Tanah adat merupakan salah satu ciri utama dalam pewarisan harta mengikut adat perpatih yang memberikan amanah kepada kaum perempuan untuk mewarisi tanah adat. Namun, sejauh manakah pengamalan masyarakat di Negeri Sembilan ini terhadap tanah adat? Apakah isu-isu yang timbul sepanjang perlaksanaan adat ini? Justeru, objektif kajian ini adalah untuk mengenal pasti tahap amalan masyarakat di Negeri Sembilan dalam pewarisan tanah adat dan perlaksanaan undang-undang tanah adat serta isu-isu yang berkaitan dengannya. Kajian kuantitatif ini menggunakan kaedah survei yang melibatkan 525 orang sampel berdasarkan teknik prosedur pensampelan rawak mudah. Hasil kajian mendapati bahawa tahap amalan masyarakat di Negeri Sembilan berkaitan pewarisan tanah adat masih lagi tinggi disamping perlaksanaan undang-undang tanah adat yang terus berjalan sehingga kini . Namun, terdapat beberapa isu yang timbul di sepanjang perlaksanaan undang-undang ini. Masalah yang timbul berpunca sama ada daripada pihak pejabat tanah mahupun pengamal tanah adat itu sendiri. Implikasi kajian ini dapat meningkatkan kesedaran masyarakat terhadap tahap amalan serta isu-isu yang timbul berkaitan tanah adat dan undang-undang tanah adat. Kajian lanjutan boleh dilakukan untuk mengenal pasti kaedah yang terbaik untuk menangani masalah-masalah yang timbul agar amalan pewarisan tanah adat dan perlaksanaan undang-undang tanah adat boleh dijalankan dengan lebih berkesan.

This article discusses the concept of true sale and its application in sukuk issuance whereby the existence of this concept is vital to ensure the permissibility of sukuk issuance especially for asset-backed sukuk. �The purpose of this study is to differentiate the application of true sale contract in asset-based and asset-backed sukuk and to examine whether the concept of true sale involved therein is similar to the Shariah concept of sale. Thus the sukuk underlying contracts are analyzed in order to understand the concept and the practice of both asset-based and asset-backed sukuk. Finally, the study found that the true sale contract is really practiced in asset-backed sukuk but not in asset-based sukuk which make the previous comply with the shariah concept of sale whereby the later although did not apply the true sale contract but still the sukuk is comply with shariah rules.

The aim of dental treatment is to restore function and improve oral health condition. It is an advantage if the treatment conducted can also improve aesthetic. However, current trend of patient’s demand for aesthetic treatment is challenging. This alarming scenario sometimes does not comply with Shariah and Islamic jurisprudence. Crown lengthening is a procedure to facilitate restoration in certain clinical conditions simultaneously improves the aesthetic in anterior region. It involves manipulation of gingiva which requires removal of soft tissue and/or hard tissue. This paper was aimed to discuss the management of missing teeth with crown lengthening surgery from Islamic perspective. In the selected case, a lady requested to replace her denture with a fixed prosthesis that requires surgery. Initially, the surgical procedure was only planned on the right anterior region. However, during the preliminary stage of determining the treatment outcome; crown lengthening on both sides is advice to harmonize the gingival line. The final decision was to carry out surgical procedure on the site of complaint and crown lengthening surgery on both sides. As expected, the outcome of the treatment significantly improved the aesthetic of the patient. This study employs mainly the comparative case study approach where the detail description of the selected case is mapped to the Shariah principles and guidelines related to aesthetic treatment. The selected Shariah principles and guidelines are based on the commonly accepted school of law. In conclusion, this study found that the treatment proposed by the specialist that is based on function first, followed by correction of aesthetics is in line with the guidelines and principles of Shariah as well as legal maxim that falls under acts are judged by their goals and purpose (al-’Umur-bimaqasidiha). Therefore, basic knowledge on Islamic principle is favourable for dentist and patient in deciding the final treatment plan.

Tabung dana khairat kematian (DKK) merupakan keperluan kehidupan umat Islam semasa, kerana ianya berkaitan kos pengurusan jenazah. DKK untuk memberi persediaan awal bagi para ahli ketika menghadapi kematian. Oleh itu, perlu wujud kajian secara konsep dan aplikasi bagi melihat kedudukan menurut syariah. Bahkan DKK juga merupakan ekosistem kewangan sosial halal yang perlu dikaitkan antara satu sama lain bagi menyelaraskan ekosistem. Secara amalan, DKK ini amat diperlukan para ahli yang terlibat dalam badan khairat kematian. Masjid kg parit Muhammad, parit sulong Batu Pahat Johor merupakan salah satu masjid yang menjalankan pengurusan khairat kematian perlu dikaji secara mendalam bagi melihat konsep dan aplikasi. Objektif kajian ini mendedahkan konsep dan aplikasi tabung DKK yang dikategorikan dalam ekosistem kewangan sosial halal kepada para ahli. Kajian menggunakan metod kualitatif melalui pendekatan kajian kepustakaan dan temubual berstruktur. Seterusnya akan dianalisis berdasarkan kepada data yang terkumpul. Hasil kajian ini mendapati bahawa konsep gotong royong/taawun merupakan asas model dalam tabung DKK melalui kutipan sumbangan tabung setiap hari jumat di masjid kg parit Muhammad. Implikasinya konsep dan aplikasi DKK ini menunjukkan kepada ekosistem kewangan sosial halal menjadi sistem asasi dalam tabung DKK. Para ahli khairat kematian mendapat jaminan sosial dalam membiayai kos pengebumian jenazah.

The Death Khairat Fund (DKF), also known as the Death Khairat Money Scheme (DKMS), is a cultural custom observed within the Muslim community. Typically, the management of this fund is a halal financial management ecosystem entrusted to mosque institutions, facilitating the payment process of the local community and ensuring direct benefits in the event of death. The establishment of this fund has become imperative for the everage Muslim community in the realm of funeral management. The rationale behind the utilisation of this fund is in its capacity to facilitate the procurement of necessary resources and aid for the comprehensive management of funerals, thereby streamlining the otherwise complex responsibilities that fall upon the beneficiaries. Nevertheless, there has been a lack of scholarly examination about the alignment of the DKF with the principles of Maqasid Shariah, particularly in relation to the safeguarding of religious interests (hifz al-din). Hence, this initial investigation examines the correlation between the DKF and Maqasid Shariah. The researchers have achieved success in this study through the utilisation of a qualitative methodology. The study concluded that the implementation of the DKF aligns well with the notion of hifz al-din within the framework of Maqasid Shariah. This is due to its ability to rejuvenate the essence of Islam by promoting the integration of Quranic teachings and the practises of the Prophet Muhammad, hence fostering unity among Muslims. An in-depth examination of the correlation between the DKF and other Maqasid Shariah ideas is imperative to ascertain the magnitude of significance and necessity of this fund within the Islamic framework.

The Death Khairat Fund, or the Death Khairat Money Scheme (DKMS), is a pure culture practised among the Muslim community. Usually, this fund will be managed by the mosque institution to make it easier for the local community to make payments and get direct benefits in the event of death. This fund has become necessary for the average Muslim community in funeral management. This is because the benefit of this fund in providing equipment and assistance for complete funeral management has simplified the process of funeral management that needs to be done by the heirs. However, the study of the explanation of the Death Khairat Fund with any principle of Maqasid Shariah has not yet been studied, especially from the point of view of property protection (hifz mal). Therefore, this preliminary study analyses the relationship between the Death Khairat Fund and Maqasid Shariah. The researcher succeeded in this study by using a qualitative method consisting of analysis of articles, newspapers, books, and interviews with the management of the Death Khairat Fund in the mosque, which was selected face-to-face. As a result, the study found that the practice of the Death Khairat Fund is very much in line with the concept of hifz mal from the point of view of Maqasid Shariah because the use of individual property in this fund can have a significant impact on the good of the people and does not lead to any harm and harm. A further study of the relationship between the Death Khairat Fund and other Maqasid Shariah concepts is necessary to see the extent of the importance and need of this fund from the Islamic perspective.

The Death Khairat Money Scheme (DKMS) is a matter that is no stranger to most of the Muslim community. This DKMS is a noble practice that has existed for ages in the Malay community in Malaysia. Therefore, a study on implementing the DKMS system in the state of Malacca has been carried out. Literature review and interview methods have been applied in this study. The study’s results found that implementing DKMS among the selected mosques differs from a management point of view. As a result, the diversity of DKMS management methods in mosque institutions is high. Therefore, it is hoped that a more in-depth and extensive study can be done so that data collection on the management of DKMS in mosque institutions can be perfected for future benefits.

Had Kifayah refers to a minimum basic necessity rate set based on the current cost of living. The objective of this paper is to determine the current Had Kifayah for asnaf candidates focusing more on USIM Pre-Graduate students as the target group. The research method used are the qualitative and quantitative which apart from referring to existing writing and references, a survey was conducted to obtain the latest data from asnaf students through previous databases. The survey has been conducted via online instead one to one interview due to Covid-19 pandemic. Through a survey that covers aspects of student spending and income, the average of spending method has been used as per agreed with all team members to determine the Had Kifayah, in line with the method used by the state Islamic religious council as a reference. With the improvements made in the agreed calculation system, a more accurate calculation method has been developed and at the same time can help the process of proper distribution of zakat.

This study explores the evolution of death charity management in Malaysia in light of technological advancements. Death charity, a crucial form of funeral support providing essential services and financial assistance to families in need during the grieving period, is the focus of this study. The research hones in on the significance of implementing digital solutions to enhance the efficiency and effectiveness of death charity operations. Identified in this study are two online death charity portals, https://bumijez.com/ and https://www.e-khairat.com/, which are instrumental in better management and access to death charity services. The literature review methodology employed in this study utilizes a qualitative design sourced from articles, journals, primary data and secondary data. The study’s findings underline that a robust bereavement management system can offer vital support to bereaved families, alleviating their emotional burden and financial stress during challenging times. Furthermore, the study underscores the importance of raising awareness and educating the younger generation about death charity, as many lack knowledge about preparing to deal with death. The research concludes that integrating technology into death charity management not only streamlines processes but also makes these services more accessible and widely used by the community. In summary, this study emphasizes the necessity of adapting death charity management to contemporary technological trends to ensure that this important service remains relevant and effective in meeting the needs of society.

Family and life takaful play an important role in providing individual financial security especially for 40 percent of households with the lowest income (B40) who are considered to be a vulnerable group in the event of financial depression. The household income for B40 is below RM3,860 per month and is expected to increase to RM5,270 in 2020 as stated in the 11th Malaysia (Economic) Plan. The importance of family and life takaful becomes more significant with increasing risks faced by the B40 such as the higher cost of living, lower savings and high indebtedness, which in turn expose this group to the risk of economic insecurity. Some initiatives have been introduced in order to help the B40 groups such as giving financial aid to encourage them to be involved in entrepreneurship, providing special training sessions to enable them to manage their finances, and providing special takaful coverage (group takaful) for the B40. The objectives of this paper are to explore the viability of establishing a takaful fund for this target group by leveraging on the waqf model; to investigate the extent of the ownership of family and life takaful among the B40; and to identify how the waqf fund can potentially become a mechanism to initiate an exclusive takaful coverage for the B40. This research has been conducted using the qualitative method by focusing on articles, journals and library-based sources. The paper also identifies the Takaful as providing the element of savings and security to policy owners, who usually the main income earner or breadwinner, if something untoward happens and they require financial aid in the future. Besides, takaful is also presented as a savings mobilizer, financial intermediary and promoter of investment activities. Keywords: Waqf, Takaful, B40, Investment, Takaful coverage

This paper proposes a Guiding Principle for Islamic Labour Code and Business Ethics for business entities such as multinational corporations (MNCs) operating in Muslim countries. This code is proposed to ensure the manners in which they conduct with their business operations, in particular the way they manage their employees in accordance with the Islamic principles. In developing such guiding principle, the authors will take into consideration the elements of human rights and corporate responsibilities as well as the notion of maqasid shari’a. In other words, it means achieving and protecting the benefits and good (masalih)for the sake of human beings. This will cover the issues such as the rights and duties of employees in Islam, discrimination against employees, labour associations, child and forced labours and fair distribution of income and wages. This paper is a conceptual paper thus it uses the library-based research method by analysing relevant materials such as the Holy Quran, the Hadith, the traditional Islamic books and literatures, journals, academic textual materials as well as internet sources. The outcome of this paper emphasised that, by incorporating Islamic labour code and business ethics based on the principle of maqasid shari’a, business does not only serve as a purely profit-oriented entity but will also be a more socially-responsible entity that will make profit in a responsible and ethical manner by respecting its employees and people within its sphere of influence. Keywords:Business in Islam, Labour, Corporate Responsibility, Maqasid Shari’a, Islamic law, business ethics.

Islam telah menetapkan kaedah tertentu dalam pembahagian harta warisan termasuklah tanah adat. Dalam pada itu, budaya setempat mempunyai kaedah tersendiri dalam isu pemberian tanah adat yang berbeza dengan kaedah faraid. Kajian ini akan mengkaji sejauh mana budaya setempat atau uruf ini boleh diterima pakai dalam isu pembahagian tanah adat khususnya di Negeri Sembilan. Dalam masa yang sama, kajian ini akan membincangkan syarat-syarat penerimaan uruf dalam pemberian harta pusaka berdasarkan nas al-Quran, Hadis dan pandangan ulama fikah serta dapatan temuramah. Kajian ini merupakan kajian kualitatif deskriptif yang menggunapakai kaedah analisa dokumen dan temubual berstruktur separa. Hasil kajian ini merumuskan bahawa perwarisan tanah adat adalah suatu praktis yang telah diamalkan sejak zaman berzaman di Negeri Sembilan mengikut adat Minangkabau tetapi perlu diselarikan dengan hukum syarak. Selain itu, pemberian tanah adat ini tidak bersifat mutlak, tetapi berdasarkan konsep pemegang amanah yang menyatakan bahawa wanita menjaga amanah tanah adat suku masing-masing. Kajian ini sangat signifikan dalam menyelesaikan isu pewarisan tanah adat untuk menentukan sama ada praktis pemberian tanah adat adalah bertepatan atau bersalahan dengan hukum syarak.

Fenomena penyakit berjangkit antara faktor yang merencatkan kestabilan sosioekonomi sesebuah masyarakat khususnya populasi miskin. Ia disebabkan aktiviti perekonomian yang terbatas, kos perubatan yang meningkat dan akses fasiliti kesihatan yang terhad. Takaful mikro merupakan antara instrumen kewangan Islam yang menawarkan skim perlindungan kesihatan kepada populasi ini. Walau bagaimanapun, operasi takaful mikro dikatakan mempunyai beberapa isu, antara yang utamanya ialah permasalahan kewangan. Sungguhpun secara teoritikalnya, zakat sering dikaitkan sebagai sumber dana alternatif untuk operasi takaful, namun dari sudut praktikalnya idea ini masih samar. Kajian ini bertujuan untuk meneroka potensi, isu serta cabaran takaful mikro sebagai instrumen perlindungan kesihatan bagi kawalan penyakit berjangkit, khususnya dalam kalangan populasi miskin. Metode kajian kepustakaan dan dokumentasi digunakan untuk mendapatkan data. Bagi tujuan analisis, kaedah analisis kandungan, diskriptif, induktif dan deduktif digunakan secara konsisten. Hasil kajian mendapati bahawa takaful mikro adalah relevan untuk menghadapi wabak penyakit berjangkit. Beberapa prospek dan cabaran bagi penggunaan zakat dalam operasi takaful mikro turut dikenalpasti. Kajian ini sesuai dijadikan rujukan bagi institusi takaful mikro, zakat dan agensi lainnya yang terlibat dalam pemerkasaan golongan miskin dalam rangka untuk menambahbaik aspek kesihatan mereka.

Upon attaining independence in 1957, most judges and lawyers in Malaysia received legal education and legal training in the United Kingdom. University of Malaya was the only premier law school in Malaysia during that time. Gradually, the number of law schools increased and now legal education is available in a number of both private and public universities in Malaysia. The landscape of legal education differ post 2008 when new law schools from public universities were made subject to a review conducted by the Legal Profession Qualifying Board (LPQB) – failure to obtain full recognition will result in students from the universities concerned, having to sit for Certificate in Legal Practice (CLP) examination. In the light of this development, legal education in Malaysia has become under strict scrutiny by the legal fraternity, and thus it is a question of what reasonable expectation should the country set on the legal education provided by universities. This article will address legal education from the point of view of universities, the relevance of the CLP examination and the level of skills and knowledge required to produce ‘practice-ready’ graduates. The discussion also considers the availability of the 9-months pupillage before admission to the Malaysian Bar and other criteria for education as provided for by the Malaysian Qualifications Agency (MQA). The whole paper will be based on the Legal Profession Act 1976, the MQA guidelines, the developments of legal education in Malaysia and the experience of laws schools under review by the LPQB and other stakeholders.

Death khairator known as death charity, and funeral administration are closely related concepts. Considering the tradition of managing the remains of the deceased within the Malaysian community, the average mosque institution has formed its own Death Khairat Money Scheme (DKMS). While Skim Wang Khairat Kematian (SWKK) is the Malay term for managing the procedure and equipment of the corpse. This DKMS is a fund intended to prepare in the event of death without considering financial matters in managing the deceased’s remains. The management of DKMS in mosque institutions is not uniform and varies from location to location. This shows that the implementation of the DKMS model is flexible and not strict, depending on the suitability of the population and area. Hence, a random study has investigated the DKMS model implemented in several Malaysian states. A qualitative methodology has already been implemented based on a literature review and interviews with DKMS managers at the mosque, such as the DKMS chairman, DKMS treasurer, and DKMS secretary. As a result, a new model can be proposed to help mosque institutions develop and implement DKMS more effectively and brilliantly. Next, it is hoped that the new model will significantly impact the Muslim community, especially among the youth participating in this DKMS.

Purpose: This study aims to identify the management of the Death Charity Financial Fund (DCFF) through the approach of principles and practices implemented at Ar-Rahmah Sungai Buaya Rawang mosque, Selangor, Malaysia. Theoretical framework: Death Charity Financial Fund (DCFF) is an initiative in collecting donations in preparation for death. The rising cost of funeral expenses has pushed the government, non-governmental organizations (NGOs), and mosque institutions to establish a death charity financial fund. However, the local community considers the mosque a suitable entity for administering the Death Charity Financial Fund. Due to there is no specific law on how to manage it, its applicability differs depending on the mosque. Design/Methodology/Approach: This study adopted a qualitative approach that involved conducting semi-structured interviews with two academicians and mosque manager who are directly involved and responsible for managing the DCFF. In the meantime, through a quantitative approach, managed to gather 70 respondents from communities. Findings: The results of the study found that the principles and application of DCFF in mosque institutions have been in accordance with Shariah and law. Research, Practical & Social implications: The implications of this study found that the establishment of a DCFF is to lessen the burden on the deceased person's family, particularly for those from lower socioeconomic backgrounds. Originality/Value: The study is expected to benefit the community in providing supplies on the day of death, so that family members feel light and easy in financing the funeral management. Also contribute to a financial management system that is required to be made by the Death Charity Financial Fund member group in a comprehensive manner.

Faraid merupakan sebuah sistem pengurusan harta selepas kematian yang dianjurkan oleh Islam. Di Malaysia, bidang kuasa hal ehwal Islam termasuk pengurusan harta pusaka adalah terletak di bawah kuasa pentadbiran negeri. Walau bagaimanapun, sistem pengurusan harta pusaka pada masa kini dilihat masih memerlukan kepada penambahbaikan dan transformasi dari sudut pengurusan dan pentadbirannya. Anggaran sebanyak RM60 bilion harta masih belum dituntut disebabkan oleh kesedaran masyarakat tentang pengurusan harta pusaka masih lagi di tahap yang rendah di samping kekeliruan dengan wujudnya pelbagai agensi yang menguruskan harta pusaka. Justeru, pembangunan model pusat sehenti pengurusan harta pusaka atau FOSC (Faraid One-Stop Centre) ini merupakan sebuah inisiatif yang dibangunkan untuk memudahkan masyarakat menyelesaikan masalah berkaitan harta pusaka dengan lebih efisien. Model pusat sehenti pengurusan harta pusaka (FOSC) ini menyatukan semua agensi-agensi yang terlibat dengan pengurusan harta pusaka di bawah satu pusat bagi memudahkan pengurusan harta pusaka. Model FOSC terdiri daripada lima agensi iaitu Faraid USIM Consultant (FUSACA), Bahagian Harta Pusaka Kecil, Amanah Raya Berhad, Majlis Agama Islam Negeri dan Agensi Guaman & Perundingan. Faraid USIM Consultant (FUSACA) dijadikan agensi yang berperanan penting dalam membuat keputusan dan memberi khidmat nasihat kepada pelanggan. Manakala, Bahagian Harta Pusaka Kecil sebagai agensi yang merekod kes yang dipohon dan diselesaikan dan Amanah Raya Berhad merupakan agensi yang menguruskan hal yang melibatkan harta alih dan mengeluarkan Akuan atau Arahan bagi harta alih. Majlis Agama Islam Negeri menyediakan khidmat pengiraan jumlah nilaian dan bahagian harta pusaka dan Agensi Guaman & Perundingan sekiranya pelanggan memerlukan khidmat peguam atau nasihat. Model FOSC ini boleh menjadi rujukan dan panduan kepada agensi berwajib berkaitan harta pusaka dalam mewujudkan pusat sehenti di negeri masing-masing. Model FOSC ini juga amat diyakini dapat memperkasakan pengurusan harta pusaka di Malaysia dan secara langsung dapat memudahkan masyarakat menguruskan harta pusaka secara mudah dan sahih.

The Nigerian National Health Insurance Scheme (NHIS) was launched with the main objective of providing good quality and cost-effective health-care services for insured persons and their dependants. The new scheme covers the formal public and private- organizations. However, some of Nigerian Muslims disagree and refused to join the scheme claiming that-insurance in any form, is unlawful (haram) as it is considered to be in total contradiction with the principles of Shariah. The study aims are to investigate from the literature available resources of NHIS using qualitative method, if there is any studies fall under the Islamic perspective on the scheme. Therefore, the main objective of the study is to find a research gap. The study analyses the development of the scheme based on the extensive literature on NHIS such as studies by (Agu, 2016; Garba&Ejembi 2015; Adewole 2015; Mohammed et al., 2011; Olakunde 2012; Hussain&Pasha 2011; and Aliyu, 2000 ;) with making discussion on Shariah compliance and Islamic perspective. The study found that all the available studies do not fall under the Islamic perspective on the Scheme they only focus on the cost, attitudes, contributions and way of financing the scheme to the social health insurance. This is the main finding of the research, and it can be considered as suggestion for future research.

Pembiayaan mikro Islam memfokuskan untuk memberikan akses pembiayaan patuh Syariah kepada golongan miskin untuk terlibat dalam aktiviti yang menjana keuntungan agar mereka mampu keluar dari garis kemiskinan. Walau bagaimanapun, beberapa pengkaji seperti Obaidullah & Khan (2008) mendapati bahawa kawal selia kepatuhan Syariah dalam pembiayaan mikro Islam masih lemah. Hifz al-din (pemeliharaan agama) merupakan maqasid yang dianggap penting dalam tadbir urus kewangan Islam. Objektif kajian ini adalah untuk mengkaji perlaksanaan hifz al-din dalam pembiayaan mikro Islam di Malaysia. Amanah Ikhtiar Malaysia (AIM) dipilih sebagai studi kes kerana ia merupakan institusi pembiayaan mikro Islam terbesar di Asia. Kajian kualitatif ini menggunakan kaedah temubual separa struktur bagi mengumpul data. Data dianalisis secara tematik, induktif dan deduktif untuk mendapatkan tema-tema yang relevan. Hasil kajian mendapati beberapa medium digunakan untuk melaksanakan hifz al-din antaranya menawarkan produk patuh Syariah dan menganjurkan aktiviti keagamaan. Kajian ini menawarkan kaedah yang praktikal untuk pencapaian hifz al-din yang boleh dimanfaatkan oleh para pengkaji dan pengamal industri pembiayaan mikro Islam. Kata kunci: Pembiayaan mikro Islam, Amanah Ikhtiar Malaysia, hifz al-din, maqasid Syariah

Fenomena tanah terbiar adalah permasalahan yang dialami oleh setiap negeri di Malaysia. Negeri Sembilan juga tidak terlepas dari permasalahan ini. Akan tetapi keadaan di Negeri Sembilan agak berbeza. Ini adalah kerana kategori tanah terbiar juga merangkumi tanah adat yang terbiar. Tanah adat adalah tanah yang dimiliki oleh suku dari mereka yang mengamalkan Adat Perpatih.� Adat Perpatih merupakan adat yang unik dan telah sekian lama diamalkan oleh penduduk Negeri Sembilan khasnya dan penduduk Melaka secara amnya. Namun begitu, suatu dilema telah dikenalpasti terhadap pembangunan tanah adat ialah cadangan pembangunan yang bakal dilakukan ke atas tanah adat hendaklah mendapat persetujuan pemilik dan Lembaga Tanah Adat terlebih dahulu. Tanah adat juga tidak boleh dicagarkan kepada mana-mana institusi kewangan untuk mengelakkan tanah tersebut digadai sekiranya pencagar gagal melunaskan pinjaman yang bersandarkan tanah adat tersebut. Disebabkan kekangan ini, pihak pemaju dari sektor swasta kurang berminat untuk memajukan tanah adat tersebut. Kertas ini bertujuan untuk menggenalpasti konsep yang sesuai yang boleh diaplikasi untuk membangunkan tanah adat. Konsep tersebut dijangka boleh dijadikan sebagai satu asas dalam meningkatkan kefahaman pemilik dan bakal pemaju terhadap pembangunan tanah adat. Justeru konsep ini dapat dijadikan sebagai panduan dalam usaha untuk membangunkan tanah adat di Negeri Sembilan.