This paper aims at explaining the criminal provisions in government regulation number 9 of 1975, according to Law Number 12 of 2011. The research method used in conducting this article is a qualitative research method with a normative juridical research type using the statute approach. Sources of data are divided into two forms, namely primary data sources obtained directly from main sources such as the head of the Regional Office of the Ministry of Religions of the Republic of Indonesia, Commission III of the House of Representatives of the Republic of Indonesia, the Head of the High Court of Religion of North Sumatra, and experts in the field of Islamic law. In addition, laws and regulations and the book of ushul fiqh are used as secondary materials. Data analysis was carried out in the stages of data reduction, data presentation, and conclusion. The results show that the criteria for marriage that can be punished or fined are divided into two, namely First, is the presence of intention. Second, the action is detrimental to another person, in other words, the injured person reports or complains about the detrimental action to the police so that it can be processed because the provision is a complaint offense. Tulisan ini bertujuan untuk menjelaskan ketentuan pidana dalam peraturan pemerintah nomor 9 tahun 1975 menurut Undang-Undang Nomor 12 Tahun 2011. Adapun metode penelitian yang digunakan dalam penulisan artikel ini adalah metode penelitian kualitatif dengan Jenis Penelitian yuridis normative menggunakan pendekatan statute approach. Sumber data terbagi pada dua bentuk yaitu sumber data primer yang diperoleh langsung dari sumber utama seperti kepala kanwil Kementerian Agama RI, Komisi III DPR RI, Ketua Pengadilan Tinggi Agama Sumatera Utara, dan pakar dibidang hukum Islam. Selain itu, Peraturan perundang-undangan dan kitab ushul fiqih dijadikan sebagai bahan sekunder. Analisis data dilakukan dengan tahapan reduksi data, penyajian data, dan kesimpulan. Hasil penelitian menunjukkan bahwa kriteria pernikahan yang dapat dipidana atau didenda terbagi kepada dua, yaitu ; Pertama, adalah adanya niat atau unsur kesengajaan. Kedua, tindakan tersebut merugikan orang lain, dengan kata lain, bahwa orang yang dirugikan tersebut melaporkan atau mengadukan perbuatan yang merugikannya kepada pihak kepolisian, sehingga dapat diproses, karena ketentuan tersebut merupakan delik aduan.
Tolerance is an attitude of respecting differences and cooperation to achieve a goals within the framework of diversity. Tolerance in Islam is n new, but it already exists and has been exemplified by the prophet Muhammad Saw since ancient times ago. Religious tolerance according to Islam is not to merge in one another’s beliefs, nor is it to exchange beliefs among different religious groups. Tolerance in Islam is in mu’amalah (social interaction), there are certain mutually agreed upon limits that may and may not be violeted. This is the goal of tolerance in which each party has to control himself and provide space to respect each other’s uniqueness without feeling threatened by their beliefs or right. The Al-Quran has guaranteed that there is no compulsion in religion, meanijng that Muslims are not justified in forcing other people to embrace Islam and the prophet taught not to be hostile to people other than Muslims except those who do not respect and insult Islam. Islam has been taught and developed with gentle practices full of tolerance and this has been proven by the glory of Islam for centuries so that the glory of Islam is recorded in he history world civilization until now
The inability of the law to be an accommodating and acceptable rule makes for disharmony over diversity in Indonesia. Various sharia-nuanced regional regulations continue to emerge in various regional lines in Indonesia. However, it is necessary to conduct legal analysis related to its existence in the constitutional legal system in Indonesia. The research method used is normative juridical. The results showed that in a democratic country positivization of Islamic law both in absolute (law) and relatif (local regulations) does not violate in the constitutional legal system that also guarantees the fulfillment of human rights to its citizens. In addition, the lack of political will from the regional government of North Sumatra to support sharia-nuanced regional regulations proposed by districts / cities that are less responded to by the government at the provincial level that hinders the process of positivization of sharia-nuanced regional regulations in North Sumatra
Ethical behaviour, in its simplest terms, means knowing and doing what is right. Nevertheless, the main difficulty is how to define the word ‘right’. For this purpose, various individuals, cultures and religions have thus far portrayed it in different ways. The present study reflected on the Islamic society, wherein ethical leadership has been one of the most effective factors in its continuation of life and success, with a vital role in its growth, development and progress. Accordingly, the relationship between ethical leadership and the voice of Muslim employees in Kuala Lumpur, Malaysia, in 2021, as the statistical population (n = 2500) was analysed. For this purpose, a standard questionnaire was used to collect the necessary data, whose validity was confirmed by the construct validity in the Linear Structural Relations (LISREL) software and its reliability was checked via the Cronbach’s alpha in the Statistical Package for the Social Sciences (SPSS) software. Besides, path analysis was utilised to test the research hypothesis. Confirmatory factor analysis was correspondingly implemented to examine the data. Ultimately, the study results revealed a significant positive relationship between ethical leadership and the voice of Malaysian Muslim employees (p = 0.80; t = 5.02).Contribution: Based on the literature review and the results of this study, ethical leadership can motivate Muslim citizens to participate in decision-making processes and even allows them to express their creative ideas in organisations and society.
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