The profession of bank employees is an honorable one and carries great responsibility in maintaining the stability of the financial system and public trust. In carrying out their duties, bank employees are subject to legal protections and strict banking codes of ethics. However, in reality, violations of the code of ethics do sometimes occur, caused by various factors ranging from weak internal supervision to a lack of understanding of professional ethics itself. Therefore, this research aims to examine in depth the conceptualization of professional ethics for bank employees. The research method used is library research and internet searching. Data collection techniques were carried out by reviewing various sources of information, such as legal books, scientific journals, legislation, and other credible sources relevant to the issues studied. The results of the study indicate that the code of ethics for bank employees is a set of moral principles that serves as the foundation of personal integrity and professional behavior.

General elections (elections) in Indonesia are a major pillar of democracy that require strict supervision and management to ensure fairness and transparency. Independent institutions such as the General Election Commission (KPU), the Election Supervisory Body (BAWASLU), and the Election Organizer Honorary Council (DKPP) play a key role in maintaining election integrity. The KPU is responsible for organizing elections at all levels of government, including planning, implementing, and supervising election stages, with a focus on transparency and public participation. BAWASLU functions as a supervisor to prevent and prosecute election violations, while the DKPP is tasked with handling violations of the election organizer's code of ethics. The research of this paper aims to understand the meaning and main tasks or authorities and functions of each of these institutions. The method used in this study is Library Research and Internet Searching, a literature review of literature in the form of books and articles from relevant internet sources. The results of the analysis show that the synergy between the KPU, BAWASLU, and DKPP is very important in creating democratic and integrity-based elections, with each institution having a role or authority, responsibility, and complementary functions. A deep understanding of the duties and functions of these three institutions is expected to improve the quality of election implementation in Indonesia.

This article discusses political leadership with a focus on the meaning of political leadership, legitimacy, structure and function of political leadership and also political leadership succession in democratic countries. The research method uses literature study or literature review. And also in collecting data, we used the Library Research method in the form of (books) and Internet Searching in the form of articles relevant to the theme created as reference material for writers. Furthermore, the aim of writing is to explain the concept of political leadership comprehensively. By referring to political leadership theories, and also providing a better understanding of the phenomenon of political leadership. Even though there are limitations in references and knowledge, the author hopes for constructive feedback and suggestions from readers to improve quality. So the author hopes to provide benefits for readers in understanding more about political leadership and also our reflections if we want to become leaders in the future.

Changing religions in Arabic is called Riddah. Meanwhile, apostate refers to the perpetrator, namely the person who is an apostate. Riddah linguistically means Ar-ruj?'u 'ani al sya'i il? ghairihi (turning from one thing to another). According to the term, it means leaving Islam to disbelief, either through actions, words, i'tiqad or doubt. Such as believing that Allah SWT, the Creator of Nature, does not exist, Muhammad SAW's apostolate is not true, it justifies actions that are haram, such as adultery, drinking alcohol and wrongdoing, or forbids things that are halal, such as buying and selling, marriage, or denying obligations that agreed upon by the entire Muslim community, such as denying the five daily prayers, or showing behavior that shows that the person concerned has left the Islamic religion, such as throwing the Koran into a landfill, worshiping idols and worshiping the sun.

Islamic criminal  or Fiqh Jinayah regulates criminal activities carried out by Mukhallaf. This act is classified as a criminal act because it disturbs the public and violates the rules of the Koran and Hadith.The aim is to enforce Islamic law for the benefit of the people. This crime is called jarimah and is punished with ukubah. Jarimah is divided into Hudud, Kishash, and Ta'zir. The difference in types of jarimah lies in the rights permitted. Hudud violates Allah's rights and Kishash violates individual rights. Ta'jil is a mixture of both. An example of Jarimah Kishash and Diyat is murder.

Khamar is a drink that has the potential to be intoxicating if consumed at normal levels by a normal person, it is unlawful to drink it. Consuming wine contains a major sin, although there are benefits in human life, but the harm is greater than the benefits. Khamar is regulated in Islamic criminal law because consuming it is an offence. The aim of this research is to analyze the punishment for perpetrators of the crime of khamar in Islamic criminal law. Jarimah drinking alcoholic beverages (khamr) is a case of jarimah hudud, and is threatened with a had punishment, namely the punishment of not less than 40 lashes and may be more. According to the agreement of the ulama, the punishment for those who drink khamr was initially 40 (forty) lashes. Meanwhile, the friends agreed to stipulate 80 (eighty) lashes for reasons of benefit. With the existence of the law of law, more and more people will experience the deterrent effect of drinking alcohol.

. Robbery (hirâbah) in Islamic criminal law (fikih jinayah) is defined as the act of taking someone else's property forcibly and openly on a public road by using violence or the threat of violence. Hirâbah is classified as jarîmah hudud because the type and punishment are strictly determined by shara'. Proof of jarîmah hirâbah in Islamic criminal law is based on the perpetrator's confession (iqrâr), testimony (shahâdah), and strong clues/indications (qarînah) that lead to the occurrence of the jarîmah. Legal sanctions for the perpetrators of hirâbah have been stipulated in the Quran surah Al-Maidah verse 33, which consists of the death penalty, crucifixion, cross-cutting of hands and feet, and exile / imprisonment.