Replacement of waqf land is a problematic issue. This study aims to find answers to problems regarding mechanisms and procedures for replacing waqf land affected by the Semarang-Demak Toll Road project as well as an analysis from the point of view of fiqh and law. With research on normative law/doctrinal law as optical and field data as a basis for analysis, this research finds that the many stages taken and the involvement of many parties in the process of replacing waqf land is an effort and legal engineering to guarantee benefit, both in the form of immortality of waqf land and designation. Engineering carried out is an act/action that is not prohibited according to sharia. Therefore, engineering to replace waqf land is permissible and legal. Legal engineering, as stated in various laws and regulations, is a manifestation of functional legal instrumentation. Various laws and regulations, especially the Waqf Law and its implementing regulations have become a means of achieving development goals. In fact, the Waqf Law, unlike other laws and regulations, is able to penetrate so deeply in reaching theological matters. This is reasonable because the Waqf Law is nothing but the result of the positivization of Islamic law/fiqhPenggantian tanah wakaf merupakan masalah yang problematik. Penelitian ini bertujuan untuk menemukan jawaban atas permasalahan mengenai mekanisme dan prosedur penggantian tanah wakaf yang terkena proyek Jalan Tol Semarang-Demak serta analisis dari sudut pandang fikih dan hukum. Dengan penelitian terhadap hukum normatif/doktrin hukum sebagai optik dan data lapangan sebagai dasar analisis, penelitian ini menemukan bahwa banyaknya tahapan yang ditempuh dan keterlibatan banyak pihak dalam proses penggantian tanah wakaf merupakan upaya dan rekayasa hukum untuk menjamin kemanfaatan, baik berupa keabadian tanah wakaf maupun peruntukannya. Rekayasa yang dilakukan merupakan perbuatan/perbuatan yang tidak dilarang menurut syariah. Oleh karena itu, rekayasa untuk menggantikan tanah wakaf diperbolehkan dan sah. Rekayasa hukum, sebagaimana tertuang dalam berbagai peraturan perundang-undangan, merupakan perwujudan dari instrumentasi hukum fungsional. Berbagai peraturan perundang-undangan, khususnya UU Wakaf dan peraturan pelaksanaannya telah menjadi sarana pencapaian tujuan pembangunan. Padahal, UU Wakaf, tidak seperti peraturan perundang-undangan lainnya, mampu menembus begitu dalam hingga menyentuh persoalan teologis. Hal ini wajar karena UU Wakaf tidak lain merupakan hasil positivisasi hukum/fiqh Islam.
The problem of corruption in Indonesia is like an unbroken chain. Since the 1998 reformation until now (2021), many persons with corruption cases involving politicians or officials have been arrested and even imprisoned. Among those entangled in corruption are many Muslim politicians and religious leaders known to the public as having a high level of religiosity and a clean reputation. Ideally, these Muslim politicians will be at the forefront of guarding the nation’s anti-corruption morality. However, the reality is different. This study explains the discrepancy of the relationship between religiosity and anti-corruption attitudes by Muslim politicians. This study relies on a qualitative approach with a descriptive analysis of the online media findings regarding Muslim politicians’ corrupt behaviour. The results of this study indicate that there is no correlation between religiosity and unethical behaviour. Politicians entangled in corruption come from all circles of political parties, socio-economic levels, intellectuals and various religious backgrounds. It means that other factors besides religious morality encourage a person to commit corruption, such as motives for power, high political costs, a hedonistic lifestyle, an incompetent law enforcement system and a deep-rooted culture of corruption.Contribution: Efforts to eradicate corruption in Indonesia need to be carried out in an integrated and comprehensive manner with various approaches. Thus, the goal to minimise the corruption behaviour in Indonesia can be achieved.
<p>One of the problems that often arise after the divorce is the ownership of assets acquired during marriage, whether it belongs to the husband, wife, or both of them. According to the Compilation of Islamic Law or the fiqh of the results of <em>ijtihad fuqaha</em> Nusantara, the assets obtained in marriage, except those obtained through inheritance or grants from parents/family, are joint property of husband and wife (gono gini). One party may not use it except getting agreement from the other parties. And if marriage breaks, either because of divorce or death, then it must be divided into two. In the books of Arabic Fiqh, there is no joint property because marriage does not cause a mixture of wealth. Nonetheless, in the books of fiqh provides the possession of wife's assets, such as dowry, livelihood, mut'ah, <em>iwadl</em> and <em>tirkah</em>. If the provision of fiqh is carried out consistently, then when a divorce occurs, the husband must leave the house, because all the property has become the property of his wife through a way of life. But this is certainly not fair. Therefore the determination of the existence of joint property in marriage is a moderate opinion and a benefit.</p>
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