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Community service aims to provide an understanding of underage marriage and legal consequences according to the Marriage Law. The target to be achieved in community service is its own community, especially for the mothers who are joined of the group PKK Desa Klegen Colomadu, Karanganyar regency. To achieve the objectives that have been set in the community service, the method used is a speech which followed by question and answer session.. The speaker seeks to present the legal counseling material in a straightforward and compelling way so that it is easier to understand. The atmosphere is made as comfortable as possible so that the participants do not hesitate or embarrassed to ask. Every question is always tried to be answered. After following this activity, the community is hoped to be more understand about underage marriage and its legal consequences as regulated in the Marriage Law.Keywords: Underage Marriage, Legal Effects and Marriage Law

This study aims to find out how the implementation of the traditional traditions of noble marriages in Rubit Village and the perspective of the Catholic religion on noble marriages. This research method was carried out with a qualitative descriptive approach. The data sources used are primary data sources and secondary data sources. The informants involved in this research were the traditional leaders of Rubit Village, community leaders and the parish priest of the Holy Cross of Koangrotat. Data collection techniques used are observation techniques, interviews and documentation. Data analysis techniques include data collection, data reduction, drawing conclusions and verification. The research results obtained are that noble marriage is the most respected marriage because it contains the most noble and sacred values ​​to maintain human dignity. So that noble marriage is processed in an open, orderly and respectable manner and is planned based on the perspective of custom and religion. The perspective of the Catholic religion on noble marriages is that marriages are considered sacred because in noble marriages the rite of opening the veil is performed which is a symbol that the couple has not lived together.

This research aims to determine defects in marriage from an Islamic legal perspective. And to understand the concept of marriage fasakh due to a flawed Islamic legal perspective. This research was carried out using library research and paying attention to the field (Field Research). The results of the research show that defects in marriage from an Islamic legal perspective are physical and spiritual defects that cannot be removed or can be removed but only in a long time. Among the diseases specific to men: (1) Jabb/castration, namely cutting off the genitals (penis) and both testicles. (2) Unnah/impotence. (3) Khusha', namely cutting, finding or removing both testicles, without cutting the penis. And defects specifically for women are (1) Ratq, namely blockage of the vaginal canal, (2) Qarn, namely the presence of something that protrudes and blocks the vaginal canal. (3) 'afal, namely the appearance of foam in the vagina. (4) Ifdha, namely the mixing of the sexual canal with the urinary tract, or the mixing of the sexual canal with the anal canal. (5) Istihadhah. The defects that exist in men and women are (1) madness, (2) Leprosy (juzam). (3) Leprosy (baras), (4) Bakhar disease (foul-smelling mouth) and Sunan (foul-smelling sweat. And Imam Ahmad made transvestism a defect which causes marriage fasakh. The concept of marriage fasakh is caused by a defect in the perspective of Islamic law, which is to sever ties of relationship. between husband and wife. This occurs because the conditions are not fulfilled when the marriage contract takes place. In the Hanafi and Maliki schools of thought, this divorce is categorized as thalak ba'in and cannot be reconciled, and according to the Syafi'i and Hanbali schools it is stated that separation between the husband and a wife who is caused by an illness or defect is called fasakh, not thalak (divorce carried out by the husband). And if the defect is known before marrying her, he may divorce her and he is not obliged to pay the dowry.

This research is entitled "Effectiveness of the Role of Religious Courts in the Implementation of Marriage Age Limits as an Effort to Reduce the Rate of Early Marriage (Study at the Sukoharjo Religious Court in 2024)" which is based on a phenomenon in society related to the rise of teenagers having relationships like husband and wife. to pregnancy out of wedlock at an age that has not yet reached the minimum age limit for marriage. Islamic law does not provide clear boundaries for marriage, it only determines the measure of a person's maturity when they reach puberty. Islamic jurisprudence scholars agree in determining taklif, namely when semen comes out for men and menstruation for women, which is different from Law Number 1 of the Year. 1974 provides a clear age limit for someone to get married, namely 19 years for men and 16 years for women. Marriage dispensation is a grant of the right to a person to marry even though they have not yet reached the minimum marriageable age. Marriage dispensation is regulated in Article 7 paragraph (2) of Law Number 16 of 2019, an amendment to Law Number 1 of 1974 concerning Marriage. Marriage dispensation is an exception to Article 7 paragraph (1), namely that the age limit for marriage for men and women has reached 19 (nineteen) years. This type of research is field research or field research which can also be called qualitative research. Therefore, the author conducted this research at the Sukoharjo Religious Court, regarding data sources the author chose primary data sources, namely data from the court and secondary data sources, namely from several books as references. The data collection techniques used are observation, documentation and archive methods. The approach method used in this research is normative juridical, namely research that begins deductively with an analysis of the articles in the statutory regulations that regulate the above problems. Juridically, this means research that refers to existing literature studies or secondary data used. Meanwhile, normative means legal research which aims to obtain normative knowledge about the relationship between one regulation and another and its application in practice. The method used is a descriptive method by means of document analysis. In other terms it is also called content analysis or information analysis which focuses its activities on document research, analyzing regulations and legal decisions.

Wrong relationships influence sexual behavior, especially among teenagers. Casual sex is a relationship between a man and a woman that does not involve marriage. To prevent this from happening, the role of parents is very important. However, in reality, many parents feel that their children do not receive enough attention due to busy schedules and limited supervision time, so that many teenagers have problems. Apart from that, environmental influences (peers) can have a negative impact. The aim of this socialization activity is to spread knowledge through education about free sex among teenagers, and it is hoped that students' knowledge and behavior regarding free sex among teenagers will change. In Indonesia, sexual and reproductive health education for adolescents has not been fully accepted by society. This is influenced by the complex environment of social, cultural and religious life. Many people consider sexual and reproductive health education to be a taboo topic for the younger generation. This situation makes teenagers feel anxious when making reproductive health decisions. However, as time goes by, the influence of Western culture brings freedom and open access to information, thus providing opportunities for teenagers to take negative actions towards reproductive health.

This study aims to analyze clauses in compound sentences in Mia Chuz's Wedding Agreement Novel. The research method used is qualitative descriptive research method. The descriptive method is the presentation of data based on facts as contained in the novel "Wedding Agreement" by Mia Chuz. The research technique that researchers used in this study is the analysis of clauses in compound sentences. Done by reading the novel "Wedding Agreement" by Mia Chuz. Then the novel "Wedding Agreement" by Mia Chuz was analyzed by related researchers about the clauses in compound sentences in chapter 2 of the novel. From the results of the study, there are 7 free clauses and 4 bound clauses in equivalent compound sentences. Furthermore, there are 10 free clauses and 4 bound clauses in multilevel compound sentences. So that the total number of free clauses is 17 and 8 bound clauses in compound sentences in the novel "wedding agreement" by Mia Chuz.

The premarital period can be linked to the preconception period, because after marriage a woman will immediately undergo the conception process. The preconception period is the period before pregnancy. The preconception period is the period of time from three months to one year before conception and ideally should include the time when the ovum and sperm are mature, which is around 100 days before conception. The nutritional status of WUS or premarital women for three to six months during the preconception period will determine the condition of the baby born. The prerequisites for perfect nutrition during the preconception period are the key to the birth of a normal and healthy baby. Marriage is one of the steps that must be taken to build a harmonious family. To take this step, all preparations are needed to form a harmonious family. The goal after carrying out the activity is to hope that catin will be exposed to health material regarding pre-wedding preparation and pre-marital screening. KIE community service activities for catin preparation and premarital screening have been carried out in the form of counseling, providing information and education regarding catin preparation and premarital screening. With a commitment to providing KIE catin and program sustainability will be carried out by KUA Medan Johor. It is hoped that this activity will not end in service activities, but with the media leaflet it can be used as a policy for the relevant agencies to develop it in the form of an application as a course method for catin in the health sector so that KUAs in other areas can utilize the application in implementing courses for catin, especially in the field of health.

This study aims to reveal and describe the form of presentation of Gambyong Dance in shadow puppet performances at weddings in Desa Baru, Ranah Batahan District, West Pasaman Regency. This research is qualitative research with descriptive method of analysis. The research instrument is the researcher himself and is assisted by supporting tools such as stationery and cameras. Data were collected through observation techniques, interviews, literature studies, and documentation. The steps of analyzing are carried out through data collection, data reduction and conclusion making. The results showed that the form of presentation of Gambyong Dance in Desa Baru was collaborated with a shadow puppet performance that told about Arjuna's marriage with Dewi Borosumbroto.Gambyong Dance was performed by 4 female dancers 1 puppeteer. The movements of this Gambyong dance are the Sekaran Rorok Asem movement, the Jamang Trap movement, the Sekaran Kawilan movement, the Egol movement, the Sekaran Kesetan Sampir Sampur movement and the Mentangan Seblak Sampur movement. The floor pattern of Gambyong Dance is a straight line floor pattern and a curved line floor pattern. The accompaniment music of Gambyong Dance is gong, drum, gamelang and telempong with the property of using shawls. The makeup used is beautiful makeup. The costume uses a pink kebaya. Sampur uses a dongker blue sampur. Gambyong dance is performed in the wedding party area, which is in the yard of the house that holds the wedding party.

This study examines the progress made and the ongoing barriers to achieving gender equality in secondary school enrollment worldwide, with a focus on countries with high gender disparities. By analyzing policies, cultural factors, and economic barriers that hinder girls' access to secondary education, the research highlights the complex challenges that persist despite improvements in global enrollment rates for girls. Findings suggest that while progress has been made, there are still significant obstacles, such as child marriage, cultural expectations, and lack of educational resources, which prevent many girls from completing secondary education.

Early marriage is a marriage between a couple of teenagers under 18 years old or still studying at high school level. Marriage is a ceremony to unite the marriage bond between a woman and a man legally in the eyes of religion and law. Early marriage has a high risk on the reproductive health of young women. The impact of early marriage on young women results in reproductive health problems for women, physical, psychological and psychosocial health. Apart from that, mental readiness at adolescence to face something new as a mother and wife requires mental readiness and mature thinking to make the decision to marry as a teenage girl, so the government provides new regulations for a minimum marriage age of 19 years. Young marriages are marriages carried out by teenagers under the age of 20 who are not yet ready to get married. Indonesia is ranked 37th in the world and 2nd in ASEAN as a country with a high rate of young marriage. The results of this research show that mothers who marry at a young age have the intention to continue the tradition of marrying at a young age which can be described by background factors and local habits/customs theory. Therefore, cooperation is needed including the government, community leaders and related institutions (KUA and Community Health Centers) to reduce and prevent the incidence of marriage at a young age.

The li'an incident occurred because a husband accused his wife of adultery and did not acknowledge the child she gave birth to. Discussing this issue is very important, especially in the current situation where technological advances and times require firm and clear legal regulations to prevent li'an events in the Muslim family environment. Because Li'an attaches importance to the integrity and continuity of the relationship The marriage is forever. The breakup of marriage carried out by li'an is one form of marriage fasakhnya, which means the breakup of the marriage forever and is not allowed to return or reconcile. Separately, because of li'an, the child's bloodline has been cut off, and the child was taken from his.    

Early marriage is a social phenomenon that involves marriage at a very young age, often before reaching adulthood or the legal age for marriage. This practice has a significant impact on children's rights, well-being and gender equality around the world. This article explains the phenomenon of early marriage, including the causes, impacts, and efforts to overcome this problem. The causes of early marriage vary, including cultural, religious, economic and social factors. Early marriage is often linked to gender inequality, social pressure and poverty. The impacts of early marriage include higher health risks, interrupted education, and increased risk of domestic violence, especially among girls. Efforts have been made globally to reduce early marriage through legislation, education, and awareness. Laws and regulations have been introduced to set a minimum age for marriage, while education and outreach programs aim to change society's views regarding this practice. While there has been progress in addressing the issue of early marriage, complex challenges remain, and cross-sector collaboration remains key to achieving positive change. Early marriage is an issue that requires serious attention from society, government and non-governmental organizations to protect children's rights and promote gender equality

Religious Courts in Indonesia have unique, complex and interesting aspects, reflecting the diversity of religions and cultures in society. This uniqueness includes the legal basis, the role of religious courts in resolving religion-based conflicts, as well as the various challenges faced in ensuring justice. Religious Courts also present unique and interesting dynamics in the state justice system. The uniqueness of Religious Courts lies in the harmonization of religious law and national positive law, creating a unique and often complex legal framework. This article aims to describe and analyze the unique aspects of religious justice in Indonesia. With a deeper understanding of these challenges, efforts can be directed towards improving and developing the religious justice system so that it remains relevant and effective in handling legal conflicts related to religious aspects in Indonesian society. This research examines the implementation of unique aspects in the religious justice system in Indonesia. The religious justice system in Indonesia has unique characteristics that reflect various cultural, religious and social dimensions in a country with a diverse population. As a country with a majority Muslim population, religious courts play an important role in enforcing family and marriage laws based on Islamic law. This study underlines the importance of understanding the unique aspects of religious justice in Indonesia in the context of a legal state based on the supremacy of law. Ensuring a balance between local values, religion, and national positive law is a complex task, but essential to achieving justice in Indonesia’s rapidly evolving religious justice system.

The aim of this research is to address the role of the KUA in overcoming unregistered marriages (Nikah Siri) in Kota Tengah District, Gotontalo City and the factors that hinder the role of the KUA itself in unregistered marriages (Nikah Siri). This type of research is Normative Empirical research using a qualitative descriptive approach, analyzing information and interpreting qualitative data.          The research results show that the role and efforts of the KUA have not been effective in dealing with unregistered marriages (Nikah Siri) even though they have implemented a government program, namely the marriage guidance program (Binwin), which provides pre-marital guidance and the formation of sakinah families in order to build superior human resources and reduce the divorce rate. by providing counseling about marriage registration and sakinah families to prospective couples who are about to get married and also by conducting outreach to the wider community. The factors that hinder the KUA in preventing unregistered marriages for couples who are not legally married in Kota Tengah District are caused by 2 factors, namely, internal factors, namely the lack of competent human resources who can provide socialization to the community, and the lack of adequate facilities and other factors. Other external factors include indifferent attitudes, non-compliance with the law, and low legal awareness in society. Therefore, we must work together with agencies such as the KUA in building character and also informing millennials about the impacts of having a relationship before marriage so that there is no such thing as an unregistered marriage. 

Early marriage can have negative impacts on reproductive health and the lives of those involved. This study in South Bangka Regency aimed to analyze the relationship between geographic and socio-cultural factors and early marriage. Using a cross-sectional design and Chi-Square statistical test with a 95% confidence level (ρ ≤0.05), the study found that geographic factors did not significantly relate to early marriage (p=0.102). However, logistic regression analysis indicated that female adolescents living in coastal areas had a 1.49 times higher risk of early marriage compared to those living on the mainland. Socio-cultural factors, particularly education, showed a significant relationship (p=0.016), with lower education levels correlating with a higher likelihood of early marriage. Conversely, ethnicity did not show a significant relationship (p=0.147). Although cultural factors were not statistically significant, traditions and cultural norms still influence marriage decisions. Therefore, enhancing education, increasing awareness of the negative impacts of early marriage, and community interventions are crucial. Health professionals are advised to improve education and counseling on reproductive health and the effects of early marriage, adopt a proactive approach in communities, especially in coastal and isolated areas, and collaborate with schools and community organizations. Regular training and effective monitoring systems are also necessary to ensure the success of early marriage prevention programs    

Regarding the arrival of Islam in Indonesia, different perspectives emerge, influenced by the complexity of the phenomenon that Islam does not have a single origin in one place or a specific group.  This diversity of theories is shaped by differences in historians' evidence, interests, religious subjectivities, and  ideologies.  Although  the early arrival of Islam was concluded in 1963, research on the process of the arrival and development of Islam in Indonesia continues to develop, providing opportunities to refine or strengthen existing theories.  Ulama (Islamic scholars) play a central role in the early arrival and development of Islam in Indonesia. Arab merchants, who were also Islamic scholars, formed the first group to propagate and develop Islam, followed by professional Sufi dais (religious leaders).  The  Sufi ulama figures are closely related to two main figures: the 4,444 traders who spread Islam through trade, the economic center of society, and the sultans, who spread Islam through  authority. These features of the spread of Islam effectively contributed to the growth of Islam.The ulama developed Islam through three main channels: culture (preaching, educatin, art, culture, marriage), struture (politics and power), and economics (through trade routes). In other words, the Islaization process in Indonesia is influenced by political power and the spirit of da'wah.  In this context, keywords such as the entry of Islam in Indonesia, the development of Islam in Indonesia, the role of ulama and Sufis, and da'wah are central points for understanding these power relations.    

Violence against children is an arbitrary act that can harm children both physically and psychologically. One of the causes of domestic violence against children is early marriage. Children who witness domestic violence or are victims of violence themselves have long-term physical and mental health risks. Children who witness domestic violence between their parents are also at higher risk of committing domestic violence in the future. The solution to preventing early marriage and child domestic violence can be to collaborate with relevant agencies and institutions in the field to hold youth training regarding the impact of early marriage and parenting training for parents regarding how to raise their children well.

Applications for dispensation have increased in recent years in various cities. This happened because of changes to Law no. 1 of 1974 which is considered too low and cause many problems in marriage. Therefore, in 2019 there were changes to the Marriage Law, namely Law no. 16 2019 aims to be an effort to mature in age marriage for women from 16 years to 19 years. One of them is the marriage dispensation at the religious court in Pati City. Applications for marriage dispensations in the city of Pati have increased very drastically. The type of research used by the author is normative law. By using a legal approach and norms that apply in society. The results of research conducted by the author on requests for marriage dispensation. There are factors causing the ineffectiveness of these regulations in the Pati Religious Court, namely the lack of socialization to the community, public awareness, there is still an increase in cases of requests marriage dispensation. Factors that encourage the increase in application cases Marriage dispensations include factors such as social media, environment, pregnancy outside.

Patrilineal inheritance, a customary system practiced in various Indonesian traditions, designates inheritance passing through the paternal lineage. However, complications arise when heirs lack male descendants or those recognized as legitimate by customary norms. Customary practices within the community often address these issues. Judicial panels frequently adjudicate disputes related to patrilineal inheritance to ensure equitable resolutions. Judges, empowered by the Judicial Power Law No. 48 of 2009, make decisions based on a comprehensive understanding of the legal framework and case circumstances. A case analysis, specifically Verdict Number 3494 K/Pdt/2016, concerning the inheritance dispute among the Batak Toba customary community, revealed that evidence from documents and testimonies proved the disputed land belonged to the appellants. The land, previously acquired by the appellants' mother through purchase from the Nagari, was not part of the inheritance left by the appellants' grandfather. However, the decision in settling the Batak Toba customary dispute in Verdict Number 3494 K/Pdt/2016 did not align with the principles of patrilineal inheritance customary to the Batak Toba community. This divergence stemmed from the judges' consideration that the disputed land constituted communal property resulting from the marriage between the late Yakob Sitinjak and the late Sanggul Boru Sinaga.

Since the beginning of creation, as written in the Book of Genesis, God created men and women who were united in marriage. One of God's commands to them is to reproduce. In the Church doctrine it is further outlined that one of the purposes of marriage is the good of the child (bonum prolis). One of the important points in this concept is the openness of married couples to accept the presence of children in their marriage. In contrast to the Church doctrine above, nowadays there are married couples who have taken the stance of refusing to have children in marriage. This reality is known as childfree. With the freedom, humans feel they have the right to reject God's great plan for married life. There are various reasons for choosing childfree, including: personal, medical, economic and environmental reasons. The Catholic Church in principle rejects the childfree movement, because it is contrary to God's plan for marriage.