Corporate Social Responsibility (CSR) as an Implementation of Social Fiqh to Empower Society. Corporate Social Responsibility (CSR) is the responsibility of businesses in their undertakings. CSR in the perspective of social fiqh is no only position as an obligation of business that must be there as a part of social life. The government must support business in implementing CSR from voluntary to mandatory requirements so that the existence of CSR can be felt in reality by society. Optimisation of the CSR function in the supporting the success of development can be undertaken by synergising three potentials, namely tertiary education institutions who have the science, sufficient technology and human resources; government who has the space, society and development plans as well as businesses who possess CSR funding.DOI: 10.15408/ajis.v14i1.1253
Indonesia is a country built on the pillars of diversity, in terms of ethnicity, culture, custom, and religion. Indonesian society is also known as a religious society, with religious values in various aspects of life. However, Indonesia is not a religious country, nor a secular country. If for Indonesians, religion is not their main purpose, then, it is a part of their life.There has been a smooth cohesion between religion and tradition in Indonesia. One of the examples is the tradition of Nyabek Toloh in Madura, which is a marriage proposal tradition. This paper examines the practice of nyabek toloh in Romben Guna village, Dungkek Region, Sumenep-Madura. The purposes of nyabek toloh are to symbolize the establishment of a relationship between the family of a male and female fiancé; to show the responsibility of a man to a woman by giving toloh; to maintain man’s dignity, and to maintain the tradition of sangkolan (elders). Conducting nyabek toloh is a must in abhakalan (marriage proposal); the absence of nyabek toloh will lead to the cancellation of abhakalan.
In marriage, the thing that is most avoided is a divorce. Divorce is the termination of the husband and wife relationship which is carried out legally at the time of trial. From year to year, there is an increase in the number of divorces in Indonesia, including the number of divorces in Kuningan Regency. This study analyzes divorce cases in villages in Kuningan Regency, the analysis is carried out by using data mining clustering methods using the K-Means algorithm. The clustering method is grouping data based on the same characteristics. In determining the number of clusters by using the value of the smallest Davies Bouldin Index, it is hoped that the number of clusters formed can be more optimal. The results of this study are that there are 4 clusters consisting of villages or sub-districts with different divorce rates, namely the highest divorce rate, high divorce rate, medium divorce rate, low divorce rate, and lowest divorce rate
This study focuses on the problem of the extent to which human rights and islamicity (Islamic law norms) are accommodated within Indonesian anti-terrorism law (Law No. 5 of 2018). The study uses a qualitative approach with a documentary study in data collection. The result shows that Law No. 5 of 2018 has threatened human rights in some issues. This is indicated by certain matters including arrest, detention, capital punishment, interception, and revocation of citizenship. Meanwhile, the islamicity of Law No. 5 of 2018 is open to interpretation and reinterpretation. The study of measuring human rights and islamicity of Law No. 5 of 2018 has a significant contribution to the substantive implementation of Islamic criminal law in the context of Indonesianness, as well as modernity, which also means the implementation of Islamic law and human rights at once.
Questioning the Religious Freedom and blasphemy in Indonesia. The presence of the Constitutional Court in the reform era is the strengthening of the foundations of constitutionalism in the Constitution of the Republic of Indonesia Year 1945. The Court in this case a role to enforce and the protector of the citizen's constitutional rights and the protector of the human rights. Including in this case, the right to religion and religious practices and teachings of their respective religions, in accordance with the constitutional mandate. However, on the other hand there is the discourse of freedom of expression and freedom of speech includes freedom to broadcast religious beliefs and understanding of the "deviant" and against the "mainstream" religious beliefs and understanding in general, as in the case of Ahmadiyah. The Court in this case is required to provide the best attitude when faced judicial review in this case still required in addition to guarding the constitution in order to run properly. Abstrak: Menyoal Kebebasan Beragama dan Penodaan Agama di Indonesia. Kehadiran lembaga Mahkamah Konstitusi di era reformasi merupakan upaya penguatan terhadap dasar-dasar konstitusionalisme pada Undang-Undang Dasar Negara Republik Indonesia Tahun 1945. MK dalam hal ini berperan menegakkan dan melindungi hak-hak konstitusional warga negara (the protector of the citizen’s constitutional rights) dan pelindung HAM (the protector of the human rights). Termasuk dalam hal ini, hak untuk memeluk agama dan menjalankan ibadah serta ajaran agamanya masing-masing, sesuai dengan amanat konstitusi. Namun, disisi lain ada wacana kebebasan berekspresi dan kebebasan berpendapat termasuk didalamnya kebebasan untuk menyiarkan keyakinan dan pemahaman keagamaan yang “menyimpang” dan bertentangan dengan “mainstream” keyakinan dan pemahaman keagamaan pada umumnya, seperti dalam kasus Ahmadiyah. MK dalam hal ini dituntut untuk mampu memberikan sikap terbaik saat dihadapkan judicial review dalam kasus ini selain tetap dituntut untuk mengawal konstitusi agar dapat berjalan sebagaimana mestinya. DOI: 10.15408/jch.v2i2.2314
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