Publication Search

The barodak rapancar traditional ceremony is one of the traditional rituals Samawa tribal wedding. Barodak rapancar is a tradition of the bride and groom scrub with traditional ingredients called odak. In the ceremony This rapancar baroque has hidden messages as seenin symbols or tools used in its implementation. But alongthe flow of globalization this tradition is gradually fading, this is because some people, especially the younger generation, do not knowthe meanings contained in the barodak tradition of rapancar. In the Sumbawa district itself, there is a customary tradition of marriage for the Samawa tribe, especially in the Batudulang Village community, which is located in Batulanteh District, the Batudulang Village community still preserves the cultures passed down by their ancestors, one of which is the marriage. The aim of the research to be achieved is to know the philosophical meaning contained in odak in the Barodak Rapancar tradition in the marriages of the Samawa people. Based on the results of the analysis and information that has been found by the reviewers, it can be concluded that several things related to this research are as follows: The Barodak Rapancar tradition is one of the Sumbawa traditional marriage processes. The barodak tradition is scrubbing using traditional materials and the Rapancar process of coloring the hands using traditional ingredients. The barodak tradition consists of three stages, namely the bridal shower (maning bride), bridal odak and odak odak (odak disposal). The Barodak Rapancar tradition is one of the Sumbawa traditional marriage processes. The barodak tradition is scrubbing using traditional materials and the Rapancar process of coloring the hands using traditional ingredients. The barodak tradition has three stages, namely the bridal shower (maning bride), the bridal shower and the odak ball (throwing odak). The philosophical meaning of Odak in the Barodak Rapancar ritual is as follows where Odak symbolizes the sincerity of one heart and determination, while Barodak Rapancar itself has the meaning of Barodak asa form of self-cleaning in the framework of carrying out a sacred promise or agreement, badaet cleans up the residue of evil on the bride and groom before the wedding day, while rapancar is intended to provide a bright pattern of light so that it gives the color of joy and love and is a sign that the two couples are married.

Kawin Lari or Kaweng Heka is a marriage carried out by a boy and a girl with the aim of living together. The reason they eloped because their love relationship was not approved by the male's parents. In this study, a qualitative approach was used with an analytic descriptive method, meaning that the data obtained was in the form of words, descriptions, behavior, not in the form of numbers or statistics, but in a qualitative form, which has a richer meaning than just a number or frequency. The research location is located in Wamkana Village, Namrole District, South Buru Regency. So, kaweng heka is really an act that is not in line with the principles of God's Word contained in the Bible and apart from that, this is also an act that is not in accordance with the norms prevailing in society. It will be more beautiful and happier if the marriage is carried out in a good and proper way, so that it does not cause disgrace and also problems in the community and also in the families of both parties or the couple who elopes (Heka). Based on the results of the research and discussion, it can be concluded that basically eloping (kaweng Heka) that occurred in Wamkana village was for two people who both liked and wanted to get married but were hindered by several factors such as not getting the blessing of their parents. , because the dowry is too expensive, social status and so on. Although in the past there were cases of eloping (kaweng heka) because they violated religious values, this rarely happened, it is different from now, then the loss of religious values ​​and customary norms has become one of the factors in the large number of elopeds occurring because of violating values. religion. The thing that causes heka marriage (elope) is because it has violated religious values, besides that it is also because of the child's rather free association and lack of parental control.

Referring to the modern lifestyle, to carry out a wedding, there are many needs that must be prepared, so it takes a lot of time and costs quite a lot. Many vendors provide party needs, but do not provide all needs in one area. So that the bride and groom need more time, energy and money to go to different places to meet all the needs of the party, the interior design of this Wedding House adopts a concept with the title "Personal White". This concept is based on the western cultural wedding concept which predominantly uses shades of white, where white symbolizes the purity of marriage. The character that appears in the interior design of this wedding house is elegant, graceful, clean, orderly and simple. With a combination of American style and character that emerges from each retail area, visitors can feel a different impression from other existing wedding services. This wedding house design includes retail areas such as consultation area, photography area, lighting area, bridal, salon, and accessories area.

This study aims to: (1) Know the basis for the judge's consideration in granting the application for marriage dispensation in case No. 120/Pdt.P/2022/PA.Wng. (2) Know the legal consequences caused after the application for marriage dispensation. This research is normative legal research that is prescriptive, meaning research that does not begin with a hypothesis. The approach taken is a statutory approach and a case approach with the types and sources of primary and secondary legal materials. This technique of collecting legal materials uses literature study techniques with the method of analyzing syllogism law materials through deduction thinking. The results showed that the judge in granting the application for marriage dispensation with various considerations, namely benefit and expediency, the existence of urgent reasons, the suitability of the evidence submitted with the facts of the trial, and the absence of a marriage prohibition. The legal consequence that arises with the granting of a marriage dispensation is that the bride and groom can legally marry according to the law. After the marriage of minors, the child is considered an adult and capable of carrying out legal acts.

Interfaith marriage is a complex issue and often becomes a subject of debate in Indonesian society. In both legal and religious contexts, this type of marriage faces various challenges, particularly from the perspective of Islamic jurisprudence (fiqh) and the Indonesian Marriage Law. This journal aims to analyze the problems surrounding interfaith marriage in Indonesia by examining Islamic legal views, regulatory frameworks, and the resulting social implications. From the fiqh perspective, the majority of scholars agree that a Muslim woman is not permitted to marry a non-Muslim man, whereas the marriage of a Muslim man to a woman from the People of the Book (Ahl al-Kitab) remains a topic of debate, depending on social context and public interest (maslahah). This reflects how Islamic law prioritizes the stability of faith (aqidah), household leadership, and the continuation of religious values in the upbringing of children. From the standpoint of national law, Indonesia’s Marriage Law No. 1 of 1974 places the validity of a marriage under the religious laws of the respective parties, making it difficult for interfaith marriages to be officially registered. As a result, such couples often face administrative barriers, issues in inheritance law, child custody rights, and social discrimination. This study concludes that a fair and constructive approach is necessary in addressing this issue, while preserving religious principles and maintaining social harmony in Indonesian society.  

Marriage that precedes a sibling is a social phenomenon that often triggers differing views between customary law and Islamic law in Indonesian society. This study aims to examine the perspectives of customary law and Islamic law on this phenomenon and understand the dynamics of the interaction between these two legal systems. The research adopts a qualitative approach with a descriptive-analytical design, combining primary data from in-depth interviews with customary leaders, religious scholars, and marriage participants, along with secondary data from relevant literature. The results show that customary law tends to regulate the order of marriage within the family, with social sanctions for violations, while Islamic law does not have such prohibitions and emphasizes individual freedom as long as the marriage requirements are fulfilled. Despite the potential for conflict, integration between customary law and Islamic law is possible through a dialogical approach involving all relevant parties. This study recommends strengthening dialogue between customary leaders and religious scholars to create harmony in marriage practices within the community and encourages further research to gain a broader understanding of public perceptions on this issue.

The Lampung Pepadun wedding tradition represents a harmony between local culture and Islamic values. This study aims to identify the manifestation of Islamic principles within the Lampung Pepadun wedding tradition and explain the alignment between local customs and Islamic law in its practice. Using a phenomenological qualitative approach, data were collected through in-depth interviews with cultural and religious leaders, direct observations of wedding ceremonies, and document analysis. The findings reveal that this tradition systematically integrates elements of Islamic law, such as the marriage contract (akad), dowry (mahar), and communal prayers, without eliminating the unique symbols and cultural meanings of the local practices. The study also highlights the significant role of religious figures in preserving Islamic values amid the challenges of modernization, which often influence the implementation of traditions. These findings suggest that local traditions grounded in religious values have significant potential to serve as a medium for cultural preservation and spiritual reinforcement within communities. Therefore, preserving such traditions through approaches consistent with Islamic law is essential to maintaining cultural identity and community religiosity.

One of the reasons for the cancellation of the agreement is the occurrence of a mixture of debts. Debt mixing is a mix of positions (quality) of the parties entering into an agreement so that the quality as a creditor becomes one with the quality of the debtor so that the agreement between the two parties is null and void. Mixing of debts is regulated in Article 1436 of the Civil Code to Article 1437 of the Civil Code. Debt mixing can occur because the positions of creditors and debtors become one. For example, a creditor marries a debtor, which results in a mix of debts and the agreement that previously existed is erased. Problems can arise when it relates to debts owned by creditors and debtors who eventually marry. If the creditor does not want the debt owned by the debtor to be erased even though they are both married. Even though there are clear rules emphasized that debts can be written off by law, one of which is if there is a mix-up of debts.

The expansion of Islam in Indonesia started in the middle of the 7th century AD. The expansion of Islam cannot be separated from the role of Walisongo as the guardian and assembly of Sufism experts in Indonesia, especially in Java. Sunan Ampel became one of the figures who made a major contribution to spreading Islam in East Java. The aim of this research is to find out the background of Sunan Ampel to Java and how Sunan Ampel spread Islam with his preaching in East Java. This research aims to understand the strategies used by Sunan Ampel while spreading Islam in East Java. This research uses a historical research method with a qualitative research model. The main sources used in carrying out this research are several books, journals, and babad that are relevant to the research topic studied. The results and discussion of this research concluded that Sunan Ampel's da'wah strategy through marriage, relatives, and building mosques and Islamic boarding schools, as well as teaching Islamic knowledge to the surrounding community seemed still not practical and was still considered difficult to accept by the surrounding community at that time.   Keywords: Sunan Ampel; Preaching; Surabaya; East Java.  

The author's reason for raising this issue into a scientific work in the form of a thesis is because there are differences of opinion among judges at the Padang Panjang Religious Court regarding the itsbat of marriage for underage marriages in determining number 4/Pdt.P/2022/PA.PP which is the woman's party. when he got married he was 16 years old. First, the marriage certificate must be rejected because it has violated the law on marriage registration and the minimum age for marriage is 19 years. Second, the itsbat of marriage can be accepted on the grounds that it is mashlahah murslahah. How does the mashlahah mursalah analysis of this determination be explored by the author in this study. The author gives limitations on the problem regarding the legal considerations of the Panel of Judges regarding Determination Number 4/Pdt.P/2022/PA.PP and the analysis of mashlahah mursalah in determining number 4/Pdt.P/2022/PA.PP regarding itsbat marriage for underage marriages. This research is an analytical descriptive research by conducting an analysis of the determination of judges in the case of itsbat marriage for underage marriages, the research uses a normative juridical research type. This is because this legal research aims to examine legal principles, using qualitative data, namely data presented in the form of verbal words, not in the form of numbers. Primary data sources were obtained from Decree Number 4/Pdt.P/2022/PA.PP, Law Number 1 of 1974 concerning marriage and the Compilation of Islamic Law. In collecting data, it is done by taking inventory of data, classifying data, and then analyzing it by conducting a study of cases related to the issues faced in the determination of number 4/Pdt.P/2022/PA.PP and the laws and regulations using maslahah mursalah to then draw conclusions from the results of the analysis. From the results of the research that the authors conducted, it was found that: First, the basis for the legal considerations of the Panel of Judges in granting the application for itsbat marriage for underage marriages contained in the stipulation Number 4/Pdt.P/2022/PA.PP is Article 8 Law Number 1 of 1974 concerning the prohibition of marriage between two people who are related by blood, are related to semenda and are related to breastfeeding. Article 14 KHI regarding the pillars of marriage, namely the existence of a prospective husband, prospective wife, marriage guardian, two witnesses and consent and qabul. And for the benefit of the parties and the child, this is also in accordance with the rules of fiqh which reads "rejecting adversity must take precedence over taking benefit". Second, the legal considerations of the panel of judges in determining Number 4/Pdt.P/2022/PA.PP found mashlahah mursalah because by granting the itsbat of marriage for underage marriages, the couple can register their marriage at the Office of Religious Affairs because marriage registration aims to realize The purpose of law is for society to create order, certainty and legal protection, so that the civil rights of husbands, wives and children can be fulfilled.

Marriage is a religious call that must be carried out by humans for those who can afford to have a family. Everyone who wants to get married definitely wants smoothness in the procession of the marriage contract and smoothness in their household life. In this case the authors took samples in Wedi Village, Kapas District, Bojonegoro Regency. For some people in Wedi Village, the use of weton calculations in marriage is mandatory.The main question to be answered in this research is: How is the practice of determining the time of marriage in Wedi Village, Kapas District, Bojonegoro Regency, 'Urf Perspective?To answer this question, this research uses a normative juridical approach, where this research is often called doctrinal research, where the data used are secondary data sources. The process starts from the premises in the form of known positive legal norms and ends with the discovery of legal principles which are the starting point for the search for positive legal norms. Or in short, the method of normative juridical approach is an approach that examines secondary data in the field of law that exist as library data. Based on the results of research in the field, the practice of marriage in Wedi Village, Kapas District, Bojonegoro Regency is to use the weton calculation to determine whether the two prospective brides are matched or not. If based on the results of the weton calculation it turns out that they are matched, then the next step is to determine the day, date, month and hour of the contract also using the weton calculation. The factors behind the practice of determining and calculating the time for marriage in Wedi Village, Kapas District, Bojonegoro Regency are the reasons for not violating religious teachings, the reasons for customary calls, reasons for obligations and considerations of neptu, safety reasons, reasons for events that have occurred and reasons for preservation to generations. The custom that has been formed so far turns out to be in accordance with and absorbed by the rules of 'Urf. Thus, this shows that the determination of the wedding day in Wedi Village, Kapas District, Bojonegoro Regency is 'Urf valid.

. A marriage is an agreement based on personal voluntary agreement between a man and a woman to become husband and wife. In Indonesia, the contract or agreement is called a marriage contract (nuptial agreement or marriage). Pre-nuptial agreement is an agreement made by the prospective bride and groom before the marriage takes place so that it becomes a legal couple. Properly the contract The prenuptial agreement is also binding on both the bride and groom and contains issues of dividing the assets of the two parties or relating to the personal assets of both parties so that they can be separated, if one day there is a separation. An agreement is an event where a person promises to another person or where two people promise each other to do something. When compared to an engagement with an agreement, apart from the agreement being a source of engagement other than the law, the engagement is also an understanding that is still abstract, because the parties are said to carry out something, while the agreement is already a concrete understanding, because the parties are said to carry out something certain events. This research is a type of legal research that uses a normative juridical approach. The implementation of the marriage agreement so that the agreement is valid in the eyes of the law, the agreement must be made authentically before a notary. The prenuptial agreement is made for the benefit of legal protection of each other's innate assets, namely the property of the prospective husband or the property of the prospective wife. By making a Pre-Marriage Agreement, it will provide a sense of security to the prospective husband and wife in carrying out their household ark. Prenuptial agreements are made to confirm assets, rights of husband/wife, obligations of husband/wife and responsibilities of each party.

Adolescence is a critical and vulnerable period. In adolescents personality and individual character begins to form. One of the stages of adolescence is late adolescence which experiences many changes such as interest in the opposite sex, falling in love, and the development of reproductive organs. Interest in getting to know each other is natural, but if it crosses a line, such as having premarital sex, it is very contrary to the religion and culture of the Indonesian people. Free sex is sexual relations outside of marriage, which is still a serious problem for today's youth. research to describe adolescents' knowledge about free sex at the Muhamadiyah Morotai Middle School, Morotai Regency with respondents from the Muhamadiyah Morotai Middle School students in 2020. Research method, this research is a descriptive study with a cross-sectional approach to describe adolescents' knowledge about free sex. In conclusion, this study concluded that respondents with good knowledge were 75% with correct answers or good knowledge and 25% had sufficient and insufficient knowledge. Suggestions, it is suggested to schools to conduct more health education to students about free sex behavior to avoid the impact of infectious diseases and other reproductive health problems

Counseling about maturing the age of marriage is a means of communication, information and discussion of problems that exist in an area. Counseling on the maturity of child marriage aims to increase knowledge & awareness in making decisions regarding marriages that are healthy, safe and in accordance with the laws and regulations in force in our country. Besides that, counseling on child marriage maturity is a strategy in order to improve the health status of mothers and babies so that there are no cases of high-risk pregnant women due to child marriage, marriage at a young age is very vulnerable to hypertension in pregnancy, abortion and babies born with LBW or stunting. Counseling on the maturation of child marriage was given to families who have children who are still in junior high school - high school, health cadres & village officials totaling 150 people from 5 village locations in the Kunduran District area. After being given counseling, it is hoped that all participants and officials will have a commitment to try to reduce cases of child marriage in their respective village areas.

Child marriage occurred long before the emergence of the Marriage Law number 1 of 1974 and its amendment, namely Law number 16 of 2019. The difference lies in the reason for the marriage itself. Long before the reason for underage marriages was a growing culture that women were considered sufficient to be at home, and to be the mother of the children they were born with. The strengthening patriarchal culture has an impact on the marginalization of women. The term women are kitchens, mattresses, legendary wells and perpetuate underage marriages. Issues that develop are different because child marriage now leads to promiscuity. The problem currently encountered is the increasing number of child marriages. The purpose of this study was to analyze the role of local government in preventing child marriage, with the locus in Grobogan Regency. This research used a qualitative descriptive approach. The results of the study show that the role of local government is not optimal. Prevention of child marriage is not as easy as solving other social problems. Family isolation, and scattered locations make it difficult for local governments to control child marriage. The role of stakeholders in preventing child marriage is not strong. Child marriage is considered a sensitive area that is not easy to touch.    

Instinctively every man and woman have mutual attraction. Attraction in the form of liking each other, loving each other and caring for each other, (Q.S. Al-Imron: 14). Apparently, love as a gift from Allah, SWT is sometimes channeled in ways that are contrary to religious teachings that are orderly and function to regulate human behavior. Sexual harassment has been widely discussed and has become a behavior that is published both through electronic and print media. Acts of sexual harassment will have a negative impact on the victim's psychology and traumatic in line with the development of the victim's soul.                This study aims to find steps to anticipate the occurrence of sexual harassment behavior through education on a socio-religious approach. Sexual harassment is a deviant behavior due to high pressure of sexual desire while not being able to enter into marriage, channeling lust through sexual harassment has become a social disease that occurs everywhere, will result in prolonged traumatic consequences for the victim, which will lead to the destruction of the future of the victim of sexual harassment .

Underage marriage is only a piece of the social reality faced by today's society. Among adolescents, underage marriage is considered a way out to avoid free sex. Some do it out of necessity and because they become pregnant out of wedlock. This opinion may be true, but of course, marriage is not just uniting oneself in marriage as the answer to a problem, because the negative impact of underage marriage itself must also be considered. This also happened to the environmental community of Balongbendo District of Sidoarjo. Through an empirical juridical approach, Through an empirical juridical approach, this study aims to analyze the implications of underage marriages at KUA Balongbendo District based on Law No. 16 of 2019. The results of the study concluded: 1) The most common cause of underage marriages at KUA Balongbendo District is due to MBA (Married By Accident). 2) There has been an increase in the number of underage marriages, even though Law no. 19 of 2019 was enacted.

Background: The prevalence of early marriage in Indonesia in 2018 showed a high rate of 67% and there was an increase of 6% during 2019-2020. The incidence of early marriage in the village of Kutawargi Karawang in 2020 (32%) is higher than the previous year. Purpose: the research aims to find out how the Analysis of Parents' Responses to Young Marriage in Adolescents in Kutawargi Village in 2022. This research method uses quantitative analytical research. With a cross sectional study approach with a population of 34 people and a sample of 25 respondents selected by accidental sampling. Data was taken using a questionnaire which was then processed using a statistical program. Results: Based on education, there were 14 (56.0%) respondents with the highest education. Based on the mindset, there were 15 (60.0%) respondents with bad mindsets and there were 14 (56.0%) respondents with less economic status, there were 16 (64.0%) respondents who said marrying off children was not because of promiscuity, as well as the frequency of young marriages, there were 15 ( 60.0%) of respondents who married their children at a young age. The results of the statistical analysis found that teenagers in Kutawargi village marry young, namely education (ρ value = 0.000), parents' mindset (ρ value = 0.000), parents' economy (ρ value = 0.000), promiscuity (ρ value = 0.002) Conclusion: Analysis of parents' responses to young marriage among adolescents in Kutawargi village in 2022, namely educational factors, parents' mindset, parents' economy, and promiscuity. Therefore, parents are expected to have good relationships and communication with teenagers. Parents must also provide understanding and direction regarding marriage and the impact of teenage marriage. In addition, parents must also be able to control the association of teenagers so they do not fall into promiscuity.

The purpose of this study was to find out how the implementation of Premarital Guidance at the Office of Religious Affairs (KUA) of Kapur IX District and what materials were given by religious counselors at KUA of Kapur IX District during premarital guidance. The research method that the author uses in writing this article is a descriptive qualitative research method with data collection techniques through observation, documentation, and interviews. The sources of data from this study were extension workers at KUA Kapur IX District and books related to this research. The results of this study indicate that the implementation of Premarital Guidance at the KUA of Kapur IX District is carried out every Thursday starting at 10.00 WIB until it is finished. The methods used in providing premarital guidance to the bride and groom are lecture, discussion, and question and answer methods. In the implementation of premarital guidance at KUA Kapur IX District there were several supporting and inhibiting factors in achieving the successful implementation of the premarital guidance. The supporting factors are the willingness of the bride and groom, adequate facilities and infrastructure, and professional extension workers. And the inhibiting factor in the implementation of premarital guidance is that there are still prospective brides who are not punctual in following the guidance and there are still prospective brides who consider this premarital guidance not so important. The pre-marital guidance material given by the counselor to the bride and groom is material about the purpose of marriage, husband and wife's obligations, attitudes that support the realization of a happy/sakinah family, rules for husband and wife association, first night etiquette, mandatory bathing, times when it is forbidden to associate with the husband wife, things that are prohibited in the household, things that can disturb the harmony of the household, and so on.

The family planning program is an effort to increase public awareness and participation through maturation of marriage age, birth control, fostering family resilience, and improving family welfare in order to realize a small, happy and prosperous family. IUD (Intra Uterine Device) is a plastic contraceptive that has a shape like the letter "T" and is installed in the uterus to prevent pregnancy Implant is a hormonal contraceptive method that is effective, not permanent and can prevent pregnancy between three and five years. This contraceptive is in the form of an empty silastic (silicone rubber) capsule filled with hormones and the ends of the capsule are sealed with silastic adhesive. Contraceptives are important for improving the quality of life of women and their families. They not only prevent unwanted pregnancies, but also reduce the number of abortions. And contraceptive use can help manage family income by spacing pregnancies and paving the way for women to work. Contraceptives have also been shown to lower maternal and infant mortality rates by spacing births and determining the number of children to be born. The use of long-acting contraceptives such as IUDs, implants, vasectomies, and tubectomies should be more widely promoted. The use of long-term contraceptives is the main need to reduce the rate of population increase.