Hargailah hasil karya kami.
Untuk memudahkan para idiot menganalisa kondisi saja. Kenaikan harga ini jelas sekali disebabkan oleh Para pelaku pasar yang bereaksi terhadap news yang keluar. Kita harus punya kesadaran bahwa kita hanya akan mengikuti kemana majority pelaku pasar membawa harga, karena kita hanyalah setitik air di samudra yang luas, yang tidak memiliki daya upaya untuk dapat mempengaruhi pasar secara significant. Di sini kita bisa ambil kesimpulan bahwa buyer masih pegang kekuatan tetapi harga ada di bawah LSMA, sehingga bisa tetapkan bahwa ini kondisi sideways.
LSMA di setup ini adalah adalah rajanya, dimana OP kita didasarakan atas sedekat dan sejauh LSMA yang tentunya dengan tetap memperhatikan informasi yang diterima dari indie lain. Area RDL adalah titik pengamatan kita sebagai area dimana awal pergerakan harga dimulai. RDL yang lalu atau RDL yang terbentuk sebelumnya adalah area yang kita amati untuk melihat kemungkinan pergerakan harga dengan mengacu pada prinsip pergerakan harga Jika harga bermain main di bawah garis RDL maka seller win.
Fokus analisa kita titik beratnya ada di pergerakan yang terjadi pada harga , kalo diterjemahin pake bahasa orang idiot maksud kalimat ini adalah mata kita saat mengamati dan menganalisa chart yg dilihat pertama kali itu adalah data harga candlestick baik yg sebelumnya maupun yg saat ini. Dari data-data harga yang kita lihat itulah kemudian kita menerjemahkan yang terjadi pada harga-harga tersebut berdasarkan apa-apa yang kita pahami di 5 prinsip di bawah sehingga kita mendapatkan sebuah kesimpulan tentang segala sesuatu yang sedang terjadi pada harga saat ini.
Setelah itu baru kemudian kita membandingkan apa yang sudah kita simpulkan tersebut dengan alat bantu - alat bantu indicators yang kita ingin gunakan untuk meyakinkan kesimpulan yang sudah kita dapatkan sebelum kita membuat keputusan.
Posted by zleeping at 8: Selamat datang di blog ini, dari judul blog pasti sudah pada tahu kalau blog ini berisi tentang strategi KG dalam bisnis forex. Saya membuat blog ini karena saya ingin belajar, dan saya harap dari apa yang saya tuliskan melalui blog ini juga bermanfaat bagi anda. Alhamdulillah, segala puji hanya milik Allah.. Terima kasih ya Allah.. Saya mengucapkan terima kasih buat KG, atas kesediaan beliau meluangkan waktunya untuk berbagi ilmu, semoga menjadi amal jariyah dan beliau sekeluarga selalu dalam lindungan dan rahmat Allah.
Buat yang minat, silahkan ayoo kita belajar bareng ya, kalau ada ide saran atau hal yang perlu dikoreksi saya tunggu komentarnya. Nov 24, 6: Apr 1, 7: Mar 30, Feb 1, Apr 8, 3: Jan 1, 5: Dec 6, 2: Indicator that gives me the time correlations in multiple frames?
Sep 4, 3: May 7, May 4, 9: May 3, Apr 22, 9: Jika anda mahu jual, sell iaitu jual base currency dan beli quote currency , anda mahukan harga base currency jatuh dan anda beli balik pada harga lebih rendah buy it back at a lower price.
Ini di panggil "going short" atau. Lihat bagaimana broker ini buat untuk menyenangkan kita berniaga. Dalam contoh berikut ada beberapa analisis fundemantal fundamental analysis untuk tolong kita pilih samada mahu beli atau jual pasangan matawang tertentu. Walaupun tak faham, cuba buat — buat faham ya J untuk masa ini.
Jadi kita beli euros dengan harapan harga akan naik berbanding dengan US dollar. Jadi anda jual, sold Euros dengan harapan harga jatuh fall berbanding US dollar. Jandinya anda beli U. S dollars dan harap harga USD naik berbanding Japanese yen. Jika anda yakin pelabur Jepun akan tarik balik semua duit meraka dari pasaran saham U.
Anda jual, sold U. S dollars dan harap harga turun berbanding Japanese yen. Boleh dengan margin trading! Margin trading adalah panggilan untuk berniaga dengan modal yang di pinjam.
Anda boleh berniaga dan membuat transaksi besar, dengan cepat dan mudah menggunakan modal permulaan yang sedikit. Buat masa ini Cuma fakir yang "lot" adalah jumlah minima matawang asing yang anda perlu beli. Bila anda tutup posisi, deposit yang anda buat pada mula nya terus dipulangkan pada anda dan terus di kira untung atau rugi.
Ini berkenaan interest, faedah dan ini berlaku pada broker yang mengenekan caj faedah. Jadinya cuba pilih broker yang tiada mengenakan faedah. Ok, so now we know that the London session is the busiest out of all the other sessions, but there are also certain days in the week where all the markets tend to show more movement.
Below is a chart of average pip range for the 4 major pairs for each day of the week:. You can see that during the middle of the week is where the most movement is seen on all 4 major pairs.
This means we only work half-days on Fridays. The weekend always starts early! These are the best times to trade because they give us a higher chance of success. Ini kene buat kira-kira sedikit. Cuba fahami penerangan seterusnya kerana ini penting untuk trader.
Harus tahu value pipdan mengira untung atau rugi, calculating profit and loss. Pip adalah nombor decimal terakhir untuk sesuatu sebutharga. Dalam situasi dimana US Dollar tidak disebut dahulu, dan kita mahukan nilai US Dollar, kita harus tambah langkah berikut. EUR x Exchange rate, nilai tukaran matawang jadi 0. Tapi anda harus faham dan tahu juga sekurang-kurangnya cara mana ia dikira. Spot Forex diniagakan dalam lots. Seperti yang anda tau matawang dikira dengan pip..
Kenaikan harga kecil dalam unit matawang. Kita beli,buying US maka guna nilai 1. Sekarang kita jual tadi kita beli dan guna kan harga 1. Gunakan formula tadi, kita sekarang ada. When you buy a currency you will use the offer price and when you sell you will use the bid price. Anda pasti hairan bagaiaman peniaga kecil seperti anda boleh berniaga jumlah wang yang besar kan? Bunyi macam tak percaya dan too good to be true?
Tapi beginilah cara urusniaga forex menggunakan leverage. Jenis order yang basic market, stop loss, and limit adalah jenis order yang anda perlu tahu. Lainlah kalau anda peniaga veteren atau professional. Pastikan anda faham tentang jenis order sebelum anda mjla berniaga forex. Mulakan atau berlatih gunakan duit maya, virtual money dulu.
Instead, we want you to make your own decisions when it comes to your own trading. If you really do not want to trade during the busier times of the market when trade volume and pip movement is highest and where you will make money easier , then by all means, feel free to trade on these times mentioned below. Fridays are very unpredictable. This is a good day to trade if you want to lose all the profit you made during the rest of the week. There is very little movement on these days.
Banks are closed which means very little volume for whatever country is having the holiday. Holidays are great to trade when you would rather lose your money than take a day off and enjoy the other finer things in life. No one really knows where the price will go when a news report comes out.
You could lose a fortune trading during news releases if you don't know what you're doing. Price acts like a drunken monkey during these times and become unpredictable. There is a general consensus among Islamic jurists on the view that currencies of different countries can be exchanged on a spot basis at a rate different from unity, since currencies of different countries are distinct entities with different values or intrinsic worth, and purchasing power.
There also seems to be a general agreement among a majority of scholars on the view that currency exchange on a forward basis is not permissible, that is, when the rights and obligations of both parties relate to a future date. However, there is considerable difference of opinion among jurists when the rights of either one of the parties, which is same as obligation of the counterparty, is deferred to a future date. To elaborate, let us consider the example of two individuals A and B who belong to two different countries, India and US respectively.
A intends to sell Indian rupees and buy U. The converse is true for B. The rupee-dollar exchange rate agreed upon is 1: The transaction is settled on a spot basis from both ends.
Such transactions are valid and Islamically permissible. There are no two opinions about the same. The second possibility is that settlement of the transaction from both ends is deferred to a future date, say after six months from now.
The predominant view is that such a contract is not Islamically permissible. A minority view considers it permissible. The third scenario is that the transaction is partly settled from one end only.
There are diametrically opposite views on the permissibility of such contracts which amount to bai-salam in currencies. The purpose of this paper is to present a comprehensive analysis of various arguments in support and against the permissibility of these basic contracts involving currencies. The first form of contracting involving exchange of countervalues on a spot basis is beyond any kind of controversy. Permissibility or otherwise of the second type of contract in which delivery of one of the countervalues is deferred to a future date, is generally discussed in the framework of riba prohibition.
Accordingly we discuss this contract in detail in section 2 dealing with the issue of prohibition of riba. Permissibility of the third form of contract in which delivery of both the countervalues is deferred, is generally discussed within the framework of reducing risk and uncertainty or gharar involved in such contracts.
This, therefore, is the central theme of section 3 which deals with the issue of gharar. Section 4 attempts a holistic view of the Sharia relates issues as also the economic significance of the basic forms of contracting in the currency market. The divergence of views1 on the permissibility or otherwise of exchange contracts in currencies can be traced primarily to the issue of riba prohibition. The need to eliminate riba in all forms of exchange contracts is of utmost importance.
Riba in its Sharia context is generally defined2 as an unlawful gain derived from the quantitative inequality of the countervalues in any transaction purporting to effect the exchange of two or more species anwa , which belong to the same genus jins and are governed by the same efficient cause illa. Riba is generally classified into riba al-fadl excess and riba al-nasia deferment which denote an unlawful advantage by way of excess or deferment respectively. Prohibition of the former is achieved by a stipulation that the rate of exchange between the objects is unity and no gain is permissible to either party.
The latter kind of riba is prohibited by disallowing deferred settlement and ensuring that the transaction is settled on the spot by both the parties. Another form of riba is called riba al-jahiliyya or pre-Islamic riba which surfaces when the lender asks the borrower on the maturity date if the latter would settle the debt or increase the same.
Increase is accompanied by charging interest on the amount initially borrowed. The prohibition of riba in the exchange of currencies belonging to different countries requires a process of analogy qiyas. And in any such exercise involving analogy qiyas , efficient cause illa plays an extremely important role. It is a common efficient cause illa , which connects the object of the analogy with its subject, in the exercise of analogical reasoning.
The appropriate efficient cause illa in case of exchange contracts has been variously defined by the major schools of Fiqh. This difference is reflected in the analogous reasoning for paper currencies belonging to different countries. A question of considerable significance in the process of analogous reasoning relates to the comparison between paper currencies with gold and silver.
In the early days of Islam, gold and silver performed all the functions of money thaman. Currencies were made of gold and silver with a known intrinsic value quantum of gold or silver contained in them. Such currencies are described as thaman haqiqi, or naqdain in Fiqh literature. These were universally acceptable as principal means of exchange, accounting for a large chunk of transactions. Many other commodities, such as, various inferior metals also served as means of exchange, but with limited acceptability.
These are described as fals in Fiqh literature. These are also known as thaman istalahi because of the fact that their acceptability stems not from their intrinsic worth, but due to the status accorded by the society during a particular period of time. The above two forms of currencies have been treated very differently by early Islamic jurists from the standpoint of permissibility of contracts involving them.
The issue that needs to be resolved is whether the present age paper currencies fall under the former category or the latter. One view is that these should be treated at par with thaman haqiqi or gold and silver, since these serve as the principal means of exchange and unit of account like the latter.
Hence, by analogous reasoning, all the Sharia-related norms and injunctions applicable to thaman haqiqi should also be applicable to paper currency. Exchange of thaman haqiqi is known as bai-sarf, and hence, the transactions in paper currencies should be governed by the Sharia rules relevant for bai-sarf.
The contrary view asserts that paper currencies should be treated in a manner similar to fals or thaman istalahi because of the fact that their face value is different from their intrinsic worth. Their acceptability stems from their legal status within the domestic country or global economic importance as in case of US dollars, for instance.
A Synthesis of Alternative Views. Analogical Reasoning Qiyas for Riba Prohibition. The prohibition of riba is based on the tradition that the holy prophet peace be upon him said, "Sell gold for gold, silver for silver, wheat for wheat, barley for barley, date for date, salt for salt, in same quantities on the spot; and when the commodities are different, sell as it suits you, but on the spot.
It also applies, by analogy qiyas to all species which are governed by the same efficient cause illa or which belong to any one of the genera of the six objects cited in the tradition.
However, there is no general agreement among the various schools of Fiqh and even scholars belonging to the same school on the definition and identification of efficient cause illa of riba. For the Hanafis, efficient cause illa of riba has two dimensions: If in a given exchange, both the elements of efficient cause illa are present, that is, the exchanged countervalues belong to the same genus jins and are all weighable or all measurable, then no gain is permissible the exchange rate must be equal to unity and the exchange must be on a spot basis.
In case of gold and silver, the two elements of efficient cause illa are: This is also the Hanbali view according to one version3. A different version is similar to the Shafii and Maliki view, as discussed below. Thus, when gold is exchanged for gold, or silver is exchanged for silver, only spot transactions without any gain are permissible.
It is also possible that in a given exchange, one of the two elements of efficient cause illa is present and the other is absent. For example, if the exchanged articles are all weighable or measurable but belong to different genus jins or, if the exchanged articles belong to same genus jins but neither is weighable nor measurable, then exchange with gain at a rate different from unity is permissible, but the exchange must be on a spot basis.
Thus, when gold is exchanged for silver, the rate can be different from unity but no deferred settlement is permissible. If none of the two elements of efficient cause illa of riba are present in a given exchange, then none of the injunctions for riba prohibition apply. Exchange can take place with or without gain and both on a spot or deferred basis. Considering the case of exchange involving paper currencies belonging to different countries, riba prohibition would require a search for efficient cause illa.
Currencies belonging to different countries are clearly distinct entities; these are legal tender within specific geographical boundaries with different intrinsic worth or purchasing power. Hence, a large majority of scholars perhaps rightly assert that there is no unity of genus jins. Additionally, these are neither weighable nor measurable.
This leads to a direct conclusion that none of the two elements of efficient cause illa of riba exist in such exchange. Hence, the exchange can take place free from any injunction regarding the rate of exchange and the manner of settlement.
The logic underlying this position is not difficult to comprehend. The intrinsic worth of paper currencies belonging to different countries differ as these have different purchasing power.
Additionally, the intrinsic value or worth of paper currencies cannot be identified or assessed unlike gold and silver which can be weighed. Hence, neither the presence of riba al-fadl by excess , nor riba al-nasia by deferment can be established. The Shafii school of Fiqh considers the efficient cause illa in case of gold and silver to be their property of being currency thamaniyya or the medium of exchange, unit of account and store of value.
This is also the Maliki view. According to one version of this view, even if paper or leather is made the medium of exchange and is given the status of currency, then all the rules pertaining to naqdain, or gold and silver apply to them.
Thus, according to this version, exchange involving currencies of different countries at a rate different from unity is permissible, but must be settled on a spot basis. Another version of the above two schools of thought is that the above cited efficient cause illa of being currency thamaniyya is specific to gold and silver, and cannot be generalized.
That is, any other object, if used as a medium of exchange, cannot be included in their category. Hence, according to this version, the Sharia injunctions for riba prohibition are not applicable to paper currencies. Currencies belonging to different countries can be exchanged with or without gain and both on a spot or deferred basis. Proponents of the earlier version cite the case of exchange of paper currencies belonging to the same country in defense of their version.
The consensus opinion of jurists in this case is that such exchange must be without any gain or at a rate equal to unity and must be settled on a spot basis. What is the rationale underlying the above decision? If one considers the Hanafi and the first version of Hanbali position then, in this case, only one dimension of the efficient cause illa is present, that is, they belong to the same genus jins. But paper currencies are neither weighable nor measurable.
Hence, Hanafi law would apparently permit exchange of different quantities of the same currency on a spot basis. Similarly if the efficient cause of being currency thamaniyya is specific only to gold and silver, then Shafii and Maliki law would also permit the same. Needless to say, this amounts to permitting riba-based borrowing and lending. This shows that, it is the first version of the Shafii and Maliki thought which underlies the consensus decision of prohibition of gain and deferred settlement in case of exchange of currencies belonging to the same country.
According to the proponents, extending this logic to exchange of currencies of different countries would imply that exchange with gain or at a rate different from unity is permissible since there no unity of jins , but settlement must be on a spot basis. Bai-sarf is defined in Fiqh literature as an exchange involving thaman haqiqi, defined as gold and silver, which served as the principal medium of exchange for almost all major transactions.
Proponents of the view that any exchange of currencies of different countries is same as bai-sarf argue that in the present age paper currencies have effectively and completely replaced gold and silver as the medium of exchange. Hence, by analogy, exchange involving such currencies should be governed by the same Sharia rules and injunctions as bai-sarf.
It is also argued that if deferred settlement by either parties to the contract is permitted, this would open the possibilities of riba-al nasia. Opponents of categorization of currency exchange with bai-sarf however point out that the exchange of all forms of currency thaman cannot be termed as bai-sarf. According to this view bai-sarf implies exchange of currencies made of gold and silver thaman haqiqi or naqdain alone and not of money pronounced as such by the state authorities thaman istalahi.
The present age currencies are examples of the latter kind. These scholars find support in those writings which assert that if the commodities of exchange are not gold or silver, even if one of these is gold or silver then, the exchange cannot be termed as bai-sarf. Nor would the stipulations regarding bai-sarf be applicable to such exchanges. According to Imam Sarakhsi4 "when an individual purchases fals or coins made out of inferior metals, such as, copper thaman istalahi for dirhams thaman haqiqi and makes a spot payment of the latter, but the seller does not have fals at that moment, then such exchange is permissible
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