Khusna Khanifa, Nurma
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Green Sukuk for Sustainable Development Goals A Maqāṣid Perspective: Systematic Review and Meta-Analysis Khusna Khanifa, Nurma; Khoiri, Ahmad; Mulyani, Rita
Syarah: Jurnal Hukum Islam dan Ekonomi Vol. 13 No. 2 (2024): SYARAH : Jurnal Hukum Islam dan Ekonomi
Publisher : Fakultas Syariah Institut Agama Islam Negeri Lhokseumawe

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47766/syarah.v13i2.3260

Abstract

The environmental crisis is characterized by climate change with an increase in the earth's average temperature of 1.50 - 2.00 Celsius. Climate change can increase the risk of hydrometeorological disasters by 80% of the total disasters that occur in Indonesia. Overcoming the impacts of climate change requires a lot of money. One form of funding instrument to overcome the impact of climate change is green sukuk. Research Objective to critically analyze the trend of green sukuk research in Indonesia. This type of research is a literature review using PRISMA (Preferred Reporting Items for Systematic Reviews and Meta-Analysis) through four (4) stages, namely identification, screening, eligibility and included. The results showed that the green sukuk trend has dominated in the development of SDGs over the past 3 years. The issuance of green sukuk has contributed to the achievement of the Sustainable Development Goals (SDGs) Framework. From the maqāṣid al-sharī`ah framework through the interrelated hierarchy of the system of Islamic law approach, green sukuk used for eligible green projects fall into the urgency of al-ḍarūrīyah, al-ḥājīyah and al-taḥsīnīyah. The benefit created is maqāṣid al-khāṣṣah which is in line with QS. From these two (2) verses, there is a basic objective of sharia, namely hifẓ al-bi`ah. It is necessary to expand uṣūl al-khamsah by adding one component of hifẓ al-bi`ah (becoming uṣūl al-sittah). So that maqāṣid al-sharī`ah can accommodate universal benefits in response to increasingly severe environmental damage. Green sukuk has the scope of hifẓ al-bi`ah within the framework of maqāṣid al-sharī`ah including mitigation (al-ḍarūrīyah), adaptation (al-ḍarūrīyah), environment (SDGs) (al-ḥājīyah), social - economic (SDGs) (al-taḥsīnīyah), and governance (al-taḥsīnīyah).
The Concept of Usury in the Interpretation of Al-Mishbah Through a Contemporary Hermeneutic Approach Khusna Khanifa, Nurma; Mukhlishin, Mukhlishin; Idayanti, Rini
Syarah: Jurnal Hukum Islam dan Ekonomi Vol. 14 No. 2 (2025): SYARAH : Jurnal Hukum Islam dan Ekonomi
Publisher : Fakultas Syariah Universitas Islam Negeri Sultanah Nahrasiyah Lhokseumawe

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47766/syarah.v14i2.6772

Abstract

Critical religious studies through a hermeneutic approach in the context of the study of the Qur'an as an effort to understand its contents, commonly known as tafsir. One of the interesting aspects of contemporary interpretation is the presence of tafsir al-Mishbāh by M. Quraish Shihab. Within its hermeneutical framework, it seeks to mediate differences of opinion by stating that some hermeneutical theories are considered acceptable in Islamic studies. The study of hermeneutics as a method of interpreting the text of the Qur'an in al-Mishbāh's tafsir on the verse on ribā. The methodology used is a qualitative approach, with a type of literature research that will later be described and analyzed using content analysis. The results of this study show that Quraish Shihab never forgets to include the meaning of vocabulary, munāsabah between verses, and asbābal-Nuzūl. His interpretation method uses the al-ijtihad al-hidā`ī approach. From this, it can be seen that there are characteristics of modern quasi-objectivism even though it is still imperfect. One of the studies of tafsir through hermeneutics with a quasi-objective modernist style regarding the verse on ribā cannot be separated from three reviews, namely, first, ribā or excess that is prohibited in nature (اَضْعَافًا مُّضٰعَفَةً). Second, مَابَقِيَ مِنَ الرِّبٰوٓا leave the remainder of ribā. Third, فَلَكُمْرُءُوْسُ اَمْوَالِكُمْۚ لَا تَظْلِمُوْنَ وَلَا تُظْلَمُوْنَ efforts to eradicate and stop the practice of ribā.