Answer:
a. must be approved by the Senate, but not responsible to the Senate or to Congress at large
Explanation:
Cabinet members are approved by the Senate but are responsible to the President and can be fired without the approval of the Senate.
The President is the General Commander of the Armed Forces and he has the power to fire a Cabinet member without the approval of the Senate.
After the suspect's arrest in the criminal justice process does the responsibility for the case switch over from the police to the prosecutor.
Chandler, Fletcher, and Volkow (2009) identified the criminal justice stages of entry, prosecution, adjudication, sentencing, corrections, and return. These stages trace offenders' movement through the criminal justice elements from arrest, through court, to captivity or community-supervision.
The prosecutor's job is to deliver justice to not secure conviction or final judgment so as to satisfy anyone or any motive. His job is to ascertain that whether or not within the whole procedure of arrest to investigation to trial, whether or not the law was followed or not.
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Answer:
d. normative social influence.
Explanation:
An example of normative social influence is peer pressure. You conform to what other people are doing so you can be accepted and avoid social ridicule or judgment.
Answer: Ghareeb Nawaz, or reverently as a Shaykh Muʿīn al-Dīn or Muʿīn al-Dīn or Khwājā Muʿīn al-Dīn (Urdu: معین الدین چشتی) by Muslims of the Indian subcontinent, was a Persian Muslim[3] preacher,[6] ascetic, religious scholar, philosopher, and mystic from Sistan,[6] who eventually ended up settling in the Indian subcontinent in the early 13th-century, where he promulgated the famous Chishtiyya order of Sunni mysticism.[6][7] This particular tariqa (order) became the dominant Muslim spiritual group in medieval India and many of the most beloved and venerated Indian Sunni saints[4][8][9] were Chishti in their affiliation, including Nizamuddin Awliya (d. 1325) and Amir Khusrow (d. 1325).[6] As such, Muʿīn al-Dīn Chishtī's legacy rests primarily on his having been "one of the most outstanding figures in the annals of Islamic mysticism."[2] Additionally Muʿīn al-Dīn Chishtī is also notable, according to John Esposito, for having been one of the first major Islamic mystics to formally allow his followers to incorporate the "use of music" in their devotions, liturgies, and hymns to God, which he did in order to make the foreign Arab faith more relatable to the indigenous peoples who had recently entered the religion or whom he sought to convert.[10] Others contest that the Chisti order ever permitted musical instruments and a famous Chisti, Nizamuddin Auliya, is quoted as stating that musical instruments are prohibited.
Explanation:
