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This study examines the regulation of copyright royalties as joint property in Indonesia, the United States, and Europe, aiming to provide recommendations for better legal implementation. The research employs a normative juridical method with a comparative legal approach, utilizing library research and qualitative analysis of primary and secondary legal materials. The findings indicate that Indonesia, the United States, and Europe share common ground in recognizing royalties derived from copyright as joint property when such economic benefits are obtained during marriage. However, significant differences exist in their approaches. European countries, particularly Spain and the Republic of Moldova, clearly distinguish between exclusive rights and economic rights, where copyright remains the creator's personal property while royalties are classified as joint property. The United States demonstrates considerable flexibility through state-level regulations, adopting either community property systems or equitable distribution systems. Indonesia, through Decision No. 1622/PDT.G/2023/PA.JB, has begun recognizing royalties as joint property. Nevertheless, Indonesia still requires clearer and more comprehensive regulations to ensure legal certainty regarding the status of royalties as joint property and their distribution following divorce. This study contributes to developing legal frameworks that balance protecting creators' personal rights with the principle of fairness in family law.

One of the long-standing marriage traditions in the Ende community is the ana ale marriage tradition. Ana ale marriage is a form of marriage based on an agreement between the parents of the man and woman, as well as a long-established good relationship between both parents. This research was conducted in Tiwu Tewa Village, Ende Timur District, Ende Regency. This research aims to understand the fundamental values contained in marriage as viewed from customary law, the process of implementation and its legitimacy, as well as the obstacles in the implementation of the ana ale marriage. The method used is empirical legal research with a qualitative approach, which includes interviews and literature study. The research results show that the fundamental values contained in the ana ale marriage, as viewed from customary law, consist of sacred and spiritual values, responsibility and commitment values, social and mutual assistance values, and adherence to customs. The process of implementing the ana ale marriage includes Ru’u Tu Jaga Rara, Janji, Puzi Ru’u, Teo Zambu, Bou Engga, Mai Tu Gega Padha, Tu Ngawi, Teke Ngara, Dari Nikah, Tu Ana. Meanwhile, the marriage is considered valid at the Tu Ana ceremony. The obstacles faced in the ana ale marriage include economic factors and the occurrence of clandestine marriages by the female party.

The determination of a minimum marriage age is a central issue in Indonesian family law and Islamic legal discourse, particularly regarding the prevention of health, social, and psychological risks associated with child marriage. This study analyzes the alignment between the legal requirement of a minimum age of 19, as stipulated in Law No. 16 of 2019 and Constitutional Court Decision No. 22/PUU-XV/2017, and the framework of maqāṣid sharī‘ah, especially the hierarchical structure of dharuriyyāt, ḥājiyyāt, and taḥsīniyyāt. Employing a normative juridical method supported by extensive literature review, this research examines statutory regulations, classical and contemporary Islamic legal sources, works on maqāṣid, and empirical data from national and international institutions. The findings demonstrate that the minimum age of 19 substantively accords with maqāṣid sharī‘ah: at the dharuriyyāt level, it safeguards life, intellect, and lineage from medical, psychological, and social harm; at the ḥājiyyāt level, it prevents economic hardship, emotional instability, and the inability of young couples to assume household roles; and at the taḥsīniyyāt level, it preserves human dignity, ethical conduct, and the sanctity of marriage. Consequently, the regulation is not a departure from classical Islamic jurisprudence but rather an implementation of public interest (maṣlaḥah) adapted to contemporary societal realities. This study affirms that integrating maqasid-based reasoning into public policy strengthens the protection of families and future generations in Indonesia.

Sumbersari Village is one of the few places where child marriage is still a problem. Children's mental health, education, and future prospects are all negatively impacted by this practice. The KKN (Community Service Program) group organizes community service projects that teach fifth and sixth graders about the dangers of child marriage and give them the opportunity to socialize. One of the strategies used is a question and answer session with incentives to increase student engagement, as well as presenting material in simple language and facilitating interactive conversations. The results show that students' interest and knowledge about child marriage risks increases. This activity has limitations due to its limited reach, especially for elementary school children, and the relatively basic nature of the subject matter. Therefore, for initiatives to combat child marriage to be more successful and sustainable, follow-up programs involving parents, adolescents, and community leaders are essential. Collaboration with relevant parties is needed to create deeper policies, as well as increase awareness of the importance of women's education and empowerment in preventing child marriage.

This study aims to examine Deuteronomy 22:13-30 using a hermeneutic approach and relate it to the current level of awareness of early marriage among Christian congregations. The method used was a qualitative literature study, with the Bible as the primary source, supplemented by various related theological literature. The results indicate that this section of the text contains important theological values, such as holiness, justice, responsibility, and respect for human dignity, especially women, in the context of marriage. Although this text originates from the patriarchal culture of ancient Israel, its principles remain relevant in today's context. Regarding the phenomenon of early marriage, it was found that this practice often occurs without adequate preparation, whether emotional, spiritual, or economic, and thus risks causing various problems in the household. Therefore, the church has a responsibility to raise congregational awareness through faith formation, premarital education, and contextual pastoral care. This study confirms that marriage is a life calling that requires maturity and serious commitment, not simply a solution to social problems.

Early marriage is a social and legal issue that still frequently occurs in Indonesia and has significant impacts on health, education, and socio-economic aspects. Although the minimum age for marriage has been regulated under Undang-Undang Nomor 16 Tahun 2019 tentang Perkawinan, the practice of early marriage remains prevalent due to low legal awareness, as well as economic, cultural, and social environmental factors. This community service activity aims to increase adolescents’ understanding and legal awareness regarding the impacts and prevention of early marriage. The method used is legal counseling with an educative and participatory approach targeting adolescents aged 15–18 years. The results indicate a significant improvement in participants’ understanding of legal regulations, the negative impacts of early marriage, and the importance of delaying marriage age. Furthermore, there is a positive change in participants’ attitudes, with a greater focus on education and future planning. Therefore, legal counseling proves to be an effective preventive effort in reducing the rate of early marriage among adolescents.

From the perspective of criminal liability theory, criminal policy, and Islamic law, sexual gratification is a form of corruption. According to positive criminal law, a person can only be held liable when three essential elements are fulfilled: an unlawful act, culpability (dolus or culpa), and the capacity for responsibility. However, in the context of public office, sexual gratification constitutes an unlawful act because it involves the acceptance of non-fina. Since the acceptance of sexual services within a power relationship usually indicates awareness of reciprocal policy gains, purpose (dolus) is frequently dominating. From the perspective of criminal policy, the restriction of sexual gratification reflects the growth of corruption as a white collar crime—a term coined by Edwin H. Sutherland—where abuse of power encompasses intangible rewards in addition to monetary transfers. According to Islamic law, sexual enjoyment constitutes two violations: it may be considered risywah (bribery) because of its transactional motive, and it may also be considered jarimah zina if it takes place outside of a legally recognized marriage. Such behaviors compromise the protection of property, ancestry, and religion through the framework of maqāṣid al-sharī‘ah developed by Abu Ishaq al-Shatibi in Al-Muwafaqat. The study comes to the conclusion that in order to guarantee accountability, protect public integrity, and promote social welfare, it is imperative to develop legal interpretation and evidential procedures.

The reform of family law in Indonesia represents an essential response to social developments and the growing demand for constitutional protection of citizens’ rights. Family law, primarily governed by Law Number 1 of 1974 on Marriage, has long been criticized for not fully reflecting substantive justice, particularly for vulnerable groups such as children born outside marriage, persons with mental disabilities, and couples facing complex marital relations. In this context, the Constitutional Court of Indonesia (Mahkamah Konstitusi) plays a crucial role as the guardian of the Constitution by promoting progressive reforms through its landmark decisions. This study examines the implications of five significant Constitutional Court rulings: Decision No. 46/PUU-VIII/2010 concerning the legal recognition of children born out of wedlock; Decision No. 93/PUU-XX/2022 addressing guardianship and the rights of persons with mental disabilities; Decision No. 69/PUU-XIII/2015 allowing post-nuptial agreements; and Decisions No. 68/PUU-XII/2014 and No. 24/PUU-XX/2022 regarding interfaith marriage. These rulings demonstrate a paradigm shift from a rigid legalistic approach toward a constitutional framework grounded in human rights, equality, and substantive justice. Furthermore, notaries hold a strategic position as public officials authorized to draft authentic deeds, serving as a bridge between constitutional values and legal practice. Notaries are not merely administrative actors but are responsible for ensuring that legal documents align with positive law and provide legal certainty and protection for individuals. Therefore, the reform of Indonesian family law should not remain solely at the normative level of Constitutional Court rulings but must be effectively implemented in daily legal practice.

Sexual harassment is a criminal act carried out by two people by force with the intention of satisfying lust or an act of revenge. Sexual harassment in the church community is an act that violates Christian teachings where it is carried out outside the basis of marriage. Sexual harassment is carried out by force between men and women outside the husband and wife couple, namely between parents and children or between father and child. The Church has an important role in this. The Church seeks to heal, support, treat, and even accompany victims of sexual abuse through pastoral actions. Sexuality is no longer something taboo to talk about, therefore it is important for the church, government, and even families to discuss sexuality from an early age as an effort to prevent criminal acts or sexual violence. Society must have a sense of empathy and sympathy for victims of sexual violence, as an effort to heal and accept the reality experienced by victims. The church must really act in a real way in spiritual and psychological and social healing of victims.

Marriage has an important role in shaping the family structure in society. However, in recent years, the marriage rate in Indonesia has experienced a significant decline, reaching 7.51% in 2023. This decline is caused by various factors, one of which is the increase in cases of Domestic Violence (KDRT), which gives a negative image to the institution of marriage. This article aims to examine the stigma of violence and the fading of the institution of marriage. This research aims to analyze the views of employees of PT. Sicepat Express Indonesia from 2018 to 2023. This study uses a qualitative descriptive method to understand employees' views on this issue.  Based on data, in 2023 there will be 289,111 cases of violence against women and 351,828 divorces, of which domestic violence is the main factor. The results show that many individuals feel worried and reluctant to get married due to the growing negative stigma. These findings reveal that domestic violence not only has a direct impact on victims, but also affects the way people, especially the younger generation, view marriage as an institution that ideally brings happiness.

The prohibition of proposing to a woman during her ‘iddah period constitutes an Islamic legal provision that is firmly grounded in the normative foundations of the Qur’an and fiqh. This provision aims to preserve the clarity of lineage, protect women’s dignity, and maintain order within the legal framework of marriage. This article examines, from a normative perspective, the prohibition of proposing to a woman during her ‘iddah according to the Shāfi‘ī school of law. The study employs a normative legal research method with a qualitative approach through library research, drawing upon the Qur’an, hadith, and authoritative (mu‘tabar) Shāfi‘ī fiqh texts. The findings indicate that the Shāfi‘ī school strictly prohibits explicit proposals to women during all types of ‘iddah, including ‘iddah resulting from revocable divorce (ṭalāq raj‘ī), irrevocable divorce (ṭalāq bā’in), annulment (fasakh), and death. As for indirect proposals (ta‘rīḍ), they are permitted only for women whose ‘iddah is not accompanied by a right of reconciliation, such as ‘iddah due to death and ‘iddah of ṭalāq bā’in, while remaining prohibited during ‘iddah raj‘ī. This legal ruling reflects the prudence of the Shāfi‘ī school in preventing the occurrence of invalid marriage contracts and affirms the function of ‘iddah as an instrument of Islamic legal regulation rather than merely a biological waiting period.

This study examines the legal provisions regarding interfaith marriage in Indonesia from the perspective of Islamic law and national law. The focus lies on the differences and points of convergence between the two legal systems in assessing the validity of marriages conducted between couples of different religions. This research employs a library research method with a normative-comparative approach, analyzing primary sources such as the Qur’an, Hadith, the Compilation of Islamic Law (KHI), Law Number 1 of 1974 on Marriage, as well as relevant court decisions. The results show that Islamic law explicitly prohibits interfaith marriage, particularly between a Muslim woman and a non-Muslim man, as it contradicts the principles of faith and the objectives of marriage in Islam. Meanwhile, national law through Law Number 1 of 1974 stipulates that a marriage is valid only if conducted according to the laws of each religion and belief, which implicitly rejects the legality of interfaith marriage. In practice, however, some individuals seek legal loopholes through human rights interpretations or by registering their marriages abroad. Therefore, both Islamic and national law share the same goal: to preserve the sanctity of marriage and maintain social harmony based on the divine values upheld by the Indonesian nation.

According to Indonesian law, marriage is a legal act that has legal consequences for the personal status, assets, and rights and obligations of husband and wife. Therefore, marriage requires the free and conscious will of both prospective bride and groom as the basis for the birth of a valid legal relationship. This study examines the importance of getting to know your partner before getting married from a legal perspective, especially as a form of preventive legal protection in marriage law. This research uses a normative juridical method with a statutory approach and a conceptual approach through literature study of statutory regulations, legal doctrine and relevant scientific literature. The research results show that although Indonesian positive law does not yet explicitly regulate the obligation to get to know one's partner before marriage, the objectives of the Marriage Law, the principle of consensualism, and pre-marital guidance policies reflect the importance of the prospective bride and groom's substantive readiness. This readiness is related to understanding the rights and obligations in marriage as well as the legal consequences that accompany them. Thus, getting to know partners before marriage has legal relevance as an effort to prevent disputes, divorce and family disputes, as well as strengthening legal protection for husbands, wives and children in the institution of marriage.  

Premarital sex is sexual intercourse outside of legal or religious marriage. This behavior can cause various problems such as sexually transmitted diseases, unplanned pregnancies, and encourage early marriage. Analyzing the determinants of adolescent premarital sex based on the Health Belief Model. Using a literature review approach, this study analyzes several academic references such as journals, books, encyclopedias, and others that discuss the topic of premarital sex among adolescents based on the Health Belief Model (HBM) Theory. This study uses seven journals, with sources from the last six years. The study began in October-November 2025. Based on the analysis, there is a relationship between perceived susceptibility, perceived severity, perceived benefits, perceived barriers, perceived self-efficacy, cues to action, and premarital sex behavior among adolescents. The conclusion shows that in all seven studies, the main components of HBM are significantly related to this behavior. For adolescents, it is recommended to better understand premarital sex behavior by seeking appropriate information and selecting positive friends and social environments so as not to be influenced by negative things or the urge to engage in premarital sex behavior.

Dowry and slaves are two different things. Mahar is property or something given by a husband to his wife as part of their marriage. This is supported by a hadith from Muhammad Shallallahu 'Alaihi wa Sallam which says "Marry a woman with a dowry even if it's only a piece of egg." (Narrated by Bukhari). Meanwhile, slaves are human beings who are the same as other people and have rights that must be respected. There are several hadiths from Muhammad Shallallahu 'Alaihi wa Sallam which emphasizes protection for slaves. One example is "Indeed Allah Subhanahu wa Ta'ala will empower three people: a young man who is given an advantage by Allah in worship, a man who donates alms in secret so that his left hand does not know what his right hand is doing, and a slave owner who are honest and treat them well." (Narrated by Bukhari). This shows that slaves must be treated fairly and well by their employers and must not be seen as merchandise or exploited to work without pay.

The childfree phenomenon, the decision of married couples not to have children, is gaining increasing attention among young people, including within the Catholic Church. This choice arises in response to various modern factors, such as economic considerations, careers, personal freedom, and changing views on the meaning of family. This study aims to explore the views of young Catholics in the Semarang Vicarage on the childfree phenomenon and analyze them in light of the Catholic Church's teachings on marriage, which place procreation and education as one of the essential purposes of marriage. The study used a mixed-methods approach through the distribution of quantitative surveys and in-depth qualitative interviews. The results indicate a tension between the modern values ​​adopted by young people and the Catholic Church's teachings on openness to life. This phenomenon poses a serious pastoral challenge, particularly regarding the regeneration of the congregation and the sustainability of church life. Therefore, the Church is expected to formulate a more dialogical, contextual, and inclusive pastoral approach in accompanying young people to remain faithful to the Church's teachings without ignoring the social realities they face.

This research undertakes a comparative analysis of the concept of divorce within the frameworks of Islamic Family Law and Buddhist Ethics. Marriage, recognized as a profound bond of both physical and spiritual union, holds significant value in both religious traditions. However, contemporary social realities reveal a high incidence of divorce, prompting a critical examination of the legal and ethical mechanisms governing its dissolution. Within Islamic jurisprudence, divorce (talak) is permitted but considered detestable by Allah, governed by stringent procedural mechanisms including talak (the husband’s right), khulu’ or gugat cerai (the wife’s right to initiate), and fasakh (judicial intervention). These processes carry clear legal implications concerning the waiting period (iddah), the possibility of reconciliation (rujuk), and the division of marital property. Conversely, while Buddhism does not explicitly prohibit divorce, the teachings of the Buddha strongly encourage spouses to exhaust all avenues for peaceful conflict resolution before considering separation as a last resort. The ethical framework in Buddhism grants equal rights to both parties to dissolve the marriage. This study employs a qualitative descriptive analytical method through library research, drawing upon primary legal texts such as Indonesia’s Law No. 1 of 1974 on Marriage and the Compilation of Islamic Law (KHI) for Muslims, alongside the Vinaya Pitaka for adherents of Buddhism. The findings indicate that while both traditions view divorce as a final option, they diverge fundamentally in their legal structures; Islamic law establishes specific, gender-differentiated rights and obligations, whereas Buddhist ethics emphasize mutual consent and personal responsibility without formal legalistic procedures. The research concludes by recommending that couples, regardless of faith, prioritize reconciliation and peace, aligning with the core principles of both religions, and urges policymakers and legal practitioners to promote harmonious family life and reconsider legal frameworks that might better serve the welfare of children and families.

Marriage agreements frequently give rise to juridical issues when intersecting with inheritance law, particularly within the context of second marriages. This study is based on an inheritance dispute examined in the Palangka Raya District Court Decision Number 21/Pdt.G/2022/PN.Plk, wherein the second wife argued the existence of a marriage agreement to annul the inheritance rights of children from the previous marriage. Using a normative juridical method with statutory and case approaches, this research evaluates the agreement’s validity against formal registration requirements and freedom of contract limitations. The findings indicate that the marriage agreement invoked by the defendant was declared invalid and lacked binding legal force due to noncompliance with the formal registration requirements under Article 29 of the Marriage Law and the inclusion of clauses contrary to inheritance provisions in the Civil Code, particularly concerning the rights of children as lawful heirs. Consequently, the disputed property was classified as marital property to be distributed among all heirs in accordance with applicable law. This study affirms that freedom of contract in marriage agreements is limited and cannot override legal protection of legitimate heirs.

This study examines how Christian marriage is represented in the modern era through theological, symbolic, and contextual perspectives. Although Christian marriage is traditionally understood as a sacred covenant emphasizing unity, fidelity, and permanence, contemporary social realities reveal shifts in how Christians interpret and express marital life. Economic pressures, evolving family roles, digital communication patterns, and cultural influences shape the modern experience of marriage. Using a descriptive qualitative approach through literature-based research, this study analyzes the theological foundations, ritual symbols, and contextual factors that influence changes in the representation of Christian marriage today. The findings indicate that while the core theological essence of Christian marriage remains, its practical expressions undergo adaptation to remain relevant within modern life. Symbols such as wedding rings, marital vows, and liturgical blessings continue to convey theological meaning, while premarital education and pastoral support play a crucial role in strengthening marital stability. The study highlights the need for a contextual and integrative ecclesial approach that responds to the realities faced by Christian couples in contemporary society.    

This study aims to explore the symbolic meaning of the siraman ceremony in Javanese culture and interpret its values ​​in light of the Catholic faith, particularly regarding the sanctity and blessings of the sacrament of marriage. The siraman tradition is understood not merely as a cultural ritual, but as a process of physical and spiritual purification imbued with spiritual symbolism, such as the use of water from seven springs and the granting of parental blessings. This study uses a qualitative approach with a literature review method through analysis of Church documents, Javanese anthropological literature, and relevant research. The results indicate that the meaning of purification in siraman is closely related to the symbolism of baptismal water in the Catholic tradition, while the prayer of parental blessing aligns with the concept of blessing as a manifestation of God's grace in the family. Through the inculturation perspective emphasized in Gaudium et Spes and Ecclesia in Asia, siraman can be understood as a form of harmonious dialogue between faith and culture without compromising the purity of Church teachings. This study concludes that the siraman ceremony can enrich the experience of the sacrament of marriage for Javanese Catholics, while strengthening their identity as individuals of faith and culture.