This study aims to explain the position of minority shareholders as interested parties and the legal protection against them from the merger of Limited Liability Companies in Indonesian Laws and Regulations. Merger is a restructuring that is often carried out to improve company performance, therefore there is a need for legal protection for minority shareholders because their position with the principle of one share one vote in decision making on mergers in the GMS is weaker than the majority shareholders Minority shareholders who do not agree with the merger are given the right to sell their shares at a fair price but do not stop the merger process. The method used in this research is normative juridical. The approach used in this research is a statutory approach, namely research that prioritizes legal materials in the form of statutory regulations as a basic reference for conducting research. From the results of the study, it is known that the position of minority shareholders is weaker than the majority in the RUPS, due to the number of share ownership. minority shareholders who do not agree with the merger will be granted an appraisal right, namely the right to sell their shares at a fair price in Article 126 paragraph (2). However, the merger process is still ongoing, which shows that legal remedies by minority shareholders cannot stop the merger process. So that the Company Law has not been able to provide clear legal protection to accommodate the rights and interests of minority shareholders who were disadvantaged in the merger process as required in the principles of Good Corporate Governance (GCG). It is advisable to revise or add to the Company Law in terms of the merger of the Company to be better able to accommodate the rights and interests of minority shareholders towards the merger due to the position of minority shareholders who are still difficult to exercise their rights and interests in the merger, especially in closed companies, to encourage the application of GCG principles so as to guarantee justice and legal certainty for minority shareholders

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Pernikahan adalah suatu akad atau perikatan untuk menghalalkan hubungan kelamin antara laki-laki dan perempuan, dalam suatu pernikahan harus terpenuhi syarat dan rukun nikah, salah satu rukun nikah adalah adanya wali nikah. Wali nikah merupakan segala sesuatu ada dalam syarat-syarat perkawinan. Wali yang tidak bersedia atau yang menolak menikahkan disebut adhal (enggan). Dalam penetapan seorang wali dinyatakan adhal harus berdasarkan pertimbangan yang sesuai syariat. Ketika wali menolak untuk menikahkan, maka pihak KUA akan memberikan surat penolakan perkawina, kemudian calon mempelai perempuan berhak mengajukan permohonan penetapan wali adhal ke Pengadilan Agama seperti yang terjadi pada Salah satu kasus wali nikah (ayah kandung) yang tidak bersedia untuk menikahkan calon mempelai wanita terjadi di di Dusun Pang Nanggro Gampong Arongan AB Kecamatan Lhoksukon Kabupaten Aceh Utara, wali nikah tersebut menolak untuk menikahkan putrinya dikarenakan menurutnya bahwa calon suami dari mempelai wanita tersebut telah mempunyai istri dan anak. Padahal faktanya calon suami dari pemohon masih berstatus lajang. Atas penolakan pernikahan tersebut mempelai wanita mengajukan permohonan untuk penetapan wali Adhal atau wali hakim ke Mahkamah Syar’iyah Lhoksukon dalam perkara Nomor 78/Pdt.P/2014/MS-LSK.

This study aims to identify and analyze the factors causing the mosque waqf land dispute in Ulee Tanoh Village, Tanah Pasir District, North Aceh Regency, and also to identify and analyze the process of resolving mosque waqf land disputes in Ulee Tanoh Village, Tanah Pasir District, North Aceh Regency. The claim made by the plaintiff against the mosque's waqf land that the land that has been waqf does not have a waqf deed as evidence. So that the absence of a waqf deed becomes a reason for a lawsuit against land that has been waqfed. This condition made the plaintiffs bolder to file a lawsuit, even though basically it was enough to make waqf of one object with the pledge of waqf alone, not involving many parties. Regarding waqf land, it is contained in Law No. 41 of 2004 concerning Waqf, but the reality is that some waqf runs are not in accordance with the regulation. This study uses a qualitative research method with an empirical/juridical sociological approach. This study uses descriptive data in the form of written and spoken words of people or observed behavior. Based on the results of the study, it is known that the dispute over this mosque's waqf land is that it does not have a waqf deed as evidence and also that there is no sincere intention from the heirs, namely the heirs in accepting the fact that their mother's land has been waqf not yet wholeheartedly and in the process of settlement. The dispute over the mosque's waqf land with the heirs resulted in a peace agreement, namely the mosque's waqf land can still be used as usual by the people of the three mosques. However, the mosque, village apparatus and the community must pay compensation to the heirs. Payments are made by paying in installments once a week and can be repaid at the end of 2019. The money paid to the child of the wakif comes from the waqf of the village community and outside the village. The ownership rights of the land have been transferred to the community of Ulee Tanoh, Mee Meurubo, Matang Ranub Laseh, as well as the Muslims and Muslimat.

Hikmah daripada penghukuman dalam Islam adalah untuk menegah manusia dan menahan manusia daripada mendekati perbuatan jenayah, memelihara masyarakat daripada kefasadan, dan menyucikan daripada dosa dan noda. Tulisan ini bertujuan untuk melihat falsafah penghukuman dalam Islam. Adapun falsafah penghukuman dalam Islam adalah sebagai pembalasan, selain daripada itu hukuman juga dapat memberi kesan yang ditinggalkan oleh hukuman ke atas penjenayah yang memberi pengajaran, memperbaiki dan menghalang seseorang daripada melakukan jenayah. Selain daripada itu hukuman juga  untuk membersihkan dosa penjenayah dan menyelamatkannya daripada azab di akhirat. Selain daripada itu penghukuman juga bertujuan untuk menimbulkan rasa gerun kepada orang awam akibat hukuman yang dikenakan kepada penjenayah. Ia merupakan suatu kaedah pencegahan dan pendidikan kepada orang ramai agar tidak terlibat di dalam jenayah. Hukuman yang dilaksanakan juga bertujuan untuk mewujudkan rasa keadilan kepada manusia bagi menjamin kebahagiaan hidup, keadilan dalam menjalankan hukuman sehingga akan menghasilkan kemakmuran dan kedamaian dalam masyarakat.