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<p> Family Role and Religious Moderation Islamic Education Perspective: Millenial Radicalism Prediction adalahh untuk mengetahui aturan menanmkan nilai-nilai multikultural di rumah</p>
Sexual Violence Against Children is one of the most damaging problems to the future of mankind and this nation, Indonesia has been an emergency of sexual violence against children, because the data from year to year has always increased significantly, including in Bukittinggi. Therefore, it is necessary to prevent the case, one of the roles for this prevention is the mosque as a religious institution. The mosque must be an institution that consents to this prevention, because in the mosque religious activities and learning that educate the people. for the prevention of this case. The mosque can serve as a place of handling, prevention and at the same time the formation of a preventive character of the case.
<p> This Reseach was titled STUDENTS AWARENESS IN PERFORMING CONGREGATIONAL PRAYERS TO PREVENT RADICALISM , (A Study at IAIN Bukittinggi, STKIP Adzkia Padang, STAI YDI Lubuk Sikaping and STAIN Gadjah Putih Takengon Nanggroe Aceh Darussalam) The research was done on students who regularly performed congregational prayers and had no Islamic aducation backround before entering the universities. Related to the issued of radicalism arround the campuses.</p>
Sexual Violence Against Children is one of the most damaging problems to the future of mankind and this nation, Indonesia has been an emergency of sexual violence against children, because the data from year to year has always increased significantly, including in Bukittinggi. Therefore, it is necessary to prevent the case, one of the roles for this prevention is the mosque as a religious institution. The mosque must be an institution that consents to this prevention, because in the mosque religious activities and learning that educate the people. for the prevention of this case. The mosque can serve as a place of handling, prevention and at the same time the formation of a preventive character of the case
Penelitian ini mengungkap fenomena kekerasan perempuan dan anak di Indonesia. Pertanyaan penelitian yang ingin dijawab adalah (1) Bagaimana perlindungan preventif terhadap kekerasan perempuan dan anak dalam perspektif Hak Asasi Manusia ? (2) Bagaimana penegakkan hukum terhadap Kekerasan Perempuan dan anak dalam perspektif Hak Asasi Manusia ? Perlindungan hukum preventif ini diharapkan akan dapat menanggulangi bahkan mencegah kekerasan terhadap perempuan dan anak yang mana kekerasan tersebut adalah melangar Hak Asasi Manusia. Perlindungan preventif ini dilakukan dengan cara merevisi undang-undang terkait kekerasan perempuan dan anak, dan penanganan khusus kepada pemerintah terhadap korban kekerasan perempuan dan anak. Pnegakkan hukum pemerintah mengupayakan keadilan dan penyelesaian yang tuntas terhadap korban kekerasan ini baik yang diderita oleh perempuan dan anak. Tujuan penegakkan hukum, mewujudkan kepastian hukum bagi korban dan untuk mencegah terjadinya kekerasan terhadap perempuan dan anak. Hasil penelitian ini adalah dapat mengurangi kekerasan terhadap perempuan dan anak bahkan mencegah terjadinya hal-hal tersebut.
Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state’s treatment of corruption is part of the legal policies of the country. Indonesia is an anticorruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyāsah syar’iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyāsah syar’iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyāsah syar’iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyāsah syar’iyyah is the main solution in efforts to prevent corruption.
Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state’s treatment of corruption is part of the legal policies of the country. Indonesia is an anticorruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyāsah syar’iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyāsah syar’iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyāsah syar’iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyāsah syar’iyyah is the main solution in efforts to prevent corruption
Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state’s treatment of corruption is part of the legal policies of the country. Indonesia is an anticorruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyāsah syar’iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyāsah syar’iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyāsah syar’iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyāsah syar’iyyah is the main solution in efforts to prevent corruption
Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state’s treatment of corruption is part of the legal policies of the country. Indonesia is an anticorruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyāsah syar’iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyāsah syar’iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyāsah syar’iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyāsah syar’iyyah is the main solution in efforts to prevent corruption
Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state’s treatment of corruption is part of the legal policies of the country. Indonesia is an anticorruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyāsah syar’iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyāsah syar’iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyāsah syar’iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyāsah syar’iyyah is the main solution in efforts to prevent corruption
Corruption as an extraordinary crime is treated extraordinarily in Indonesia. The state’s treatment of corruption is part of the legal policies of the country. Indonesia is an anticorruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive as a representation of the current Indonesian criminal law politics. Indonesia is an anti-corruption country, but the corruption index is relatively high. The presence of the Corruption Eradication Commission (KPK) seems more repressive in handling corruption cases as a representation of the current Indonesian criminal law politics. But prevention efforts have received little attention. Why have Indonesian criminal law policies not been oriented to the prevention of corruption? Ideally, efforts to prevent corruption in Indonesia use criminal law policies that are based on religious and moral values. Correlatively according to Islamic law, siyāsah syar’iyyah (Islamic legal policy) will have a positive effect on corruption prevention. Institutionalizing siyāsah syar’iyyah for prevention of corruption in Indonesia is relevant to the sociological conditions of religious communities. Is it preventing better than giving punishment? Emergency in dealing with corruption is the same as an emergency in dealing with morality. siyāsah syar’iyyah is used as a way of dealing with moral emergencies. Indonesian criminal law policy that is based on siyāsah syar’iyyah is the main solution in efforts to prevent corruption
