to save for the future. This is of course to

prevent extravagance which will later backfire for himself, one of which is getting into

debt. Therefore, banks now provide special savings for children with very attractive

appearances, ranging from passbooks to ATM cards. This of course will make them

happier and more motivated to save.

c. Savings Goal

1) Customers feel safe keeping their money in the form of savings.

2) Customers can easily withdraw their savings, one of which is an ATM machine.

3) For savings, so that all of their income is not used for shopping.

d. Benefits of saving

Saving has many benefits, including:

1) Learn to live frugally

Savings activities that are carried out regularly, for example after a person's payday

will set aside their income to save.

2) Availability of money when urgent

One of the benefits of saving is when something sudden happens, one of which is sick.

Of course, sick conditions require additional costs and can use the money in their

savings.

3) Prevent debt

An urgent situation such as an illness that requires treatment, but does not have the

availability of funds is one way to go into debt. If you already have savings, you don't

need to go into debt.

4) Investment

Saving can be one way of investing. So that future life will be more comfortable to

meet the needs. Or it can be used as a retirement plan.

G. Research methods

1. Type, Time and Location of Research

a. Types of research
In this study, researchers used qualitative research methods. Qualitative research

method is research that produces descriptive data in the form of words, notes related

to meaning, value and understanding.

b. Research Time and Location

The time used by researchers for this research was carried out from the date of

issuance of the research permit within a period of approximately 2 (two) months, 1

month of data collection and 1 month of data processing which includes presentation in

the form of a thesis and the guidance process takes place.

The research location is needed to obtain the required information. In this study, the

location that the researcher made the object of research was at PNM Mekaar Syariah

Ma'rang Branch, Pangkep Regency

2. Research Approach

In this study the author uses a sociological approach. What is meant by sociology is a

scientific effort to study society and the social behavior of its members and make the

community concerned in various groups and conditions.

In this study, the researcher used a sociological approach because the purpose of this

study was to describe how the Wadi'ah Agreement was applied to the Mekaar Syariah

PNM Savings product, Ma'rang Branch, Pangkep Regency.

3. Data source

The initial activity in the research process phase is to determine the source of the data.

Data in a study, is the main material that can be processed and analyzed to answer

research problems. The research data in the field is very large, as many as the

problems being faced. However, because the research has a predetermined purpose,
not all available data are in accordance with the research problem. In this research,

what the researcher did is concluded the data through several data sources as follows:

a. Primary data

Primary data collection requires researchers to clearly define the population being

investigated, as well as the units of analysis that make up that population. Population

refers to all related units, for example: ecosystem, people, company.

b. Secondary Data

Basically, research requires secondary data as the basic background of why a

research needs to be carried out until the initial hypothesis is taken, the context of the

research problem to the description of ideas and theories. Secondary data is data

collected not only for the purposes of a particular research. The secondary data

sources in this research are journals and books related to research, pre-existing

scientific works, and internet sites related to the research conducted.

4. Method of collecting data

To obtain the data needed in this writing, the data collection methods used are:

a. Observation

Observation or also called observation, includes the activity of loading attention to an

object by using all the senses. Observation is a method for collecting data which is

done by observing what happens in the field and recording the symptoms or signs that

will be investigated by observing directly in the field by systematically recording the

required data, namely the Application of Wadi'ah Contracts on Savings Products at

PNM Mekaar Syariah Branch Ma' Pangkep District.

b. Interview
Interview (interview) is where the researcher will know more in-depth things about the

participants in interpreting situations and phenomena that occur, so that they cannot

be found through observation. Interview is a dialogue conducted by the interviewer to

obtain information from the interviewee. Judging from the implementation, the interview

is divided into three parts:

1) Free interview, the interviewer is free to ask anything related to the data to be

concluded.

2) Guided interviews, namely interviews conducted in which the interviewer brings

a complete set of questions and contains as intended in a structured interview.

3) Guided free interview, is a combination of free interview with guided interview.

The interviewer brings a guide which is only an outline of what will be asked.

In the several types of interviews above, the researcher uses the last type of interview,

namely free guided interviews, in order to obtain valid data and focus on the main

problem being studied, namely the Implementation of Wadi'ah Contracts on Savings

Products at PNM Mekaar Syariah, Ma'rang Branch, Pangkep Regency.

c. Documentation

Documentation is a way of collecting data through the study of written sources such as

books, reports, meeting minutes, diaries, and so on that contain data or information

needed by researchers. This method is used by researchers to find and find out data

about the Wadi'ah Akad and how it is applied to Savings products and other

documents related to research.

5. Research Instruments
In qualitative research, the instrument or research tool is the researcher himself.

Therefore, the researcher as an instrument must also be "validated" how far qualitative

researchers are ready to carry out research which then goes into the field. Research

instruments require tools used to collect data, these tools are what we call research

instruments. In qualitative research, the research instrument or tool is the researcher

himself. With reference to the data collection method on the researcher, the research

instruments used are:

a. Observation sheet, a sheet containing the results of direct observations at the

research site.

b. The interview sheet is an instrument that contains a number of interview

questions related to the issues discussed, namely the Implementation of the Wadi'ah

Agreement on Savings Products at PNM Mekaar Syariah, Ma'rang Branch, Pangkep

Regency.

c. Documentation sheet is a research instrument that contains documents related

to the issues discussed.

6. Data Management and Analysis Techniques

Qualitative data analysis is the process of systematically searching for and compiling

data obtained with the results of interviews, field notes and other materials so that they

can be easily understood so that they can be informed to others. Activities in

qualitative data analysis are carried out interactively and take place continuously until

complete, so that the data is saturated. The measure of data saturation is indicated by

no more new data or information being obtained. Activities in this analysis include:
a. Data reduction

Data reduction is defined as the process of selecting, focusing on simplification,

abstracting and transforming rough data that emerges from written records in the field.

In simple terms it can be concluded that data reduction is not defined as a change to

quantitative things. However, the activities in which simplification is carried out are

carried out in various other forms with the aim of making it easier to draw conclusions.

b. Data Presentation

Presentation of data is one of the activities in making reports on research results that

have been carried out so that they can be understood and analyzed in accordance with

the desired goals. After data reduction, the next step is to present the data in various

forms, depending on the type of data and the scale of measurement.

Researchers present data in the form of interview notes that are in accordance with

interview guidelines then analyzed and presented in text form.

c. Data verification

The next step in qualitative data analysis is drawing conclusions and verification, the

initial conclusions put forward are temporary and will change if strong evidence is

found that supports the next stage of data collection. The data that is verified after

conducting research is data from interviews so that conclusions can be drawn

regarding the Implementation of the Wadi'ah Agreement on Savings Products at PNM

Mekaar Syariah, Ma'rang Branch, Pangkep Regency.

7. Data Validity Test

In qualitative research, the data is declared valid if there is no difference between what

was reported by the researcher and what actually happened to the object under study.

The truth of reality in qualitative research is not singular but plural and depends on the

researcher's ability to construct the observed phenomena. Test the validity of the data

in qualitative research including:

a. Credibility test

The credibility test assesses the veracity of the qualitative research findings by

conducting extended observations, improvements, persistence, triangulation,

discussions with colleagues, negative case analysis and member checks. The

researcher conducted a credibility test to assess the truth regarding the

implementation of the Wadi'ah Agreement on Savings Products at PNM Mekaar

Syariah.

b. Transferability test

Transferability in qualitative research relates to the question, to which the research can

be applied or used in research and other situations. Transferability test depends on the

user, when the research results are used in other social contexts and situations.

c. Confirmability test

The confirmability test is similar to the dependability test so that the tests can be

carried out simultaneously. Confirmability test means testing the research results,

associated with the process carried out. If the research results are a function of the

research process carried out, then the researcher has met the confirmability test.
CHAPTER COMPOSITION

PIG PRELIMINARY

A. Background of the problem

B. Formulation of the problem

C. Research Objectives and Benefits

D. Research Focus and Focus Description

E. Literature review

CHAPTER II THEORETICAL REVIEW

A. Contract

1. Meaning of Akad

2. Pillars of Akad

3. Contract Terms

4. Kinds of Akad

5. Cause of the End of the Contract

B. Wadi'ah contract

1. Understanding Wadi'ah Contracts

2. Wadi'ah Pillars

3. Wadi'ah contract conditions

4. Types of Wadi'ah Contracts

5. The Foundation of Syar'i Wadi'ah Contract

6. The end of the Wadi'ah contract

C. Savings

1. Definition of Savings

2. Types of Savings

3. Savings Goal

4. Savings Benefits
CHAPTER III RESEARCH METHODOLOGY

A. Type, Time and Location of Research

B. Research Approach

C. Data source

D. Method of collecting data

E. Research Instruments

F. Data Management and Analysis Techniques

G. Data Validity Test

CHAPTER IV RESEARCH RESULT

A. Research result

1. Overview of Research Locations

2. What is the Islamic view on the Wadi'ah Agreement.

3. Implementation of Wadi'ah Agreement on savings products at PNM Mekaar

Syariah Ma'rang branch, Pangkep Regency.

CHAPTER V CLOSING

A. Conclusion

B. Suggestion

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