The Criminal Code (KUHP) in force in Indonesia, regarding crimes that result in the death of a person is regulated in "Title XII Book II of the Criminal Code which contains two types of criminal acts, namely Article 359 of the Criminal Code in the form of "Because the mistake (culpa) caused the death of a person ”, with the threat of imprisonment for a maximum of five years or imprisonment for a maximum of one year, while Article 360 of the Criminal Code states “Because of his mistake (culpa) causing a person serious injuries or such injuries, so that person becomes temporarily ill or unable to carry out his office. or temporary work. The Criminal Code contains coercive rules for every citizen if he violates these rules or commits a crime, anyone who violates them will face punishment. Moreover, for the perpetrators of crimes that kill other people's lives, and for the perpetrators will be given legal sanctions in accordance with their actions, thus in society will achieve a "Legal Protection", because legal protection can give a sense of security and peace with the existence of "Legal Certainty". Thus "Legal Protection" and "Legal Certainty" are two inseparable sides. Legal protection cannot be felt without legal certainty, on the contrary, with upholding legal certainty, legal protection will be enjoyed by the community.
{"title":"Analisis Kealpaan yang Mengakibatkan Matinya Orang Ditinjau dari Pasal 359 KUHP: Studi Kasus Putusan Perkara No. 952k/Pid/2010","authors":"Yudi Anton Rikmadani","doi":"10.61234/ahd.v1i2.41","DOIUrl":"https://doi.org/10.61234/ahd.v1i2.41","url":null,"abstract":"The Criminal Code (KUHP) in force in Indonesia, regarding crimes that result in the death of a person is regulated in \"Title XII Book II of the Criminal Code which contains two types of criminal acts, namely Article 359 of the Criminal Code in the form of \"Because the mistake (culpa) caused the death of a person ”, with the threat of imprisonment for a maximum of five years or imprisonment for a maximum of one year, while Article 360 of the Criminal Code states “Because of his mistake (culpa) causing a person serious injuries or such injuries, so that person becomes temporarily ill or unable to carry out his office. or temporary work. The Criminal Code contains coercive rules for every citizen if he violates these rules or commits a crime, anyone who violates them will face punishment. Moreover, for the perpetrators of crimes that kill other people's lives, and for the perpetrators will be given legal sanctions in accordance with their actions, thus in society will achieve a \"Legal Protection\", because legal protection can give a sense of security and peace with the existence of \"Legal Certainty\". Thus \"Legal Protection\" and \"Legal Certainty\" are two inseparable sides. Legal protection cannot be felt without legal certainty, on the contrary, with upholding legal certainty, legal protection will be enjoyed by the community.","PeriodicalId":267350,"journal":{"name":"Advokasi Hukum & Demokrasi (AHD)","volume":"53 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127230711","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mixed marriage in Law No. 1 of 1974 (UUP) is a marriage between two people who in Indonesia are subject to different laws, because of differences in nationality and one of the parties is a foreign citizen and one of the parties is an Indonesian citizen (Article 57 UUP). Based on this statement, according to the UUP, mixed marriage regulations prohibit brides and grooms from different religions. The prohibition is mentioned indirectly in Article 2 paragraph (1) of the UUP, "marriage is valid if it is carried out according to the laws of each religion". If a husband and wife buy a piece of land after their marriage, it will automatically become the property of both of them (husband and wife), based on the provisions of Article 35 paragraph (1) of the UUP. However, if at the time or before the marriage takes place, they make a marriage agreement with separate assets, their ownership becomes each of the husband/wife (Article 29 yo 35 UUP). In mixed marriages referred to in Article 57 UUP, namely a marriage between two people who in Indonesia are subject to different laws, because of differences in nationality and one party is a foreign citizen and one party is an Indonesian citizen, it does not change their citizenship status, still for Indonesian citizens in this case their rights are limited and they are not even given the opportunity to become subjects of HM, HGU and HGB, if at the time or before their marriage they do not make a marriage agreement with separate assets. According to the law, a marriage agreement can only be made at or before the marriage, in other words a marriage agreement cannot be made after the marriage.
{"title":"Hukum Perkawinan Campuran dan Hak Atas Tanah di Indonesia","authors":"Ketut Oka Setiawan","doi":"10.61234/ahd.v1i2.38","DOIUrl":"https://doi.org/10.61234/ahd.v1i2.38","url":null,"abstract":"Mixed marriage in Law No. 1 of 1974 (UUP) is a marriage between two people who in Indonesia are subject to different laws, because of differences in nationality and one of the parties is a foreign citizen and one of the parties is an Indonesian citizen (Article 57 UUP). Based on this statement, according to the UUP, mixed marriage regulations prohibit brides and grooms from different religions. The prohibition is mentioned indirectly in Article 2 paragraph (1) of the UUP, \"marriage is valid if it is carried out according to the laws of each religion\". If a husband and wife buy a piece of land after their marriage, it will automatically become the property of both of them (husband and wife), based on the provisions of Article 35 paragraph (1) of the UUP. However, if at the time or before the marriage takes place, they make a marriage agreement with separate assets, their ownership becomes each of the husband/wife (Article 29 yo 35 UUP). In mixed marriages referred to in Article 57 UUP, namely a marriage between two people who in Indonesia are subject to different laws, because of differences in nationality and one party is a foreign citizen and one party is an Indonesian citizen, it does not change their citizenship status, still for Indonesian citizens in this case their rights are limited and they are not even given the opportunity to become subjects of HM, HGU and HGB, if at the time or before their marriage they do not make a marriage agreement with separate assets. According to the law, a marriage agreement can only be made at or before the marriage, in other words a marriage agreement cannot be made after the marriage.","PeriodicalId":267350,"journal":{"name":"Advokasi Hukum & Demokrasi (AHD)","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130015932","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The problem of Islamic inheritance law is very broad and complex, because it covers the scope of human life and society, from the problems of unborn children to death, so it is impossible to reveal the whole. In one family, if there are several adherents of different religions, namely some who are Muslims and some who are non-Muslims, of course problems will arise, especially problems involving inheritance if one of the family members dies. Regarding inheritance from different religions, Legal Compilation Islam (KHI) does not explicitly state that religious differences are a barrier to inheritance. According to the Fatwa of the Indonesian Ulema Council in number 2, that the gift of property between people of different religions can only be done by means of a gift, will or gift, however, if the heir during his lifetime does not provide the assets are in the form of bequests, wills or gifts, but the Fatwa does not regulate that heirs of different religions can be given the heir's inheritance by means of a Compulsory Will.
{"title":"Pergeseran Hukum Kewarisan Islam di Indonesia dengan Pemberian Wasiat Wajibah Kepada Istri yang Non Muslim Berdasarkan Putusan Mahkamah Agung Nomor 16k/Ag/2010","authors":"M. Suparman","doi":"10.61234/ahd.v1i2.39","DOIUrl":"https://doi.org/10.61234/ahd.v1i2.39","url":null,"abstract":" The problem of Islamic inheritance law is very broad and complex, because it covers the scope of human life and society, from the problems of unborn children to death, so it is impossible to reveal the whole. In one family, if there are several adherents of different religions, namely some who are Muslims and some who are non-Muslims, of course problems will arise, especially problems involving inheritance if one of the family members dies. Regarding inheritance from different religions, Legal Compilation Islam (KHI) does not explicitly state that religious differences are a barrier to inheritance. According to the Fatwa of the Indonesian Ulema Council in number 2, that the gift of property between people of different religions can only be done by means of a gift, will or gift, however, if the heir during his lifetime does not provide the assets are in the form of bequests, wills or gifts, but the Fatwa does not regulate that heirs of different religions can be given the heir's inheritance by means of a Compulsory Will.","PeriodicalId":267350,"journal":{"name":"Advokasi Hukum & Demokrasi (AHD)","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131763915","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The development of the community's need for legal renewal has given rise to many legal phenomena that have emerged at this time. One of them is the submission of legal action for Judicial Review (PK/Heirziening) which is submitted by the prosecutor, even though so far the public sees and knows that legal action for Judicial Review (PK)/Heirziening can only be submitted by the convict, his legal advisor or his heirs. This is clearly regulated in the Indonesian Criminal Procedure Law (KUHAP) that the legal action for Judicial Review (PK)/Herziening is carried out by the convict (can also be submitted through his legal advisor) or his heirs. The legal action for Judicial Review (PK)/Herziening by prosecutors has been carried out repeatedly in Indonesia , and the Chief Justice at the Supreme Court has several times granted the prosecutor's judicial review (PK)/Herziening. The formulation and historical background of the Criminal Procedure Code is clear that PK is the right of the convict or his heirs. The PK requested by the prosecutor has so far violated the regulations legislation. The Criminal Procedure Code does not at all mention that prosecutors can apply for PK, historically PK is actually given as a last resort to the convict or his heirs to change his 'fate'.
{"title":"Dasar Hukum Pengajuan Peninjauan Kembali yang Dilakukan Oleh Kejaksaan","authors":"Reni Halida Malik","doi":"10.61234/ahd.v1i2.37","DOIUrl":"https://doi.org/10.61234/ahd.v1i2.37","url":null,"abstract":"The development of the community's need for legal renewal has given rise to many legal phenomena that have emerged at this time. One of them is the submission of legal action for Judicial Review (PK/Heirziening) which is submitted by the prosecutor, even though so far the public sees and knows that legal action for Judicial Review (PK)/Heirziening can only be submitted by the convict, his legal advisor or his heirs. This is clearly regulated in the Indonesian Criminal Procedure Law (KUHAP) that the legal action for Judicial Review (PK)/Herziening is carried out by the convict (can also be submitted through his legal advisor) or his heirs. The legal action for Judicial Review (PK)/Herziening by prosecutors has been carried out repeatedly in Indonesia , and the Chief Justice at the Supreme Court has several times granted the prosecutor's judicial review (PK)/Herziening. The formulation and historical background of the Criminal Procedure Code is clear that PK is the right of the convict or his heirs. The PK requested by the prosecutor has so far violated the regulations legislation. The Criminal Procedure Code does not at all mention that prosecutors can apply for PK, historically PK is actually given as a last resort to the convict or his heirs to change his 'fate'.","PeriodicalId":267350,"journal":{"name":"Advokasi Hukum & Demokrasi (AHD)","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127727892","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Constitutional and governmental issues and problems occur by looking at the interests of the elite and the will of the people who want fundamental changes related to state life and government life which affect the overall life of a nation state. Indonesia is a very large nation state with a state government that is managed from Sabang to Merauke with various tribes, religions, races and groups that are full of diversity. State and government life is not free from various problems at the elitist and populist levels which are resolved by just and civilized constitutional and governmental mechanisms. One of the various ways to make changes to constitutional legal policy is by making constitutional amendments to the 1945 NRI Constitution. Constitutional amendments to the 1945 NRI Constitution can be seen in the elitist representative legal policy model and the participatory-populist legal policy model. The battle of issues and problems as well as solutions based on representative-elitist legal policy versus populist participatory legal policy will create positive things (constructive nation-building in all fields) and negative things (destructive constitutional movements that destroy the foundations of the unitary state). Anticipating the occurrence of negative things will make the constitutional amendment run smoothly and all parties can accept it openly.
{"title":"Quo Vadis Amandemen Konstitusi: Kebijakan Hukum Partisipatif-Populis Versus Representatif-Elitis","authors":"Partice Rondonuwu","doi":"10.61234/ahd.v1i2.40","DOIUrl":"https://doi.org/10.61234/ahd.v1i2.40","url":null,"abstract":"Constitutional and governmental issues and problems occur by looking at the interests of the elite and the will of the people who want fundamental changes related to state life and government life which affect the overall life of a nation state. Indonesia is a very large nation state with a state government that is managed from Sabang to Merauke with various tribes, religions, races and groups that are full of diversity. State and government life is not free from various problems at the elitist and populist levels which are resolved by just and civilized constitutional and governmental mechanisms. One of the various ways to make changes to constitutional legal policy is by making constitutional amendments to the 1945 NRI Constitution. Constitutional amendments to the 1945 NRI Constitution can be seen in the elitist representative legal policy model and the participatory-populist legal policy model. The battle of issues and problems as well as solutions based on representative-elitist legal policy versus populist participatory legal policy will create positive things (constructive nation-building in all fields) and negative things (destructive constitutional movements that destroy the foundations of the unitary state). Anticipating the occurrence of negative things will make the constitutional amendment run smoothly and all parties can accept it openly.","PeriodicalId":267350,"journal":{"name":"Advokasi Hukum & Demokrasi (AHD)","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129555845","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study aims to explain how librarian professional ethics work as professionalism for the librarian profession. This research method uses the literature review method, from various journals and other written sources that support the discussion of article content. The result of this discussion is that the librarian code of ethics must be understood by members of the profession so that members of the librarian profession carry out their duties for users, colleagues, members of other professions, and the public. As stated in the Librarian Code of Ethics, librarian members are expected to be able to apply the rules written in the Librarian Code of Ethics and practice them in carrying out their duties. Keywords: Ethics, code of ethics, librarians
{"title":"Etika dan Kode Etik Pustakawan sebagai Profesionalisme di Perpustakaan","authors":"Yusniah Yusniah, Eka Andria Yani","doi":"10.61234/ahd.v1i1.29","DOIUrl":"https://doi.org/10.61234/ahd.v1i1.29","url":null,"abstract":"This study aims to explain how librarian professional ethics work as professionalism for the librarian profession. This research method uses the literature review method, from various journals and other written sources that support the discussion of article content. The result of this discussion is that the librarian code of ethics must be understood by members of the profession so that members of the librarian profession carry out their duties for users, colleagues, members of other professions, and the public. As stated in the Librarian Code of Ethics, librarian members are expected to be able to apply the rules written in the Librarian Code of Ethics and practice them in carrying out their duties. \u0000Keywords: Ethics, code of ethics, librarians","PeriodicalId":267350,"journal":{"name":"Advokasi Hukum & Demokrasi (AHD)","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114176178","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Adolescents are a vulnerable age group who are prone to engaging in negative behaviors, such as promiscuity. Therefore, it is necessary to provide guidance and empowerment to adolescents to develop their potential and noble character in accordance with the values of the Qur'an and Sunnah. One of the platforms for providing guidance is through the mosque youth, which focuses on mosque activities, Islamic knowledge, education, youth, and skills. The aim of empowering and establishing the mosque youth is to explore the potential of adolescents to realize noble character according to the Qur'an and Sunnah. Through leadership and organizational training, youth are invited to develop themselves and implement programs that have been designed, such as the Muttaqien Learning House. It is hoped that these programs can improve the quality of learning outside of school and become a platform for personal development and youth interest. The empowerment method used is Participatory Action Research (PAR), which involves adolescents in the decision-making process and implementation of guidance programs. Youth are encouraged to actively participate in leadership and organizational training, as well as designing programs that meet their needs. Through this method, adolescents are expected to become agents of change who are empowered and actively involved in advancing the surrounding environment. The results of the mosque youth empowerment program are the establishment of the Muttaqien Learning House, which improves the quality of learning outside of school. This program is expected to benefit the community, especially students in Gunung Bakti. In addition, mosque youth have also been trained to develop their skills and potential and become leaders who can lead mosque and social activities in the surrounding environment. It is hoped that this guidance and empowerment program for mosque youth will continue and have a significant positive impact on the community. Keywords: Coaching, youth, mosque
{"title":"Pembinaan dan Pembentukan Ikatan Remaja Masjid Dalam Upaya Memajukan Kualitas Remaja di Kampung Gunung Bakti","authors":"Wildan Solihin, Ahmad Fajar","doi":"10.61234/ahd.v1i1.30","DOIUrl":"https://doi.org/10.61234/ahd.v1i1.30","url":null,"abstract":"Adolescents are a vulnerable age group who are prone to engaging in negative behaviors, such as promiscuity. Therefore, it is necessary to provide guidance and empowerment to adolescents to develop their potential and noble character in accordance with the values of the Qur'an and Sunnah. One of the platforms for providing guidance is through the mosque youth, which focuses on mosque activities, Islamic knowledge, education, youth, and skills. The aim of empowering and establishing the mosque youth is to explore the potential of adolescents to realize noble character according to the Qur'an and Sunnah. Through leadership and organizational training, youth are invited to develop themselves and implement programs that have been designed, such as the Muttaqien Learning House. It is hoped that these programs can improve the quality of learning outside of school and become a platform for personal development and youth interest. The empowerment method used is Participatory Action Research (PAR), which involves adolescents in the decision-making process and implementation of guidance programs. Youth are encouraged to actively participate in leadership and organizational training, as well as designing programs that meet their needs. Through this method, adolescents are expected to become agents of change who are empowered and actively involved in advancing the surrounding environment. The results of the mosque youth empowerment program are the establishment of the Muttaqien Learning House, which improves the quality of learning outside of school. This program is expected to benefit the community, especially students in Gunung Bakti. In addition, mosque youth have also been trained to develop their skills and potential and become leaders who can lead mosque and social activities in the surrounding environment. It is hoped that this guidance and empowerment program for mosque youth will continue and have a significant positive impact on the community. \u0000Keywords: Coaching, youth, mosque","PeriodicalId":267350,"journal":{"name":"Advokasi Hukum & Demokrasi (AHD)","volume":"130 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114872335","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Financial literacy is the knowledge, ability, expertise, and belief of a society to manage finances properly and gratefully. Financial literacy is one solution to filter the negative impacts of ICT developments, many financial products/services appear with different patterns, making it increasingly difficult to determine which investments are safe and which are risky. Literacy in finance is important because it is very important. Few Indonesians understand the many financial products and services available, as well as their features and benefits. This research is a literature study, collecting data using secondary data, and literature related to money. Research Topic According to the research, financial literacy is a powerful tool to reduce the victims of investment fraud that is increasingly prevalent in society. Knowledge and education of the general public about finance and financial literacy is very much needed. Keyword: Financial Literacy, Fraudulent Investment
{"title":"Urgensi Literasi Keuangan untuk Menghindari Penipuan Investasi Bodong:","authors":"Purnama Ramadani Silalahi, Ardhia Meianti","doi":"10.61234/ahd.v1i1.27","DOIUrl":"https://doi.org/10.61234/ahd.v1i1.27","url":null,"abstract":"Financial literacy is the knowledge, ability, expertise, and belief of a society to manage finances properly and gratefully. Financial literacy is one solution to filter the negative impacts of ICT developments, many financial products/services appear with different patterns, making it increasingly difficult to determine which investments are safe and which are risky. Literacy in finance is important because it is very important. Few Indonesians understand the many financial products and services available, as well as their features and benefits. This research is a literature study, collecting data using secondary data, and literature related to money. Research Topic According to the research, financial literacy is a powerful tool to reduce the victims of investment fraud that is increasingly prevalent in society. Knowledge and education of the general public about finance and financial literacy is very much needed. \u0000Keyword: Financial Literacy, Fraudulent Investment","PeriodicalId":267350,"journal":{"name":"Advokasi Hukum & Demokrasi (AHD)","volume":"64 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122618552","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Covid-19 pandemic has an impact on all aspects of people's lives, including the economic aspect. Among the effects of the Covid-19 Pandemic felt by most people in terms of the economy are; income decreased until they were forced to lose their jobs. In difficult conditions like this, not a few people are trying to make ends meet without paying attention to ethics. This is due to the pressure of difficult circumstances and the absence of an understanding of the importance of applying Islamic ethics in work and/or entrepreneurship. The impact of the Covid-19 pandemic was also felt by the majority of residents of Central Dibal, Dibal Village, Ngemplak District, Boyolali Regency. In order to anticipate various unethical actions in work and entrepreneurship, it is necessary to socialize about Islamic entrepreneurship ethics. The aim is to educate the public about the importance of ethical principles of Islamic entrepreneurship, especially in unfavorable circumstances as a result of the Covid-19 Pandemic. This socialization activity was carried out using the lecture method from the resource persons and continued with questions and answers and discussions. Residents of Central Dibal feel a number of benefits from the implementation of this community service activity. Among the benefits obtained are; (1) people get comprehensive knowledge about ethics in doing business or entrepreneurship in an Islamic way; (2) the public is aware of the importance of understanding entrepreneurship in an Islamic way in order to avoid sustenance that is not blessed; (3) the community feels the importance of applying Islamic entrepreneurship ethics in various conditions, even though the economic conditions are difficult in the midst of the Covid-19 Pandemic that hit. Keywords: Islamic entrepreneurship ethics; Covid-19 pandemic; socialization
{"title":"Sosialisasi Etika Berwirausaha Islami di Era Covid-19:","authors":"Andi Mardian, Zaidah Nur Rosidah, Siti Rokhaniyah","doi":"10.61234/ahd.v1i1.28","DOIUrl":"https://doi.org/10.61234/ahd.v1i1.28","url":null,"abstract":"The Covid-19 pandemic has an impact on all aspects of people's lives, including the economic aspect. Among the effects of the Covid-19 Pandemic felt by most people in terms of the economy are; income decreased until they were forced to lose their jobs. In difficult conditions like this, not a few people are trying to make ends meet without paying attention to ethics. This is due to the pressure of difficult circumstances and the absence of an understanding of the importance of applying Islamic ethics in work and/or entrepreneurship. The impact of the Covid-19 pandemic was also felt by the majority of residents of Central Dibal, Dibal Village, Ngemplak District, Boyolali Regency. In order to anticipate various unethical actions in work and entrepreneurship, it is necessary to socialize about Islamic entrepreneurship ethics. The aim is to educate the public about the importance of ethical principles of Islamic entrepreneurship, especially in unfavorable circumstances as a result of the Covid-19 Pandemic. This socialization activity was carried out using the lecture method from the resource persons and continued with questions and answers and discussions. Residents of Central Dibal feel a number of benefits from the implementation of this community service activity. Among the benefits obtained are; (1) people get comprehensive knowledge about ethics in doing business or entrepreneurship in an Islamic way; (2) the public is aware of the importance of understanding entrepreneurship in an Islamic way in order to avoid sustenance that is not blessed; (3) the community feels the importance of applying Islamic entrepreneurship ethics in various conditions, even though the economic conditions are difficult in the midst of the Covid-19 Pandemic that hit. \u0000Keywords: Islamic entrepreneurship ethics; Covid-19 pandemic; socialization","PeriodicalId":267350,"journal":{"name":"Advokasi Hukum & Demokrasi (AHD)","volume":"675 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132419388","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：