The concept of waqf-based communal space in supporting the independence of coastal communities (Case Study of Tugurejo Village, Semarang)

One aspect of Islamic culture that combines spatial, ritual, and social aspects is land waqf, or the generous granting of land and buildings on it for public use. Waqf forms an esoteric culture that connects the community to Islamic values through the establishment of places of worship and social existence. The fact that waqf has developed in various places raise the question of why waqf has been able to survive for so long, and what are the factors behind this. To answer this question, a study was conducted aimed at formulating the concept of waqf space to support the self-reliance of coastal communities. The research site is a coastal village in Tugurejo village, Semarang city. Through a comprehensive single case study approach, this study yielded the finding that waqf forms his seven spatial themes including: 1) Prayer space theme, 2) studying space theme, 3) Space sharing theme, 4) The business space theme, 5) Settlement infrastructure space theme, 6) Islamic shiar space theme, 7) Conservation space theme. These seven themes of his form a socio-economic concept in the form of a space of fraternity, and are the pillars that support the self-reliance of the community of Tugurejo village.


Introduction
Increasingly dense urban life requires the presence of communal spaces as places for social interaction, gathering and the development of collective activities.This provision allows settlements to grow in a spatially balanced manner and ensures the social sustainability of the community [1].For urban communities, the existence of communal spaces that complement home and work spaces is highly desirable, as it forms an inclusive, egalitarian and resilient vital force to cope with life's challenges.Government policies are institutionalized through the Sustainable Development Goals (SDGs), which also emphasize the importance of achieving participatory and inclusive urban settlements.One of the community spaces that has long developed among Muslim communities is the randwaqf [2].Waqf is a generous charity aimed at doing good to fellow human beings [3].This philanthropy emerges from acts of worship that manifest as collective action and promote social change and eliminate structural inequities in society [4].For waqfs to function and have meaning in people's lives, they must develop systems that regulate staff participation, funding, local connections, and community activities, based on a sense of trust in shared prosperity [5].
As a spatial culture, the waqf space in a city settlement will have three developmental prepositions, which are determined by the condition that 1) urban development has a temporal dimension (before and after conditions); 2) spatial sustainability dynamics; 3) city structures that contain the main force elements that accelerate the urbanization process [6].The preposition of this theory shows that waqf space has temporal dimensions, spatial sustainability as well as elements that accelerate its growth.So that the phenomenon of adi field shows that the waqf space will have a character that is successful and some will not.For this reason, it is necessary to study in depth the role and function of waqf in forming social bonds and community independence.
This research aims to develop the concept of waqf space in forming the independence of local coastal communities in Tugurejo Village, Tugu District, Semarang City.This location is a coastal settlement which has a variety of waqf buildings, including mosques, prayer rooms, schools, Islamic boarding schools and business land such as rice fields and ponds.This research finds dynamic spatial processes in waqf settings in Tugurejo Village.

Research Methodology
This study is a social survey that deals with the lifestyle habits of coastal areas.This qualitative research method uses a constructivist approach to develop concepts based on field phenomena [7].This study uses a case study method to consider the blurred boundaries between phenomena and contexts [8].Case study research is carried out using a comprehensive individual case design.Epistemologically, this study provides insight into the unity between outcomes and contexts of events through sensory, logical, and ethical empiricism of various phenomena to achieve complete knowledge [9].This research is similar to positivist research that seeks generalization, but the difference is that while positivist research deviates from a specific object of observation, it deviates from an overall concept.Therefore, in this research, we do not have hypotheses based on variables or theories, but rather assume social phenomena that occur in the research field from exploratory data and information collection.
Data collection is done through interviews, observations, and secondary data.The interviews were conducted as face-to-face interviews with the participants, and general questions and open-ended questions were asked to obtain the participants' opinions.Observations are conducted through direct site visits to observe community behavior and activities.Secondary data is created by modifying documents held by Waqf institutions.Analysis in case study research aims to interpret all the data in the form of stories, images and maps by classifying data into more detailed information segments.Data analysis is performed in conjunction with on-site data collection processes [7].Data coding uses a domain approach to create specific subtopics and themes the main factual topic is finally found.According to Miles [10], domain analysis can be done through step 1) Identification, it is to identify the main problem in the story.2) Topic classification.Groups of data sorted into baskets based on similarities in thematic content.3) Interrelate and interpret the categories of data in order to understand the meaning of waqf space, and further interpret and link to theory.4) Resolution of conclusions made after interpretation of data.Conclusions are drawn spatial systems theory in sustaining waqf in urban villages.The implications of the research results are presented through a theoretical dialogue and traced back to the ground theory underlying the conduct of the research.

Theory Review
A settlement is a collection of housing and all the elements it contains, which form a pattern of embodiment of a community's cultural values and behavior [11].As a container system, a village includes three design elements: nature (soil, water, atmospheric environment), a network system and its contents, people, and society [12].Traditional settlements are places where people still retain their traditional and cultural values related to faith and religion, such as waqf spaces [13].Symbolic spaces are high-status spaces that are considered to be important to a group, and therefore can be said to be different from ordinary everyday spaces.This space is actually used by social groups to reflect their behavior patterns and perceptions and is often referred to as social space.Understanding the characteristics of this space can be achieved by studying how people see and understand these symbols [14].
Space in the context of phenomenology has definable elements: internal and external relations, centrality, environment, territoriality and scope [15].In archipelago cultures, space is defined as the presence of a shadow area or situation with presence [16].To conclude that space is a three-dimensional area that forms certain geometric postulates resulting from the relationships between internal and external space, centrality, territoriality, and extent, within which the process of expressing meaning takes place.The meaning of space can be observed through three approaches: Form/physical aspects that contribute to the creation of a place, aspects of the activities that take place in a place that are responsive, functional and vital, and aspects of meaning.It is formed from the cognitive, perceptual, and information processes that the user receives [17] [18].This approach allows us to formulate spatial features.
A community space in a social context which a forum for sharing and a place where community activities take place to meet cultural needs [16].This concept gives community spaces a semi-public character that acts as a catalyst or filter for those involved [19].The common room area is secondary as it belongs to several people who know each other [20].The characteristics of a community space can be understood through the relationships among (1) the phenomenon of community behavior, (2) the characteristics of users, and (3) the environment where the incident occurs [21] [22].In this sense, architecture is defined as natural and built physical elements that shape human behavior, and society is understood as a living entity that is dynamic and pursues specific goals based on believed norms [19].The interrelationship of these three aspects forms the spatial environment [23].
One of the smallest residential units in Indonesian cities is the kampung, which is a group of dwellings forming a community system [24].It defines a place of residence as an area in which people live with whom neighborhood relationships exist.On the other hand, Kars defines a village as a part of a city (district) with specific functions (housing and related services) and an independent structural system [25].A village's independence is measured by how well it can organize itself to meet the diverse needs of its inhabitants.In this way, from the neighborly ties institutional in the social and cultural system, an independent village emerges that has the power to solve various life problems.

Waqf Land in Tugurejo Village
Tugurejo village is a coastal settlement covering an area of 370 hectares, including 23,5 hectares of residential and settlement areas, and 346,5 hectares of agricultural and fishing grounds.The Tugurejo people are predominantly Muslim, and their economic structure is such that the majority work as farmers or industrial workers.His waqf in Tugurejo village developed with the growing awareness of the Islamic community.Assets held in trust are real estate such as land and buildings with social functions such as mosques, schools, pesantren, and cemeteries.On the other hand, waqf has a pure land form of rice fields and ponds.The first waqf was in 1880 on the land of Masjid Jami al-Iman.Complementing the presence of the mosque, a surrounding waqf developed in the form of the Rudrot Tribin Islamic Boarding School, the land endowment of Sudirman Secondary School, and the village tomb waqf.Around the same time, Mushola al-Makmoor had a waqf, and as Mushola's assets he was supported by a waqf endowment in the form of three rice fields.Although the mosque is affiliated with Masjid Al Amin, property management is independent and not regulated by the mosque.The next waqf was held at Nurul Dolam Mosque and Al Hikmah Islamic Boarding School.The final waqf will be held at Mushola at Taqwa.The waqf's land totals 17 persils and is used for the construction of a mosque, prayer room, school, Islamic boarding school, rice fields, and fish ponds.

Explore Space Themes A. Prostrate Sacred Space
The first topic was about the sacred prostrate spaces of mosques and prayer rooms.The construction of the mosque in the village of Tugurejo was started in 1880 by Mbah Abu Bakar, a cleric from Tambak Aji village in Islamic Shiar.Over time, a simple surau was built in the village of Klapan (formerly called Tugurejo).After continuing to function properly for several generations, a chapel was finally constructed on land and buildings for the congregation in the 1990s.Thus, the Waqf Mosque in Tugurejo village is in the process of being developed from undeveloped land to Surau, Mushola, and then Jami al-Amin Mosque.Al-Amin is the only mosque in Tugurejo village where Friday prayers are held.The three Musholas formed by the waqf are Mushola al-Makmur, Mushola Nurul Dolam, and Mushola At-Taqwa.People use mosques and mushola rooms to perform obligatory prayers and other sunnah prayers.Obligatory worship takes the form of prayer and begins with ablution for self-purification.The virtue of collective prayer in this mosque has created a cycle in which people move regularly five times a day from neighboring houses to the mosque and vice versa.
People believe that the mosque is the house of Allah SWT, a place to pray and dhikr earnestly (mujahadah) so that it is sacred.Some of the rules attached to this space include: 1. Prayer in the mosque has the virtue of 25 degrees compared to praying outside the mosque.2. Everyone who enters the mosque must be holy from unclean and hadas (visible from the sacred boundary line and place of ablution).3. Prayers are led by the imam in the mihrab room, while the makmum is in the main room of the mosque.4.There is a separation of prayer rooms between men (liwan) and women (pawestren).
The above statement is in accordance with the understanding of sacredness conveyed by Dhavamony, that the sacred space (holy) is something that is protected from violations, disturbances and pollution.Sacred spaces in society are highly respected, glorified and will not be desecrated, or for the Javanese it is a sacred, sacred and blessed space (Ramadhana &;Dharoko, 2018).In addition to prayer, the mosque is also a place of sunnah worship in the form of tahlilal, istighosah, haul, dzibaan, nisfu sakban / prayer of the spirits of worshippers, and recitation of the Quran.The celebration of Islamic Holidays (PHBI) is also carried out in commemoration of the Prophet's Mawlid, Hijri New Year, 10 Muharram, Isra' mi'raj, Nuzulul Quran, Lailatul Qodr, 27 Rojab.Some of the supporting facilities for the implementation of worship include ablution places to purify from unclean and hadas, loudspeakers to chant the adhan and mosque courtyards where sacrificial animals are slaughtered and distributed.Included in the development of this worship is a place for collecting and distributing zakat fitrah and zakat mal as well as charity boxes to accommodate infaq and alms.Looking at this data, it can be concluded that waqf in Tugurejo Village forms the phenomenon of prostrate sacred space.The picture of this phenomenon can be seen from the following picture.

B. Space of Tolabul 'ilmi
The tolabu 'ilmi room is a place to study, both related to religious science and general science of life.Islam strongly emphasizes the importance of studying, because the perfection of faith and Islam must be based on knowledge.The religious Tolabul 'ilmi room in Tugurejo Village was formed during the Prayer at Jami Al Amin Mosque Islamic Day Recitation and Commemoration (PHBI) at Jami Al Amin Mosque and prayer rooms in each neighborhood.In this room, the science of the prophet's sirah, fiqh law, moral creed and other muamalah studies was discussed.As for discussing the condition of the people and da'wah activities, a meeting of Lailatul Ijtimak was held, to build understanding between administrators and community members.
In addition to recitation, Jami Al Amin Mosque is also equipped with Roudlotut Thalibin Islamic Boarding School behind the mosque.This is a boys' boarding school that comes from among students where they learn to memorize the Quran.As for the girls' boarding school, it is at Pondok Al Hikmah at RT 07 RW 01 Tugurejo.
Learning space in the form of formal education developed in the form of SMP Sudirman 6 school.This school has levels from RA, MI and Junior High School levels.All of them are under the foundation "Lembaga Pendidikan Ma'arif" affiliated with Nahdlatul Ulama.Based on the description above, the waqf in Tugurejo Village forms the theme of the tolabul 'ilmi space, as seen in Figure 2 below.Wealth sharing is reflected in rituals such as the use of mosque courtyards for the slaughter and distribution of sacrificial animals on Eid al-Adha, the use of mosque terraces for the distribution of zakat, and the tradition of "Blessed Friday" It is also performed during events.As a secondary form of almsgiving.In addition to religious events, the mosque's space is also often used for life cycle ceremonies such as Ijab and Kabul weddings, prayers over dead bodies, and kenduren as a form of gratitude for the accomplishment of hajat.The various activities that have developed show that Waqf forms a space for wealth distribution in society.Spatial and physical space for shared use can be seen in the presence of environmental clean water infrastructure using TPQ and SMP Sudirman's land to construct deep wells.The excavated water will be used to meet the livelihood needs of the residents.Well water is pumped, collected in reservoirs, and used to meet the consumption needs of the community.In other words, in addition to its main functions, waqf rooms also have support functions that support local life.Space sharing is also seen in the use of overlapping spaces between Al-Amin Mosque, Roudlotut Thalibin Cottage, and Sudirman Secondary School.During the Kurban holiday, the Masjid Nurul Fatah hut yard is used for slaughtering sacrificial animals, and during Friday prayers, the Sudirman Junior High School yard is used as a parking lot for vehicles for mosque visitors.This indicates that there was a symbiotic interaction between the waqf spaces in Tugurejo village.
The space for sharing human resources can be seen in the existence of the takmir secretariat of Masjid Al Amin as a place of coordination and synchronization of takmir institutions.As for educational institutions, the AL Maarif foundation developed which oversees the location of Sudirman Junior High School.Through a well-managed institution, each member can share a role in carrying out technical to strategic steps efficiently.Including in terms of funding, during the construction of mosques and junior high school buildings and cottages, the community joined in bonding to make donations in the form of donations and dues for pond products (shrimp jimpitan) by cutting 2.5% of the harvest for the construction of mosques.
In the aspect of waqf legality, there was a collective registration of waqf assets in the 1990s, where Kyai Asikin acted as wakif for all waqf land in Tugurejo Village.This mass registration shows that the Tugurejo community is compact and has high unity in overseeing the administration of waqf certificates.The description above shows that waqf in Tugurejo Village produces benefits for many people, as well as being a sharing space for various interests of Tugurejo residents.

D. Islamic Shiar Room
Islamic shiar spaces are a form of communication medium that seeks the application of Allah's law in social life.Activities that mark shiar Muslim spaces include loudspeakers and beds as mediums for reproducing the call to prayer (adhan).Shiar spaces are also held during processions of life cycle celebrations such as weddings (Ijab Qobul), village slametan, kenduren, and other cultural festivals that draw on Islamic culture.The various cultural activities that use the mosque as a place of activity display the symbolism of the Islamic shiar in the midst of community life.From a physical point of view, shiar space can be recognized by the presence of waqf buildings, which form the mosque, pesantren and school in the front of the village and form the face forming the symbol of the Islamic village.Space of shiar is inseparable from the historical process of acquiring primary school land for a secondary school carried out by all elements of the Tugurejo community through community waqf.
On the institutional side, shiar space is shaped by the activities of Takmir institutions that manage and carry out the functions of mosques.The takmir region serves as a place to organize the mobilization of resources, both people, services, and materials.Hari Raya prayer processions in squares and slaughtering of sacrificial animals in mosque courtyards demonstrate the spirit of drawing closer to Allah SWT as embodied in the Prophet.This shows that waqf constitutes an Islamic shiar space through an identity that exists for the benefit of society.These various phenomena indicate that the waqf forms a field of Islamic shiar struggle in Tugurejo village.

E. Business Space
Waqf space is not only used as a social service, but can also develop in productive economic aspects.Business space in Tugurejo Village can be seen from the existence of waqf aimed at earning income, namely in the form of rice fields and ponds.Masjid Al Amin has 3 rice fields and 1 pond, while Musholla Al Makmur has 3 rice fields.Rice fields are a space for cultivation, with a series of activities including: ngelepi, nggaru, ngluku, tandur, matun, panen, bero, ulu-ulu.While the pond is a space for aquaculture with a series of activities including: ngasatke lemah, teplok tanggul, pengapuran, mateni omo, mupuk, nebar bibit / tokolan, makani, ulu-ulu, panen.Takmir in managing rice fields and ponds collaborates with sharecroppers with the maro system, where the profits of the business are divided for the benefit of two parties.
In addition to productive endowments, there is also the use of waqf land to build wells and reservoirs as a source of clean water for residents.The well was built on TPQ and SMP Sudirman land.From deep wells, water is pumped into reservoirs and distributed to residents through a water meter system so that the volume of water use in each customer can be known.From this business, water managers get payments, which are used for network operational costs and income for clean water management organizations and RT and RW institutions.
Another business space that developed in the waqf land was the establishment of a drinking water shop in the dormitory of Pesantren Al Hikmah, which served female students and the surrounding community.In developing a business, management is more intended to serve the community than to spell business profits.So that business actors have an idiom opo onone wae diurusi, there is no need to be too excessive in developing a business.This is because waqf land is a trust that must be beneficial for all parties, not only for the benefit of the nadzir alone.The various phenomena above show that waqf in Tugurejo Village is developing to form productive business spaces.F. Environmental Infrastructure Space Waqf in Tugurejo Village forms social spaces in the form of mosques and prayer rooms that serve the social needs of the community.This shows that waqf behavior is the self-reliance of residents in meeting the needs of life.Because waqf grows from community awareness and initiative.Independence not only when erecting buildings, but also in maintaining and operating building functions as expected.The Tugurejo community worked together to build a waqf building, driven by a spirit of self-sacrifice.
Because they realize that environmental infrastructure is a collective need that must be realized through togetherness, involving all resources both energy, cost, thought and time to be able to carry out the function of space properly.
In addition to prayer rooms and educational spaces, the development of environmental infrastructure in Tugurejo also takes the form of a water purification network system that utilizes the Sudirman Waqf lands of TPQ and SMP and the Fasum land of RW 05 as water sources.The supply area includes the settlements RW 01 and RW 05 from the south to the north to the railway boundary.One of his waqf rice fields in Jami Al Iman Mosque was affected by the expansion of the dual lanes.Since the ownership of waqf land cannot be transferred, it has been 10 years since compensation was received.Takmil therefore believed that the mission of waqf had shifted from paddy field functions to railway roads for the benefit of the community.The various phenomena mentioned above indicate that the waqf in Tugurejo village is enjoyed by many people and forms an ecological infrastructure space.See the visualization below for an overview of the state of this space.

G. Preservation Conservation Space
For Tugurejo residents, waqf is a communal wealth that must be cared for and maintained sustainably.This can be seen from the routine efforts made in maintaining and maintaining the quality of mosques and prayer rooms, including in terms of building and renovating buildings as needed.The community believes that waqf nurses are a worship behavior, to produce benefits will have a reward value that continues to flow to wakif.As a communal trust, waqf is protected by the legality of ownership in the form of waqf certificates, so that it will no longer be a problem in the future.Waqf is defined as stopping inheritance and buying and selling, so that children and grandchildren no longer interfere with the ownership status of waqf assets in the future.Certification was carried out collectively in the 1990s, all waqf assets in Tugurejo Village were submitted to the Ministry of Religious Affairs and BPN under the nadzir Kyai H. Zaenal Asikin.The physical management of space is left to the takmir in each environment.
In the aspect of values, conservation is carried out by enforcing Islamic law in using waqf space, not for activities that bring evil (immorality).The main functions developed must be in accordance with the mandate conveyed at the time of the pledge (sighot), while the complementary and development functions can be developed according to the needs of the community.As seen in the management of Masjid Al Amin, from the beginning it has been equipped with waqf rooms such as Pondok Roudlotut Tholibin behind the mosque, SMP Sudirman in front of the mosque and TPQ next to the hut.This indicates that waqf encourages the emergence of new endowments around it that complement each other's functions (complementarity).The various phenomena above show that waqf in Tugurejo Village forms a conservation space.An overview of space conservation in the Al Amin Mosque building can be seen in the following figure.

Fraternity Space Conceptualization
The concept of fraternal space is formed from four empirical themes including Islamic shiar space, sharing space, business space and regeneration space.The concept of brotherhood is formed from the close relationship between individuals in the bonds of ukhuwah Islamiyah, social justice and welfare development.

Ukhuwan Islamiyah
Waqf in its development requires the collective togetherness of the community in shaping the circulation of people, goods, energy and costs in realizing social service spaces.This pattern cannot be separated from the value system (world view) which is believed to be true in the community [27] intention of worship to seek the pleasure of Allah SWT.This togetherness forms the bond of Ukhuwah Islamiyah, which is a sense of brotherhood formed because of similarities in faith and fear of Allah SWT.This bond is transcendental spiritual, so it resides within the mind / spirit in every Muslim soul.This means that brotherhood in Islam is based on a common love for Allah, and a commitment to religious principles.This bond is ideological, thus transcending material worldly things.
In addition to the spiritual dimension, the concept of brotherhood is also shaped by collective efforts to support each other in drawing closer to God, through congregational behavior.Congregational worship is a collective behavior that is very loved by Allah SWT.Congregational worship applies to all sides, both ubudiyah (worship of Allah) and muamalah (worship in the form of good deeds to fellow humans).This togetherness in worship and muamalah forms the concept of brotherhood both at the level of life in the world and the ultimate goal of life in the hereafter.The transcendental meaning of ukhuwah Islamiyah involves a deep longing to reunite with fellow Muslims in the Hereafter, together obtaining eternal happiness in the sight of Allah.

Social justice
Social justice is a paradigm that developed from the teachings of Islam.The principle of social justice in Islam emphasizes the importance of fair and equal treatment for all individuals in society.Islam encourages its Ummah to behave justly, avoiding discrimination and oppression.The realization of social justice in Islam is expressed in the form of equality of welfare through the development of social justice instruments such as zakat, infaq, alms and waqf.Every Muslim is prohibited from exaggeration in matters of property, including the obligation to issue property if it meets the specified limit.
In the waqf space, social justice is developed through caring and empathetic attitudes towards others.This concept of social care, also known as "takaful", refers to caring for each other and helping fellow community members.Muslims are taught to share sustenance, help people in need, and pay attention to the welfare of humanity as a whole.This is reflected in practices such as zakat (compulsory donation to the poor), almsgiving, and voluntary assistance to those in need.
Fraternity in the waqf space involves caring and empathetic attitudes towards others.Individuals and communities support and assist each other in the face of difficulties, challenges, or necessities of life.They seek to understand the situation and needs of others and make useful contributions to improving the common well-being.Fraternity in the endowment space encourages individuals and communities to share resources, knowledge, and skills.They provide each other with assistance and support in building and utilizing waqf in a sustainable manner.This can include sharing information on waqf management, experiences in dealing with challenges, and various resources that can be utilized collectively.
In the managerial aspect, social justice can be seen from the management of waqf which is bound by the deed of establishment (amanah), so that each waqf is independent, and the authority in its management is attached to the appointed nadzir.This pattern makes waqf in urban villages will be decentralized in each nadzir institution established.The sole responsibility of the manager is to Muslims as owners and beneficiaries of waqf.As for the positive law of the state, the nadzir institution will be bound by the provisions of the applicable legislation.From this description, it can be concluded that waqf forms nodes of economic management, which can be developed in encouraging economic growth in a decentralized manner.The description of this pattern of autonomy and decentralization is as shown in the management of waqf assets in Al Amin Mosque and Musholla Al Makmur in Tugurejo Village as follows.The concept of collective welfare development is the spirit of improving the quality of life for all community members, which includes social, economic, infrastructure, and environmental aspects in the village.In the waqf space, development is carried out by managing and utilizing waqf land effectively and sustainably.The social aspect is carried out by improving the quality of human resources through the establishment of schools from elementary to high levels, Islamic boarding schools and other religious learning institutions.In addition, endowments are also used to provide scholarship assistance to those in need.
Waqf is also used to build economic independence by forming a joint business space.This is exemplified by several economic programs in Tugurejo Village in the form of making drinking water shops in the Pondok Al Hikmah dormitory, managing rice fields and adding waqf that generate economic benefits as a source of income for the Al Amin mosque, and management of rice fields at Musholla Al Makmur.The proceeds from waqf are used to meet the needs of the community and support the poor in need.
In the social aspect, waqf is used for social empowerment programs to improve the quality of life of the community.This includes social assistance programs, caring for the poor, and so on through the implementation of zakat, infaq, alms and waqf.As happened in Kaligetas Village, where the profits from drinking water management efforts are used for the rehabilitation of poor houses and so on.
On the environmental aspect, waqf is used for the construction and maintenance of public infrastructure.As in Kaligetas Village, residents use the wells of Masjid Al Falah and Masjid Nurul Fatah for Pamsimas water sources.In the village.Tugurejo is in the form of double track construction, making wells on TPQ land and Sudirman Junior High School to serve clean water for residents.While in Kauman is the development of communal MCK by utilizing the Mulyono family's waqf land.The above phenomenon shows that waqf forms the concept of developing collective welfare in the community.

Construction of the Fraternal Concept
The description above can be concluded that the empirical themes of Islamic shiar space, sharing space, business space and regeneration space construct three socio-economic concepts including: the concept of ukhuwah Islamiyah, social justice and collective welfare development.Ukhuwah Islamiyah is the awareness of the community that fellow Muslims are brothers.This belief is formed from the bond of faith and piety to Allah Almighty which is inward, which implies eternal brotherhood beyond the physical threshold of material.Ukhuwah Islamiyah is formed in the artitoriality of waqf which strengthens each other in carrying out the waqf mandate [28].The concept of social justice is an Islamic rule that emphasizes its people to act justly, avoid discrimination and oppression, which is applied through the instruments of zakat, infaq, alms and waqf.The relationship between ukhuwah Islamiyah and social justice is implemented in the concept of developing collective welfare through concrete steps in the social, economic, infrastructure, and environmental fields within the village.Intersection that combines these three elements forms a socio-economic construction, in the form of the concept of fraternal space, in which an attitude of knowing each other (taaruf), understanding each other (tafahum), helping each other (ta'awun) and guaranteeing each other's security and avoiding worry (takaful).This concept is expressed in the form of a chart as follows.Source: Analysis Results, 2023

Conclusions
The waqf of Tugurejo village was born out of an individual's recognition of the importance of the development of philanthropy in the social system of the community.A waqf constitutes shared assets and wealth that is used as a shared space to meet the vital needs of a community and is managed collectively and communally within the scope of Islamic Sharia law.Waqf land is developed not only for religious purposes, but also for environmental infrastructure services and productive economic activities.This suggests that Waqf are developing in complementary ways to shape social, economic, cultural, and environmental spaces.The Waqf has formed seven spatial themes: prayer space theme, learning space theme, community space theme, business space theme, residential infrastructure space theme, Shia Islamic theme space, and preservation space theme.These seven themes form a socioeconomic concept in the form of a space of fraternity and are the pillars that support the self-reliance of the community of Tugurejo village.

Confession
Through this paper, the authors would like to thank Sultan Agung Islamic University (UNISSULA) and Diponegoro University (UNDIP) for supporting and making this research possible.We would also like to thank the people of Tugurejo village, Semarang, who played an important role in providing information during this study.

Figure 1 .
Figure 1.The theme of sacred space prostrates on the waqf land in Tugurejo Village.Source: Researcher analysis, 2023

Figure 2 .
Figure 2. The theme of Tolabul 'ilmi space on the waqf land in Tugurejo Village.Source: Researcher analysis, 2023

Figure 3 .
Figure 3.The theme of Sharing room on the waqf land in Tugurejo Village.Source: Researcher analysis, 2023

Figure 6 .
Figure 6.The theme of conservation space on waqf land in Tugurejo Village.Source: Researcher analysis, 2023

Figure 7 .
Figure 7.The theme of conservation space on waqf land in Tugurejo Village.Source: Researcher analysis, 2023

Figure 8 .
Figure 8.The concept of decentralization and economic autonomy of waqf space in Tugurejo Village.Source: Analysis Results, 2023