| dc.identifier.citation | John Harris, “State Social Work and Social Citizenship in Britain: From Clientelism to Consumerism”, 29. 6, The British Journal of Social Work, pp. 915-937, 1999. [2] Edi Setiawan, Mengurai Gagalnya Kesejahteraan: Neoliberalisme menjadikan sistem ekonomi kapitalis untuk melahirkan kejahatan pasar, Ahad, 2 Oktober 2011, http://www.hidayatullah. com/artikel/opini/read/2011/10/02/3940/mengurai-gagalnya kesejahteraan.html. Diakses pada 20 Juni 2016. [3] Mishra Ramesh, Globalization and the Welfare State, McMillan, London, 2000. [4] Kenichi Ohmae, The End of the Nation State: The Rise of Regional Economies, McKinsey & Company Inc, Singapore: 1995, pp. 11-17. [5] Fukuyama, Francis (eds), Memperkuat Negara: Tata Pemerintahan dan Tata Dunia Abad 21, Jakarta: Gramedia, 2005, pp. xix. [6] John Perkins, Confession of an Economic Hit Man, US, Read How You Want, 2008, pp. 12-13 [7] Diidentifikasi Erik Reinert, adalah ekonomi sebagai obat yang tidak menyembuhkan, melainkan hanya berfungsi sebagai penawar rasa sakit. Ia tidak menyembuhkan penyakitnya (kurangnya industri lokal yang kuat di negara-negara berkembang), namun cuma meringankan dampak perda gangan bebas global (berupa bantuan keuangan bagi negara-negara miskin), palliative economics ini yang menurut Reinert merupakan pengganti dari development economics yang berkembang di era 1950-1970an, atau new-development economics di era 1990an. Erik S. Reinert, How Rich Countries Got Rich… and Why Poor Countries Stay Poor, London, Constable, 2008, hlm.26-27 [8] Article 110. It is the responsibility of the authorities of the State to create conditions enabling every person capable of work to earn a living by his work. Specific provisions concerning the right of employees to co-determination at their work place shall be laid down by law. Article 110 a. It is the responsibility of the authorities of the State to create conditions enabling the Sami people to preserve and develop its language, culture and way of life. Article 110 b. Every person has a right to an environment that is conducive to health and to natural surroundings whose productivity and diversity are preserved. Natural resources should be made use of on the basis of comprehensive long-term considerations whereby this right will be safeguarded for future generations as well. In order to safeguard their right in accordance with the foregoing paragraph, citizens are entitled to be informed of the state of the natural environment and of the effects of any encroachments on nature that are planned or commenced. The State authorities shall issue further provisions for the implementation of these principles. Lihat: http://publicofficialsfinancialdisclosure. worldbank.org/sites/fdl/files/assets/law-libraryf iles /Norway_ Constitution_1814_(as%20amended)_en.pdf, diakses pada 27 Juli 2019. [9] The Constitution Of Japan, http://japan.kantei.go.jp/ constitution_and_ government_of _japan/constitution_e.html, diakses 27 Juli 2019. [10] Khaeruddin Hamsin, “Maqāṣid Al-Sharī‘ah dalam Penetapan Hukum Islam”, Makalah Pelatihan Majlis Tarjih Muhammadiyah se-Indonesia, Universitas Muhammadiyah Magelang, (2012), pp. 3-6. [11] Asmuni mth, “Studi Pemikiran Al-Maqāṣid: Upaya Menemukan Fondasi Ijtihad Akademik yang Dinamis”, Jurnal Al-Mawarid, Edisi XIV, (2005), pp.169-172. [12] Muhammad Al-Ṭāhir Ibn ‘Āshūr. Maqāṣid Al-Sharī‘ah Al Islāmīyah, Mashna’ Al-Kitab, Tunisia: tt, pp. 51. [13] ‘AIlal Al-Fasi, Maqāṣid Al-Sharī‘ah Al-Islāmīyah wa Makarimuha, Maroko: Mathba’ah Al-Risalah, 1979, pp. 3. [14] Ahmad Al-Raisuni. Naẓarīyah Al-Maqāṣid ‘inda Al-Imam Al Shāṭibi. Al-Dar Al-‘Alamīyah li Al-Kitāb Al-Islāmīyah, tt, 7. [15] Khaeruddin Hamsin, “Maqāṣid Al-Sharī‘ah dalam Penetapan Hukum Islam, pp. 6. [16] Azmi Sirajuddin, “Model Penemuan Hukum dengan Metode Maqāṣid Al-Sharī‘ah sebagai Jiwa Fleksibelitas Hukum Islam”, Istinbath: Jurnal Hukum, Vol. 13, No.1, (2016), pp. 115. [17] Elviandri, Farkhani Khudzaifah Dimyati dan Absori, The formulation of welfare state: the perspective of Maqāṣid al Sharī‘ah, Indonesian Journal of Islam and Muslim Societies, Vol. 8, no.1 (2018), June 2018, pp. 129-130. [18] Khuzdaifah Dimyati, Absori, Kelik Wardiono, and Elviandri, Construction of Maqȃsid Al-Syarȋ’ah Welfare State, International Conference, 16th August 2019, Institut Islam Hadhari Universiti Kebangsaan Malaysia, pp. 18-20. [19] Elviandri, Khuzdaifah Dimyati dan Absori, Quo Vadis Negara Kesejahteraan: Meneguhkan Ideologi Welfare State Negara Hukum Kesejahteraan Indonesia, Mimbar Hukum, Volume 31, Nomor 2, Juni 2019, pp. 261. [20] Absori, (et,. Al). Absori, Kelik Wardiono, Saepul Raochman, 2015, Hukum Profetik, Kritik terhadap Paradigma Hukum Non Sistematik, Genta Publising, Yogyakarta, pp 316-317. [21] Absori, Transformation of Maqâshid Al-Syarî’ah (An Overview of the Development of Islamic Law in Indonesia), al Ihkâm, Vol. 11, No. 1 Juni 2016, pp. 2 | id_ID |
