Etika Keuangan Digital: Tinjauan Filsafat Hukum Islam terhadap Ilusi Finansial pada Penggunaan Layanan Buy Now Pay Later (BNPL)
DOI:
https://doi.org/10.61722/jaem.v3i4.13209Keywords:
buy now pay later; digital financial ethics; financial illusion; Islamic legal philosophy; riba nasi'ah.Abstract
The rapid growth of Buy Now Pay Later (BNPL) services in Indonesia has changed consumption patterns by separating the moment of purchase from the moment of payment. This separation produces what this article terms financial illusion, namely a distorted perception of one's real purchasing power, as credit limits are treated as if they were owned wealth. This study aims to examine the ethical problem of BNPL through the lens of the philosophy of Islamic law. Using a descriptive qualitative approach based on library research, the study analyzes the Qur'an, hadith, classical works of usul al-fiqh, DSN-MUI fatwas, OJK regulations, and scholarly literature published mostly between 2021 and 2026. The data were analyzed through content analysis and maqasid-oriented normative reasoning. The findings show that BNPL is not inherently prohibited when it is structured as a deferred sale (bai' bi tsaman ajil) or murabahah with a clear price, whereas schemes that combine qardh with additional charges and late fees contain riba nasi'ah and gharar. Beyond contract validity, the ethical problem lies in behavioral drivers such as fear of missing out, self-reward, and social media exposure, which push consumers toward israf and, in some cases, tabdzir. BNPL creates a duality between financial freedom and financial anxiety. From the perspective of hifzh al-mal and sadd adz-dzari'ah, the preventive protection of wealth requires ethical limits on access to easy credit. The article proposes three solutions: the cultivation of qana'ah, Islamic financial literacy, and sharia-compliant contracts supported by regulatory safeguards. The study contributes a conceptual bridge between behavioral finance and the philosophy of Islamic law, and offers practical implications for regulators, providers, and Muslim consumers.
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