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<![CDATA[The Waqf as The Social Institution and The Realization of Islam Nusantara: The Study in West Sumatera ]]>
<![CDATA[Medaline, Onny]]>
<![CDATA[ ADDIN Vol 12, No 1 (2018): Addin ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v12i1.4544
<![CDATA[As a religion which concerned with the social, cultural, psychological and spiritual of the community, Islamic laws had the ability to answer the new problems, especially in all muamalah fields. The Islamic of Nusantara was the comprehension, experience, and implementation of Islam in mualamat of fiqih segment as the dialectical result among the syariat, cultural and reality throughout the archipelago. The reality reflected on in waqf that became a dynamical ijtihadiyyat  laws along with the benefit which fulfilled the certain space, time and situation. The waqf as the social institution was the realization of the Islamic laws transformation to become a law formation which consisted of the funding system of tasawuf (ilahiyah) study and Islam absolute which grew as the social framework that had the ability to answer all the community needs in some of life fields which affected by the dynamic of space and time. In the context of social institution, the waqf was the norm system which arranged all the human actions in order to fulfill the basic needs in community life, and it was a part of community norms which formed the social, religion institutions and the other institutions which protected by the state.]]>
<![CDATA[CASH ENDOWMENT (WAKAF TUNAI) DEVELOPMENT IN THE ERA OF THE ASEAN ECONOMIC COMMUNITY ]]>
<![CDATA[Medaline, Onny]]>
<![CDATA[ ADDIN Vol 10, No 2 (2016): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v10i2.1304
<![CDATA[ The constitution No. 41 of 2004 has expanded the objects to be endowed, in general it’s not only the unmoving objects, but the moving object also becomes the object of endowments objects such as cash endowment (money). The management of endowment gets the understanding shift slowly, which is in the narrow sense as an entity limited endowments of worship only, but has now showed as the endowment understanding in the productive manner for the management of endowment property. So the system of cash endowment management needs the management models as the operational standard to use the funds maximally. In this era of MEA, cash endowment is expected to be one of the instruments to assist the government in the financial sector to develop the vital sectors that grow through existing Small and Medium Business (SMB) in the community. Instead, MEA is a challenge for modern development of cash endowment to be Islamic institutions be able to become a source of capital and investment for growth economy of community.]]>
<![CDATA[PELAKSANAAN BADAN USAHA MILIK DESA (BUMDES) "BERSAMA SEI RAMPAH" DI DESA FIRDAUS KECAMATAN SEI RAMPAH KABUPATEN SERDANG BEDAGAI ]]>
<![CDATA[Merry Agnes]]>;
<![CDATA[Onny Medaline]]>;
<![CDATA[T Riza Zarzani]]>
<![CDATA[ Jurnal Abdi Ilmu Vol 13 No 2 (2020): JURNAL ILMIAH ABDI ILMU ]]>
Publisher : <![CDATA[UNIVERSITAS PEMBANGUNAN PANCA BUDI ]]>
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<![CDATA[Urgensi pembentukan UU Desa adalah untuk memberdayakan masyarakat desa yang membuat desa mampu mengembangkan diri dengan potensinya. Untuk mencapai pembangunan nasional, desa merupakan lembaga pemerintah terkemuka yang dapat menjangkau kelompok-kelompok yang ingin sejahtera dengan membentuk BUMDes. Memperkuat kemandirian desa melalui undang-undang ini juga menempatkan desa sebagai subjek pemerintahan dan pembangunan yang benar-benar berangkat dari bawah (bottow up). Meningkatkan kesejahteraan masyarakat desa dengan latar belakang pembentukan BUMDes yang kuat sesuai dengan tujuan dan prinsip keadilan sosial yang merupakan nilai dasar negara di Indonesia. Perumusan permasalahan yang akan menjadi bahan pembahasan, adalah: Bagaimana pelaksanaan BUMDes di Desa Firdaus? Penelitian ini merupakan penelitian hukum empiris, Dalam penelitian ini penulis menganalisis data primer dan data sekunder untuk meninjau pelaksanaan Badan Usaha Milik Desa yang berlokasi di Desa Firdaus Kecamatan Sei Rampah Kabupaten Serdang Bedagai. Dalam kajian ini dapat disimpulkan bahwa pelaksanaan BUMDes telah berjalan cukup baik yang tergambar dengan perkembangan BUMDes dari tahun ke tahun dan sejalan dengan kesadaran masyarakat desa dalam memanfaatkan keberadaan BUMDes.]]>
<![CDATA[Juridical Review of Submission of Waqf Land by Foreign Dwellers in Indonesia ]]>
<![CDATA[Onny Medaline]]>
<![CDATA[ International Conference of ASEAN Prespective and Policy (ICAP) Vol 1 No 1 (2018): INTERNATIONAL CONFERENCE OF ASEAN PERSPECTIVE AND POLICY (ICAP) ]]>
Publisher : <![CDATA[International Conference of ASEAN Prespective and Policy (ICAP) ]]>
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<![CDATA[In the legal provisions in Indonesia, waqf is defined as a legal act of a person or legal entity that separates a portion of his property in the form of land belonging and institutionalizes the interests of worship or other public purposes in accordance with the teachings of Islam. From this definition, it is not mentioned about waqf limitation in the handover of waqf, both Indonesian citizens and foreigners who reside in Indonesia. The study on the granting of waqf land by foreigners residing in Indonesia can be seen from several different points of view, ie, both from the population administration law, from the various regulations governing the residence of foreigners residing in Indonesia, and from legal review of waqf that exist in Indonesia. On the basis of UUPA and regulations concerning the administration of residence for foreigners, foreigners with a land tenure with Right to Use may be located as waqif. Since the right to use is a right to participate on the land of the right of the State, or land of management rights, or land of property rights, then with the expiration of the term of tenure, will result in the expiry of the expiration of waqf land use.]]>
<![CDATA[CASH ENDOWMENT (WAKAF TUNAI) DEVELOPMENT IN THE ERA OF THE ASEAN ECONOMIC COMMUNITY ]]>
<![CDATA[Onny Medaline]]>
<![CDATA[ ADDIN Vol 10, No 2 (2016): ADDIN ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v10i2.1304
<![CDATA[ The constitution No. 41 of 2004 has expanded the objects to be endowed, in general it’s not only the unmoving objects, but the moving object also becomes the object of endowments objects such as cash endowment (money). The management of endowment gets the understanding shift slowly, which is in the narrow sense as an entity limited endowments of worship only, but has now showed as the endowment understanding in the productive manner for the management of endowment property. So the system of cash endowment management needs the management models as the operational standard to use the funds maximally. In this era of MEA, cash endowment is expected to be one of the instruments to assist the government in the financial sector to develop the vital sectors that grow through existing Small and Medium Business (SMB) in the community. Instead, MEA is a challenge for modern development of cash endowment to be Islamic institutions be able to become a source of capital and investment for growth economy of community.]]>
<![CDATA[The Waqf as The Social Institution and The Realization of Islam Nusantara: The Study in West Sumatera ]]>
<![CDATA[Onny Medaline]]>
<![CDATA[ ADDIN Vol 12, No 1 (2018): Addin ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v12i1.4544
<![CDATA[As a religion which concerned with the social, cultural, psychological and spiritual of the community, Islamic laws had the ability to answer the new problems, especially in all muamalah fields. The Islamic of Nusantara was the comprehension, experience, and implementation of Islam in mualamat of fiqih segment as the dialectical result among the syariat, cultural and reality throughout the archipelago. The reality reflected on in waqf that became a dynamical ijtihadiyyat laws along with the benefit which fulfilled the certain space, time and situation. The waqf as the social institution was the realization of the Islamic laws transformation to become a law formation which consisted of the funding system of tasawuf (ilahiyah) study and Islam absolute which grew as the social framework that had the ability to answer all the community needs in some of life fields which affected by the dynamic of space and time. In the context of social institution, the waqf was the norm system which arranged all the human actions in order to fulfill the basic needs in community life, and it was a part of community norms which formed the social, religion institutions and the other institutions which protected by the state.]]>
<![CDATA[Kajian Teori Kesejahteraan Sosial Dalam Pelaksanaan Wakaf Atas Tanah ]]>
<![CDATA[Dr. Onny Medaline]]>
<![CDATA[ Al-Awqaf: Jurnal Wakaf dan Ekonomi Islam Vol 10 No 2 (2017): Al-Awqaf: Jurnal Wakaf dan Ekonomi Islam ]]>
Publisher : <![CDATA[Badan Wakaf Indonesia ]]>
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DOI: 10.47411/al-awqaf.v10i2.76
<![CDATA[Wakaf merupakan wujud dari sistem konsepsi inti kesejahteraan sosial, yang didalamnya mencakup institusi yang mempunyai kegiatan dan program menuju terwujudnya kesejahteraan umum, yang mana usaha tersebut diselenggarakan dengan pelayanan sosial oleh para nazhir. Badan Wakaf Indonesia sebagai institusi baru yang dilahirkan oleh UU Wakaf mempunyai tanggung jawab yang besar dalam rangka melakukan peningkatan sumber daya nazhir. Sebagaimana yang disebutkan dalam UU Wakaf. Dengan jalannya wakaf diharapkan terciptanya suatu kondisi kehidupan sejahtera berupa terpenuhinya kebutuhan material, spiritual, dan sosial secara berimbangan dalam masyarakat. Bentuk aktifitas atau kegiatan wakaf menuju kondisi sejahtera, yaitu dengan jalan pengelolaan pemanfaatan wakaf secara produktif dan dapat ditingkatkan sehingga menjadikan wakaf sebagai potensi ekonomis memiliki nilai profit. Kata kunci: Kesejahteraan Sosial, Wakaf]]>
<![CDATA[Wakaf Tanah Ulayat Kaum di Sumatera Barat ]]>
<![CDATA[Onny Medaline]]>
<![CDATA[ Al-Awqaf: Jurnal Wakaf dan Ekonomi Islam Vol 9 No 2 (2016): Al-Awqaf: Jurnal Wakaf dan Ekonomi Islam ]]>
Publisher : <![CDATA[Badan Wakaf Indonesia ]]>
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DOI: 10.47411/al-awqaf.v9i2.86
<![CDATA[Pasal 3 UUPA telah memuat ketentuan berkenaan dengan salah satu aspek hak masyarakat adat yang terpenting terkait dengan ruang hidupnya, yakni hak ulayat. UUPA sendiri telah mendefinisikan apa yang dimaksud dengan tanah ulayat. Sehingga pengakuan tentang eksistensi hak ulayat yang termuat dalam pasal 3 UUPA masih disikapi dengan sikap pembuat kebijakan yang ambivalen. Ketiadaan konsepsi yang mendalam terhadap hak ulayat dalam hukum pertanahan, berdampak terhadap pembentukan peraturan lain, dalam hal ini peraturan perwakafan. Dimana dari keseluruhan rangkaian peraturan perwakafan, secara nyata tidak satu pasal pun yang menyatakan bahwa objek tanah dengan hak ulayat dapat beralih menjadi tanah wakaf. Kata Kunci: Wakaf, tanah Ulayat kaum]]>
<![CDATA[A Legal Responsibility of a Notary for Actions Performed by Parties in the Making an Authentic Ded ]]>
<![CDATA[T. Riza Zarzani]]>;
<![CDATA[Onny Medaline]]>;
<![CDATA[Dartimnov Dartimnov]]>
<![CDATA[ Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 4, No 3 (2021): Budapest International Research and Critics Institute August ]]>
Publisher : <![CDATA[Budapest International Research and Critics University ]]>
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DOI: 10.33258/birci.v4i3.2203
<![CDATA[The purpose of this study was to determine the position of a notary in making an authentic deed, the form of a notary's responsibility for violations of the UUJN in creating an original act and the effectiveness of sanctions for a notary who violates the UUJN in doing an authentic deed. The writing of this thesis research methodology uses normative juridical research methods using an empirical juridical approach, with qualitative analysis. Qualitative analysis means that research results do not depend on the amount of data based on numbers, but data analysed is carried out in-depth and holistically. Based on the research results, it is known that the position of a notary in doing an authentic deed is regulated explicitly in Article 15 paragraphs (1), (2), and (3) of Law Number 30 of 2004 Jo. Law Number 2 of 2014 concerning the Position of Notary consists of general, special and future authorities. In its implementation, the form of a notary's liability that violates the UUJN in doing an authentic deed is divided into 2 (two) states, first: a civil notary liability of a notary because a notary violates the provisions of Article 84 of Law No. cancel or nullify by law, secondly: administrative liability of the notary occurs because in doing an authentic deed the notary does not heed Article 84 of Law Number 30 of 2004 concerning the position of a notary, for this violator with the threat of the heaviest penalty the notary can be dismissed from his position.]]>
<![CDATA[Mapping Community Land in North Sumatra through the Implementation of Agrarian Reform ]]>
<![CDATA[Onny Medaline]]>;
<![CDATA[Fitri Rafianti]]>;
<![CDATA[Rahmad Sembiring]]>
<![CDATA[ Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 4, No 3 (2021): Budapest International Research and Critics Institute August ]]>
Publisher : <![CDATA[Budapest International Research and Critics University ]]>
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DOI: 10.33258/birci.v4i3.2654
<![CDATA[Agrarian Reform is an operation to reorganize agrarian structures that experience inequality to create a new, more just structure. The President as the highest leader of the state is a mandatory implementer of agrarian reform to systematically through his authority carry out conflict resolution and overhaul the structure of agrarian inequality. This is directly stated in the constitution of our country, the 1945 Constitution, and the Basic Agrarian Law no. 5 of 1960. This mandate was strengthened through MPR Decree No. IX of 2001 concerning Agrarian Reform and Natural Resources. Presidential Regulation Number 86 of 2018 concerning Agrarian Reform emphasizes asset management, access arrangement, and land dispute resolution. The agrarian reform movement is concerned, that the agenda for implementing agrarian reform will be neglected, there will be more lip service and ceremonial without touching the root of the real agrarian problem, even in the form of a political promise by the government to the community. And it has great potential to further deviate from the accuracy of the objects and subjects of Agrarian Reform that are not my main purpose. The Presidential Regulation on Agrarian Reform Number 86 of 2018 is considered a political breakthrough. It is strongly suspected that the suitability of the object (land) and the subject (recipient) of land redistribution is wrong and does not match the objectives of agrarian reform. Including the absence of supporting programs after the redistribution is carried out, as a condition of Agrarian Reform.]]>
