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<![CDATA[KESESUAIAN FIQIH TALAK SYI’AH IMAMIYYAH DENGAN ATURAN PERKAWINAN DI INDONESIA ]]>
<![CDATA[Thoriq Ulumuddin]]>;
<![CDATA[M. Habibi]]>;
<![CDATA[Riyanton Riyanton]]>
<![CDATA[ Asy-Syari'ah Vol 23, No 2 (2021): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v23i2.12109
<![CDATA[Abstract: Although Muslims in Indonesia adhere to the Sunni ideology, the Compilation of Islamic Law (KHI), inaugurated through Presidential Instruction No. 1 of 1991, does not fully quote the opinions of the scholars from the al-Arba'ah School. For example, the provisions in Articles 115, 129, 130 and 134 require a divorce to be carried out before the court. This provision is not found explicitly in the view of the Madzhab al-Arba'ah. Therefore, many religious institutions and Islamic community organizations issue fatwas regarding divorce outside the court, including the Shia Imamiyyah group. This study aims to compare the concept of fiqh talak in the Shia Imamiyyah with the concept of talak in the Compilation of Islamic Law. This study uses qualitative research with a statutory approach and a comparative approach with library research methods. The results show fundamental similarities and differences between the two concepts. For divorce before the court, there are similarities where Shia Imamiyyah Fiqh requires that the divorce must be witnessed by two people who are fair, mature and reasonable. The KHI arrangement for divorce before the court does not doubt its validity and conformity with Islamic Shari'a because it was taken based on the results of the Ijtihad 'Ulama in Indonesia. The regulation's purpose is to protect women's rights and dignity against bad treatment from men who can impose unilateral divorce.Abstrak: Meskipun muslim di Indonesia menganut paham sunni, namun Kompilasi Hukum Islam (KHI) yang diresmikan melalui Inpres No. 1 Tahun 1991 tidak sepenuhnya menukil pendapat para ulama dari Madzhab al-Arba’ah tersebut. Sebut saja ketentuandalam Pasal 115, 129, 130 dan 134 yang mengharuskan talak dilakukan di hadapan pengadilan. Ketentuan tersebut tidak ditemukan dalam pandangan Madzhab al-Arba’ah. Oleh karena itu, banyak lembaga keagamaan maupun organisasi masyarakat Islam mengeluarkan fatwa akan jatuhnya talak di luar pengadilan, termasuk termasuk golongan Syi’ah ImamiyyahPenelitian ini bertujuan untuk membandingkan konsep fiqih talak pada Syi’ah Imamiyyah dengan konsep talak dalam Kompilasi Hukum Islamserta kesesuaiannya dengan aturan perkawinan di Indonesia. Penelitian ini menggunakan penelitian kualitatif dengan pendekatan perundang-undangan (statute approach) dan pendekatan komparatif (comparative approach) dengan metode penelitian kepustakaan (library research). Hasil penelitian menunjukkan bahwa terdapat banyak kesamaan dan perbedaan yang mendasar di antara kedua konsep tersebut. Untuk perceraian di hadapan pengadilan, ditemukan persamaan dengan Fiqih Syi’ah Imamiyyah yang memiliki persyaratan bahwa perceraian harus disaksikan oleh dua orang yang adil, dewasa dan berakal. Pengaturan KHI atas perceraian di depan pengadilan tidak diragukan lagi keabsahanya dan sesuai dengan Syariat Islam karena diambil berdasarkan hasil Ijtihad ‘Ulama di Indonesia. Tujuan aturan tersebut tidak lain adalah untuk melindungi hak dan martabat kaum wanita atas perlakuan buruk dari laki-laki yang dapat menjatuhkan talak secara sepihak.]]>
<![CDATA[ANALISIS IMPLEMENTASI AKAD IJARAH DI PERBANKAN SYARIAH BERDASARKAN REGULASI DAN FATWA ]]>
<![CDATA[Doli Witro]]>;
<![CDATA[Zufriani Zufriani]]>;
<![CDATA[Arzam Arzam]]>;
<![CDATA[Muhamad Izazi Nurjaman]]>
<![CDATA[ Asy-Syari'ah Vol 23, No 2 (2021): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v23i2.14141
<![CDATA[Abstract: The jarah contract in Indonesia is regulated by various regulations, such as the fatwa of the National Sharia Council of the Indonesian Ulema Council (DSN-MUI) and regulations from the Financial Services Authority (OJK). The fatwa and regulations are the references in the practice of contracts in Islamic financial institutions, one of which is Islamic banking. There may be a discrepancy between the practice of Islamic banking contracts and existing regulations. Therefore, this paper aims to analyze the harmonization between ijarah contract regulations in Indonesia and Islamic banking practices. This article is legal research that uses a normative juridical approach. The sample used in this study is the Indonesian Islamic Bank (BSI). The data analysis technique uses several steps, namely reducing or focusing data, presenting data, and drawing conclusions. The study results indicate that Islamic banking, namely, in this case, is BSI implementing the ijarah contract as one of the contracts used in the financing process. Several regulate ijarah contracts in Islamic Financial Institutions (LKS). The various regulations governing the ijarah contract refer to fiqh muamalah, which are then compiled and transformed into several regulations such as the DSN-MUI fatwa and OJK regulations. From the analysis of the implementation of the ijarah contract at BSI, there are no significant problems with the DSN-MUI fatwa and OJK regulations regarding the ijarah contract.Abstrak: Implementasi akad ijarah di Indonesia diatur dalam berbagai peraturan dari pihak pemangku kepentingan seperti fatwa Dewan Syariah Nasional Mejelis Ulama Indonesia (DSN-MUI) dan regulasi dari Otoritas Jasa Keuangan (OJK). Fatwa dan regulasi tersebut menjadi kiblat dalam praktik implementasi akad di lembaga keuangan syariah yakni salah satunya di perbankan syariah. Tidak menutup kemungkinan terdapat ketidaksesuaian antara praktik akad di perbankan syariah dengan regulasi yang ada. Oleh karenanya, tulisan ini bertujuan untuk menganalisis harmonisasi antara regulasi akad ijarah di Indonesia dengan praktik di perbankan syariah. Artikel ini merupakan sebuah penelitian hukum yang menggunakan pendekatan yuridis normative. Sampel yang digunakan dalam penelitian ini adalah Bank Syariah Indonesia (BSI). Adapun teknik analisis datanya menggunakan beberpa langkah yaitu teknik mereduksi atau memfokuskan data, penyajian data, dan menarik sebuah kesimpulan. Hasil penelitian menunjukkan bahwa perbankan syariah yakni dalam hal ini adalah BSI menerapkan akad ijarah menjadi satu di antara akad yang digunakan dalam proses pembiayaan. Terdapat beberapa yang mengatur akad ijarah dalam Lembaga Keuangan Syariah (LKS). Berbagai regulasi yang mengatur akad ijarah tersebut mengacu pada fiqh muamalah yang kemudian diformulasikan dan ditransformasikan menjadi beberapa regulasi seperti fatwa DSN-MUI dan regulasi OJK. Dari hasil analisis implementasi akad ijarah di BSI, tidak terdapat kesenjangan krusial dengan fatwa DSN-MUI dan regulasi OJK mengenai akad ijarah. ]]>
<![CDATA[KEABSAHAN AKTA PERBANKAN SYARI’AH YANG DIBUAT NOTARIS NON MUSLIM PERSFEKTIF HUKUM ISLAM ]]>
<![CDATA[Mutiara Azura Mulyawan]]>;
<![CDATA[Gemala Dewi]]>
<![CDATA[ Asy-Syari'ah Vol 23, No 2 (2021): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v23i2.14057
<![CDATA[Abstract: This study aims to describe the authority of a non-muslim notary in making a sharia banking deed and the validity of the deed if the notary who makes and reads the deed is a non-muslim. Through Jurisdical-normative approach, this research found that basically a notary, whether they are moslem or non-moslem, has an authority granted by the Act to make a deed, including sharia banking deed. The most important thing, the notary is able to understand and apply all the principles of Islamic banking as part of sharia economic law. For this reason, Sharia Banking Deed made and read by a non-Muslim Notary remains valid as long as it is based on the Act of Notary. However, according to Islamic Law, regarding to al-Baqarah verse 282 and At-Talaq verse 2, the Sharia Banking Deed is invalid if the deed is drawn up and read by a non-Muslim Notary.Abstrak: Penelitian ini bertujuan untuk mendeskripsikan kewenangan Notaris non muslim dalam pembuatan akta perbankan syariah dan keabsahan akta yang dibuat dan dibacakan oleh Notaris non muslim. Pendekatan yuridis ormatif digunakan dalam penelitian ini. Hasil penelitian menunjukkan bahwa kewenangan yang diberikan oleh Undang-Undang kepada Notaris terhadap pembuatan akta membuat semua Notaris baik muslim ataupun non muslim dapat membuat akta perbankan syariah. Yang terpenting ia mampu mengerti dan memahami segala prinsip-prinsip dan asas-asas perbankan syariah yang memang tunduk pada hukum ekonomi syariah. Secara hukum positif, keabsahan dari suatu Akta Perbankan Syariah yang dibuat dan dibacakan oleh Notaris non muslim tetap sah selama berdasarkan UUJN. Namun, secara Hukum Islam Akta Perbankan Syariah tidak sah jika akta tersebut dibuat dan dibacakan oleh Notaris non muslim dengan merujuk pada al-Baqarah ayat 282 dan at-Talaq ayat 2.]]>
<![CDATA[MISINTERPRETATION OF SALAFI JIHADIST ON JIHĀD VERSES: AN ANALYSIS ]]>
<![CDATA[Hudzaifah Achmad Qotadah]]>;
<![CDATA[Maisyatusy Syarifah]]>;
<![CDATA[Adang Darmawan Achmad]]>
<![CDATA[ Asy-Syari'ah Vol 23, No 2 (2021): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v23i2.14757
<![CDATA[Nowadays, the term "Jiha̅d" has taken on the connotation of a frightening term (logophobia). This is due to the fact that religious extremists use it in a very narrow context. Unfortunately, the concept of pure and vast Jihad has been tainted by insights and actions that have transcended its borders, resulting in the term Jihad being viewed negatively by some segments of the world's society. The study examines how these scholars (of Salafi Jihadism) interpret these specific verses of the Holy Quran, as well as how their concepts and explanations regarding Jihad verses differ from other scholars. A thorough qualitative method is used in this article to examine the misinterpretation of the Jiha̅d verses used by Salafi Jihadism. The study shows, first, the Salafi-Jihadi movement interprets jihad verses only based on literal meanings, ignoring the context of the asbab nuzul verses, pay less attention to the period and socio-historical verses revealed. Second, considering jihad as a physical struggle only and war in the way of Allah as a natural obligation for Muslims.]]>
<![CDATA[ARGUMEN FATWA MUI TENTANG PLURALISME AGAMA DALAM PERSPEKTIF HAK ASASI MANUSIA ]]>
<![CDATA[Zainul Mun'im]]>
<![CDATA[ Asy-Syari'ah Vol 23, No 2 (2021): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v23i2.13817
<![CDATA[Abstract: The authority to issue fatwa in Indonesia sometimes puts Indonesia Ulema Council (MUI) under the microscope, where society criticize some of MUI’s fatwas. One of fatwas that raise pros and cons in society is religious freedom matters. Their fatwas on deviant groups and sects are widely regarded as a threat to religious freedom in Indonesia. Based on this explanation, this study aims to discuss the suitability of the legal reasoning in the MUI fatwa regarding the digression of religious pluralism with human rights instruments. This MUI fatwa will be studied using the theory of religious freedom instruments of David Llewellyn, which human rights enforcement agencies have widely used. This study has two conclusions. Firstly, most of the MUI legal reasoning are based on the classic books of Quranic and hadith interpretation. Secondly, the MUI fatwa on religious pluralism is intended to maintain public order, which is one of permissible restriction on degradable-human rights.Abstrak: Sepak terjang Majelis Ulama Indonesia (MUI) menjadi suatu yang menarik untuk dikaji, khususnya terkait argumen dan peran fatwa-fatwanya dalam dinamika hukum di Indonesia. Hal ini penting untuk dikaji karena MUI telah menjadi lembaga yang dianggap paling otoritatif dalam menerbitkan sebuah fatwa di Indonesia. Meski demikian, fatwa-fatwa MUI sering menimbulkan pro dan kontra di tengah masyarakat, khususnya dalam persoalan kebebasan beragama. Fatwa-fatwanya tentang kelompok dan aliran menyimpang banyak dianggap sebagai ancaman atas kebebasan beragama di Indonesia. Atas dasar penjelasan di atas, penelitian ini bertujuan untuk membahas kesesuaian argumen dalam fatwa MUI tentang kesesatan paham pluralisme agama dengan instrumen-instrumen hak asasi manusia. Fatwa MUI tersebut akan dikaji menggunakan teori instrumen kebebasan beragama David Llewellyn yang telah banyak digunakan oleh lembaga-lembaga penegak HAM. Penelitian ini menggunakan pendekatan kualitatif dengan dua hasil penelitian. hasil penelitian pertama menunjukkan mayoritas argumen MUI dalam fatwanya tentang pluralisme agama bersifat normatif, yakni berupa ayat-ayat al-Quran dan hadis dengan berlandaskan kepada penafsiran-penafsiran para ulama klasik. Kedua menunjukkan bahwa fatwa MUI tentang pluralisme agama ini juga menggunakan argumen hak asasi manusia. Argumen tersebut dapat dipahami dari alasan menjaga ketertiban umum yang menjadi dasar keputusan fatwa MUI tentang kesesatan pluralisme agama.]]>
<![CDATA[KONTRIBUSI EKONOMI SYARI’AH DALAM PEMULIHAN EKONOMI INDONESIA DI MASA PANDEMI COVID-19 ]]>
<![CDATA[N Nasrudin]]>;
<![CDATA[Ending Solehudin]]>
<![CDATA[ Asy-Syari'ah Vol 23, No 2 (2021): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v23i2.15552
<![CDATA[Abstract: The purpose of this study is to identify the contribution of the Sharia economy during the Covid-19 pandemic to recover the Indonesian economy. A descriptive qualitative approach is a method in this research with library research as a type of research. This study concludes that at least there are 2 (two) Sharia economy contributions. Firstly, the optimization of Islamic social finance (management and distribution of zakat and waqf funds). Secondly, the development of sharia-based financial technology for online market players following sharia regulations.Abstrak: Tujuan penelitian ini adalah untuk mengidentifikasi kontribusi ekonomi syariah di masa pandemi covid-19 sebagai sebuah ikhtiar pemulihan ekonomi Indonesia. Pendekatan kualitatif deskriptif menjadi metode dalam penelitian ini dengan studi kepustakaan (Library Research) sebagai jenis penelitiannya. Penelitian ini menyimpulkan bahwa setidaknya terdapat 2 (dua) kontribusi pencapaian dari ekonomi syariah, pertama optimalisasi islamic social finance (pengelolaan dan penyaluran dana zakat dan wakaf). Kedua, pengembangan financial technology berbasis syariah bagi pelaku pasar online yang sesuai dengan aturan syariah.]]>
<![CDATA[PERLINDUNGAN ANAK ATAS TRAUMA PSIKOLOGIS PASCA PERCERAIAN ORANG TUA ]]>
<![CDATA[Yayuk Siti Khotijah]]>;
<![CDATA[Fathonah K. Daud]]>
<![CDATA[ Asy-Syari'ah Vol 23, No 2 (2021): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v23i2.13552
<![CDATA[Abstract: This research elaborates the effects of parental divorce on the children psychological condition and are looking for a satisfactory solution to protect them from its negative-psychological effects through Islamic laws approach. This research applied descriptive qualitative method, with data collection conducted through observation, interviews, and documentation. The object of this research is the students of Al-Muhibbin Modern Islamic Boarding School Jatirogo Tuban with divorced parent. The results of this study indicate that the impact of parental divorce on the psychological conditions is shown on the student’s behavior, i.e. feeling inferior to others, become stubborn, rude, and naughty. Therefore, to minimize these negative impacts, one of the efforts that can be used is through Islamic counseling using the forgiveness method which is considered quite effective so the children with this condition can live and participate properly in their community as mandated by the child protection law in Indonesia. Abstrak: Penelitian ini mengkaji tentang perlindungan bagi anak dari pengaruh perceraian orang tua terhadap kondisi psikologis anak. Tujuan dari penelitian ini adalah untuk mengetahui solusi atas permasalahan akibat perceraian orang tua. Penelitian ini bersifat deskriptif kualitatif, dengan metode pengumpulan data yang dilakukan dengan cara observasi, wawancara, dan dokumentasi. Obyek dalam penelitian ini adalah santri PPM Al-Muhibbin Jatirogo Tuban yang menjadi korban perceraian orang tua mereka. Hasil penelitian menunjukkan bahwa dampak perceraian orang tua terhadap kondisi psikologis yang terjadi pada diri santri di antaranya muncul sifat rendah diri terhadap teman-temannya yang lain, menjadi lebih bandel dan nakal, serta bersikap kasar dengan teman-temannya. Untuk mengatasi perubahan terhadap kondisi psikologis anak yang berdampak negatif tersebut, salah satu upaya yang dapat digunakan adalah melalui bimbingan penyuluhan Islam dengan menggunakan metode pemaafan yang dinilai cukup efektif dan sesuai dengan tuntunan ajaran Islam. Hal tersebut dilakukan agar ia dapat hidup, tumbuh, berkembang dan berpartisipasi secara wajar, selaras dengan yang diamanatkan oleh ketentuan tentang perlindungan anak di Indonesia.]]>
<![CDATA[IMPLIKASI JANJI (WA’AD) NASABAH DALAM PEMBAYARAN UTANG PEMBIAYAAN DI BPRS AL SALÂM CABANG BANDUNG DITINJAU DARI EKONOMI SYARI’AH ]]>
<![CDATA[Intan Astiani]]>;
<![CDATA[Neneng Nurhasanah]]>;
<![CDATA[Roji Iskandar]]>
<![CDATA[ Asy-Syari'ah Vol 23, No 2 (2021): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v23i2.12378
<![CDATA[Abstract: Business ethics has an important role as the principle of muamalah in sharia business transactions. The agreed wa'ad determines the contract used as the basis for transactions. The purpose of this study is to analyze the Islamic economic perspective on the implementation and implications of wa'ad in transactions in Islamic People's Financing Banks (BPRS). This study focuses on the implementation of wa'ad in BPRS Al-Salaam. This research was conducted qualitatively using data sources obtained from interviews, observations, and literature studies. The results of this study are the wa'ad provisions made by the customer to the Al-Salaam BPRS, which stated the promise to pay off the remaining financing debt. This is one of the consequences of the customer, and if it is due, the Al-Salaam BPRS will take gradual actions, one of which is executing the guarantee. In addition, the implication of the customer default on the wa'ad carried out is binding on the customer's obligations because the customer has made the wa'ad in the statement letter. In this case, the parties must pay attention to business ethics by the Qur'an and Sunnah. With legal remedies, BPRS Al-Salaam can follow up by applicable procedures.Abstrak: Etika bisnis memiliki peran penting sebagai prinsip bermuamalah dalam transaksi bisnis syariah. Akad yang dijadikan landasan dalam bertransaksi ditentukan dengan wa’ad yang telah disepakati. Tujuan penelitian ini adalah untuk menganalisis pandanngan ekonomi syariah terhadap implementasi dan implikasi wa’ad dalam transaksi di dalam Bank Pembiayaan Rakyat Syariah (BPRS). Penelitian ini berfokus pada implementasi wa’ad di BPRS Al-Salaam. Penelitian ini dilakukan dengan pendekatan kualitatif dengan menggunakan sumber data yang diperoleh dari hasil wawancara, obesrvasi dan studi literatur. Hasil dari penelitian ini adalah ketentuan wa’ad dilakukan nasabah kepada BPRS Al-Salaam yang menyatakan janji akan melunasi utang pembiayaan yang tersisa. Hal tersebut merupakan salah satu konsekuensi nasabah, jika telah jatuh tempo maka BPRS Al-Salaam akan melakukan tindakan bertahap, salah satunya melakukan eksekusi jaminan. Selain itu, implikasi wansprestasi nasabah atas wa’ad yang dilakukan bersifat mengikat secara kewajiban nasabah, karena nasabah sudah melakukan wa’ad di dalam surat pernyataan. Dalam hal ini, para pihak harus memperhatikan etika bisnis sesuai dengan Al-Quran dan Sunnah. Dengan upaya hukum, maka BPRS Al-Salaam dapat menindaklanjuti sesuai dengan prosedur yang berlaku.]]>
<![CDATA[PENEMUAN HUKUM CERAI GUGAT OLEH HAKIM PADA PENGADILAN AGAMA BERDASAR PARADIGMA POST-POSITIVISME ]]>
<![CDATA[Muhammad Helmi]]>
<![CDATA[ Asy-Syari'ah Vol 23, No 2 (2021): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v23i2.15001
<![CDATA[This study aims to guide judges to the Religious Courts in realizing substantive justice about divorce decisions. Based on the Presidential Instruction on the Compilation of Islamic Law and the books of fiqh, if the wife filed for divorce, then she did not get a living from the ex-husband. However, there is a rule of a Supreme Court Circular, the rule is a wife filed for divorce, but she got a living from her ex-husband except for nusyus. The method is normative juridical with a paradigmatic study of Guba and Lincoln. In the ontology of the postpositivism paradigm, the judge views reality as imperfect rules. Therefore, the judge is obliged to explore the laws that live in the community. Epistemology is a rule that has limitations so that it adapts to situations and conditions, but judges must remain objective. The methodology goes from verification to falsification. Because the judge needs to criticize and falsify the injustice that occurs at trial for the wives, for example, the husband of a civil servant feels that he is difficult by the rules, so he orders his wife to sue for divorce which results in not getting a living from her ex-husband]]>
<![CDATA[INTEGRATION OF GREEN SUKUK AND CASH WAQF LINKED SUKUK FOR FINANCING AGRICULTURE SUSTAINABLE ]]>
<![CDATA[Annisa Nur Salam]]>;
<![CDATA[Iskandar Iskandar]]>
<![CDATA[ Asy-Syari'ah Vol 23, No 2 (2021): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v23i2.24059
<![CDATA[Abstract: Green sukuk has an underlying form of environmental preservation activities and is a form of Indonesia's commitment to addressing the impacts of climate change. The Cash Waqf Linked Sukuk (CWLS) is a cash waqf investment in SBSN where the imbalance is channeled to social activities including social infrastructure which is a waqf asset. Based on the two-state sukuk innovations, in general, this research intends to integrate the implementation of green sukuk and CWLS in sustainability. The method used in this research is a qualitative approach with descriptive analysis. The results of this study are the proposed Green CWLS model for financing the agricultural sector. This innovation will be a breakthrough in funding to reduce climate change as well as providing opportunities for Muslims who wish to invest socially, especially in the agricultural sector. Based on the contract used, green sukuk can use ijarah, murabahah, salam, ishtisna`, mudharabah and musyarakah contracts. While CWLS uses a wakalah contract. The hope is that this can become a new recommendation for policymakers such as the Ministry of Finance, the Indonesian Waqf Agency , the Ministry of Religion, and Bank Indonesia in advancing fiscal finance while trying to balance economic and environmental impacts which are currently the focus of all countries. In addition, this model also supports the agricultural sector to improve the welfare of local farmers and ensure food security and security for the people of Indonesia.]]>
