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All Journal Al-Mizan : Jurnal Hukum dan Ekonomi Islam Islamic Law and Social Issues in Society Islamic Law and Social Issues in Society
Rahmatul Fadhil
Unknown Affiliation
Religion Law, Crime, Criminology & Criminal Justice Social Sciences

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Analisis penerapan akad wakalah pada produk Pendanaan sukuk tabungan (sbsn) melalui Layanan financial technology syariah Siti Kurnia Primanilisa; Rahmatul Fadhil
Jurnal Al-Mizan Vol 4 No 2 (2020)
Publisher : Fakultas Syariah dan Ekonomi Islam Institut Ilmu Al-Qur'an (IIQ) Jakarta

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Abstract

Penelitian ini dilakukan untuk mengetahui bagaimana mekanisme penjualan Sukuk Tabungan di Investree, apakah penjualan Sukuk Tabungan di Investree telah sesuai Peraturan dalam Memorandum Informasi. Kemenkeu, dan apakah penjualan Sukuk Tabungan di Investree telah sesuai berdasarkan Fatwa DSN MUI No. 95/DSNMUI/VII/2014 Tentang SBSN Wakâlah. Adapun Penelitian ini merupakan penelitian lapangan (field research), yang mana pengumpulan data primer dilakukan dengan metode wawancara, sedangkan untuk data sekunder penulis menggunakan dokumen, jurnal, peraturan, buku-buku, dan karya ilmiah yang berkaitan dengan teori SBSN/sukuk, fintech, dan wakâlah. Setelah data penelitian terkumpul selanjutnya penulis melakukan analisis menggunakan metode deskriptif kualitatif. Dari penelitian mengenai mekanisme penjualan yang berlaku di Investree, penulis menyimpulkan bahwasanya praktik penjualan Sukuk Tabungan di PT Investree Radhika Jaya telah sesuai dengan Memorandum Informasi Sukuk Tabungan Kemenkeu dan Fatwa Dewan Syariah Nasional-Majelis Ulama Indonesia No. 95/DSN-MUI/VII/2014 Tentang SBSN Wakâlah. Analisis yang dilakukan penulis yaitu dengan mengkaji apa yang terjadi di Investree terhadap Memorandum Informasi fatwa dan Kemenkeu. DSN-MUI. Adapun pedoman untuk tersebut yakni Memorandum Informasi Sukuk Tabungan seri ST-006 tahun 2019 yang diterbitkan oleh Pemerintah Republik Indonesia dan Fatwa DSN MUI Nomor 95/DSN-MUI/VII/2014 Tentang SBSN Wakâlah.
Ecological Justice in Islamic Family Law: Integrating Maqasid al-Shari'ah with Environmental Ethics in Post-Pandemic Societies Wahyudi, Bambang; Nabilah binti Yusof; Rahmatul Fadhil; Dody Sulistio; Achmad Yani
Islamic Law and Social Issues in Society Vol. 1 No. 2 (2025): Islamic Law and Social Issues in Society
Publisher : Tuah Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64929/ilsiis.v1i2.24

Abstract

This study addresses a critical gap in Islamic legal discourse: the marginalization of ecological justice (ʻadālat al-bīʻah) within Islamic family law, despite the family’s central role in shaping consumption, education, and environmental ethics. The post-pandemic era has intensified this urgency, as lockdowns revealed both heightened household waste and increased dependence on local ecosystems, prompting a reevaluation of domestic responsibility under sharī‘ah. Drawing on Jasser Auda’s maqāṣid al-sharīʻah, Robert D. Bullard’s environmental justice theory, and Donna Haraway’s ethics of care, this research develops fiqh al-istiqlāl al-bīʻī—a jurisprudence of ecological autonomy rooted in the family. Using qualitative-descriptive methods, primary sources include MUI fatwas (41/2014, 04/2014), national environmental reports, and policy documents, analyzed through textual and contextual frameworks. Findings show that ḥifẓ al-bī’ah must be recognized as a sixth maqṣad (maqṣad sādis), as ecological degradation now directly threatens ḥifẓ al-nafs, al-nasl, and al-māl. Marginalized families in mining regions like Bangka Belitung and Kalimantan exemplify ḍarar majmū‘ - cumulative harm from environmental injustice and juristic neglect. The pandemic underscored the fragility of supply chains and overconsumption, offering a transformative lesson: the bayt (household) must become a khalīfah fī al-bayt, a stewardship unit grounded in zuhd and iḥsān. This integration positions the Muslim family not merely as a legal entity but as an agent of systemic change. While limited to Indonesian data, the framework invites cross-national application. Future research should explore ecological waqf and green marriage contracts as legal instruments. Ultimately, reforming Islamic family law into a vehicle for ecological justice is no longer optional but a normative imperative in the Anthropocene.
Ecological Justice in Islamic Family Law: Integrating Maqasid al-Shari'ah with Environmental Ethics in Post-Pandemic Societies Wahyudi, Bambang; Nabilah binti Yusof; Rahmatul Fadhil; Dody Sulistio; Achmad Yani
Islamic Law and Social Issues in Society Vol. 1 No. 2 (2025): Islamic Law and Social Issues in Society
Publisher : Tuah Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64929/ilsiis.v1i2.24

Abstract

This study addresses a critical gap in Islamic legal discourse: the marginalization of ecological justice (ʻadālat al-bīʻah) within Islamic family law, despite the family’s central role in shaping consumption, education, and environmental ethics. The post-pandemic era has intensified this urgency, as lockdowns revealed both heightened household waste and increased dependence on local ecosystems, prompting a reevaluation of domestic responsibility under sharī‘ah. Drawing on Jasser Auda’s maqāṣid al-sharīʻah, Robert D. Bullard’s environmental justice theory, and Donna Haraway’s ethics of care, this research develops fiqh al-istiqlāl al-bīʻī—a jurisprudence of ecological autonomy rooted in the family. Using qualitative-descriptive methods, primary sources include MUI fatwas (41/2014, 04/2014), national environmental reports, and policy documents, analyzed through textual and contextual frameworks. Findings show that ḥifẓ al-bī’ah must be recognized as a sixth maqṣad (maqṣad sādis), as ecological degradation now directly threatens ḥifẓ al-nafs, al-nasl, and al-māl. Marginalized families in mining regions like Bangka Belitung and Kalimantan exemplify ḍarar majmū‘ - cumulative harm from environmental injustice and juristic neglect. The pandemic underscored the fragility of supply chains and overconsumption, offering a transformative lesson: the bayt (household) must become a khalīfah fī al-bayt, a stewardship unit grounded in zuhd and iḥsān. This integration positions the Muslim family not merely as a legal entity but as an agent of systemic change. While limited to Indonesian data, the framework invites cross-national application. Future research should explore ecological waqf and green marriage contracts as legal instruments. Ultimately, reforming Islamic family law into a vehicle for ecological justice is no longer optional but a normative imperative in the Anthropocene.
Co-Authors Achmad Yani Bambang Wahyudi Dody Sulistio Nabilah binti Yusof Siti Kurnia Primanilisa