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Fornication is all acts related to sexual life that violate decency (decency) including sexual intercourse outside of marriage. The Criminal Code classifies criminal acts of sexual abuse where the victim is a child. Children are the younger generation and potential human resources, therefore perpetrators of criminal acts of sexual abuse against children must be subject to appropriate punishment. The focus of the study in this research is to find out the side of justice in the decision of the panel of judges which is not in accordance with the actions of the defendant (Decision Study Number 07/Pid.Sus.A/2023/Pn Byw) case study of Banyuwangi Regency from the demands of the public prosecutor to the decision of the panel of judges what was imposed on the defendant was in accordance with the defendant's actions. From the results obtained in this research, the public prosecutor in his demands did not match the defendant's actions. The author feels that the panel of judges and public prosecutors in their decision gave criminal sanctions to the defendant that were not in accordance with the defendant's actions, because the perpetrator had more than one case.

Interfaith marriage is a complex issue with far-reaching legal, religious and social implications. This research analyzes the role of Islamic law in addressing interfaith marriage, focusing on the dynamics between harmonization and conflict. Through a literature review and survey, this research identifies the factors that influence the acceptance or rejection of interfaith marriage from an Islamic perspective. According to the questionnaire survey results, the majority of respondents rejected interfaith marriage absolutely, reflecting the strong traditional views in the Muslim community. However, there are also groups that allow these marriages under certain conditions, such as one of the couple converting. This shows the plurality of views in Islamic society regarding the issue of interfaith marriage. This shows the dynamics between religious norms and complex social realities in the context of interfaith marriage globally. Although Islamic law generally prohibits interfaith marriage, social practice shows that there are variations in its application.

The wedding feast or yuamul farah in each tradition certainly has its distensing or uniqueness that gives birth to the characteristics of each region. The traditions carried out by each tribe of the community are certainly different from one another, one of which is the phenomenon practiced in the traditional events of the Mandailing tribe of North Sumatra which is still attached to this day is the tuor tradition in the Mandailing traditional marriage. Tuor is the name of the marriage dowry in the Mandailing customary agreement. The general description of tuor is: a man is obliged to give tuor to the woman he is going to marry. Tuor is a custom that has existed for a long time. For the people of Mandailing, the practice is as a form of preserving estavet tradition, although some of them do not know the origin of this tradition before. The author's observation on the area can be said that some people agree with the existence of this tuor tradition, but it is undeniable that there are other parts of the community who contradict the practice of the tuor because it can burden the party who will carry out the marriage. The party who feels burdened is the young man who is about to get married. Because sometimes the nominal size of the tuor results in delays in the marriage procession due to economic problems. The result of this study is that the Islamic perspective related to the tour inherited by the Mandailing community is not contradictory, because it is carried out on the basis that it both have aspects of willingness between one party and another. In addition, there is also a sense of family, agreement and also a sense of sincerity between the two sides of the family. The amount of the tuor is no longer a benchmark in Islamic considerations Because the form of the agreement between the two sides became the main foundation in establishing the tour.

Marriage is a relationship between two parties, namely the man and the woman. There are two types of marriage in Indonesia, namely legal marriage and unregistered marriage. This marriage that is not registered in the KUA is a hot issue in civil law, especially in the context of civil inheritance, where in the case of decision number 282 / PDT / 2016.PT. SMG, where there is a transfer of inheritance rights by the husband to the unregistered wife, then the legal wife sues the unregistered wife because it is considered not to have legal power or standing with decision number 282 / PDT / 2016.PT. SMG the legal wife wins in the lawsuit, thus the unregistered wife does not get an inheritance, therefore a study was made that can be studied using the normative method, a study that emphasizes the source of the writing comes from laws and literature reviews. This study aims to find out and examine the position of unregistered wives and legal wives in civil inheritance law and the legal status of unregistered wives in controlling inheritance in civil inheritance law.

There are two types of marriage guardians: first, nasab guardians, namely guardians whose guardianship rights are based on blood relations. Such as, his biological parents, or also wali aqrab and ab'ad (closest or distant relatives). Second, the wali hakim is a guardian whose guardianship rights arise because the bride's parents refuse (adhal) or are absent, or for other reasons that physically exist but the guardianship rights do not exist. The emergence of the Itsbat Nikah provision is also related to the issue of the status of marriage registration. There are two views on the issue of the status of marriage registration, the first view states that marriage registration is only an administrative requirement, not a condition for the validity of a marriage, so marriage registration is only a process of obtaining evidence that a marriage has been carried out by someone, while the second view states that marriage registration is a valid condition for marriage. In this discussion, the author focuses on the consideration of judges who grant itsbat nikah cases where the previous marriage was held using an unofficial guardian or not the KUA head. This is not in accordance with article 23 of the Compilation of Islamic Law “(1) The new guardian judge can act as a marriage guardian if the nasab guardian is absent or impossible to present or his residence is unknown or absent or adlal or reluctant”. The Applicant's marriage guardian in the marriage contract was another person (a local community leader named Selan) due to the Applicant's non-Muslim biological father. The judge considered it as follows:  that a kiyai, cleric or community leader who acts as a marriage guardian in Islamic law is known as wali muhakkam, namely someone who is appointed by the prospective husband and wife to act as a guardian in their marriage.    

The pre-wedding procession in Mandailing tradition is a tradition that is still carried out today. Mandailing customary law regulates forms of marriage that reflect the community's kinship, cultural and religious values. Traditional weddings involve Dalihan Na Tolu—mora, kahanggi, and anak boru—as the core of the traditional procession. The wedding ceremony begins with a traditional meeting called makkobar or markkatai, where unique and formal greetings are used. Post-wedding processions such as marulahari, mangupa-upa and so on, all of this cannot be separated from the customs that are still inherent in Mandailing customs. All Mandailing traditional practices cannot be separated from the role of dalihan na tolu, especially in matters of marriage. This research uses a literature study method by analyzing traditional documents and related literature. The results show that Mandailing customs not only reflect cultural identity, but also strengthen social harmony and are able to adapt to changing times.

The pre-wedding procession in Mandailing tradition is a tradition that is still carried out today. Mandailing customary law regulates forms of marriage that reflect the community's kinship, cultural and religious values. Traditional weddings involve Dalihan Na Tolu—mora, kahanggi, and anak boru—as the core of the traditional procession. The wedding ceremony begins with a traditional meeting called makkobar or markkatai, where unique and formal greetings are used. Post-wedding processions such as marulahari, mangupa-upa and so on, all of this cannot be separated from the customs that are still inherent in Mandailing customs. All Mandailing traditional practices cannot be separated from the role of dalihan na tolu, especially in matters of marriage. This research uses a literature study method by analyzing traditional documents and related literature. The results show that Mandailing customs not only reflect cultural identity, but also strengthen social harmony and are able to adapt to changing times.

The The aim of this study is to examine the migration pattern of the Minahasa people to the Netherlands over three generations, focusing on the economic aspect that became one of the main drivers of migration. This research uses a qualitative approach with descriptive analysis that combines historical data, interviews and literature studies related to the migration phenomenon that occurred from the early 20th century to the present. The three generations of Minahasa migration to the Netherlands include: (1) the first generation that left during the colonial period, generally driven by employment factors and the role of the Netherlands as a colonial state, (2) the second generation that began to migrate in post-independence Indonesia, where economic and educational factors were the main considerations, and (3) the third generation that migrated with more diverse motivations, including the search for better economic opportunities and family reasons. The research found that economic migration was a very important factor in each generational phase, although personal motivations and socio-political developments in Indonesia and the Netherlands also played an important role. The impact of this migration is not only visible at the individual level, but also affects social and economic changes in both countries, both in terms of the integration of the Minahasa community in the Netherlands and their contribution to the economic development of the Netherlands. In addition, this study also highlights the differences in migration characteristics from generation to generation.The reasons for the Minahasa migrated to the Netherlands from the first generation to the present are as follows: (1) KNIL were soldiers of the Dutch East Indies Kingdom, some former KNIL soldiers from Minahasa chose to fly and migrate to the Netherlands. The interaction of culture, religion and language that lasted for a long time eventually gave birth to emotional closeness between immigrants, in this case the Dutch and the Minahasa. (2) The Netherlands and the Minahasa are closely related because Minahasa is the 12th province of the Netherlands. This made people loyal to Twapro choose to migrate to the Netherlands. (3) On Santa Claus (a celebration of Christmas welcoming day, which is celebrated by the Dutch and Minahasa residents), on December 5, 1957, the Indonesian government carried out a massive nationalization of assets belonging to the Netherlands, the embassy and consulate (Netherlands) was closed, and evacuation plans were prepared everywhere (massive expulsion of Dutch citizens out of Indonesia). At that time, not only Dutch citizens were forcibly evicted, but also many Minahasa people who migrated to the Netherlands on their own wishes and choices by boarding Dutch ships together to the Netherlands. (4) A movement involving Minahasa people occurred in 1958 which was Permesta. For a just and prosperous economy as well for a life that is safe, comfortable and peaceful. (5) The creation of the Jakarta Charter, which was signed on June 22, 1945. At this time, gradually, the Minahasa people migrated to the Netherlands because they were worried about their religion as a minority in their country. (6) Many Minahasa people have been displaced, as a result of the "prejudice" of some Indonesians towards them. In the post-Independence period of the Republic of Indonesia, there were prejudices against Christians. This prejudice was based on the a priori attitude of other groups who accused them of being Dutch 'sympathizers'. Because their religion is Christianity who came from the Netherlands and were educated by evangelists from the Netherlands. (7) Assimilate in the context of marriage. (8) The similarity of customs, customs, traditions, culture and beliefs between the Dutch and the Minahasa. There is a bright future in the exchange of personal stories between Minahasa people, migrated Minahasa and native Dutch who will understand each other much better. It is also hoped that the sciences in the fields of architecture, water management or agriculture, plantations and others will enable the Minahasa diaspora in the Netherlands to use them to develop and advance their Minahasa homeland, through hard skills and soft skills. There are many potentials and opportunities to tie and strengthen relations between the two countries.

His research discusses the influence of wives in earning a living on family welfare, where this research was made based on observations regarding wives who work to earn a living, who are the backbone of the family in order to meet all the needs of their respective households. The majority of the labor force for women always increases every year. Because of the big role that women play as housewives, most of them play a big role in the welfare of their families, from paying for housing, education and even food. The role of the husband as head of the household and the wife as a housewife must go hand in hand. The husband as head of the family is responsible for earning a living for the welfare of the family. On the other hand, as a housewife, the wife must have creativity in managing the family economy. And what needs to be understood is that in the household each husband and wife have their own roles. So that general conclusions can be drawn, namely: a. The husband is obliged to provide his wife with shelter and other support. b.  The wife must follow her husband and live at her husband's place.  The amount of maintenance obligations depends on the husband's discretion.  So providing maintenance is based on the husband's ability, not the wife's request. Families are formed through the marriage process. Marriage is a pattern of behavior created by God for regeneration in the development of human life in a world that is always dynamic in accordance with the times. With marriage, a life together in the household is formed. The journey of a household is like an ark that sails across the vast ocean and goes through a long journey where winds and storms will definitely come which will become obstacles on the journey.Recently, the reality is that many households find it difficult to realize the goal of marriage. Many households are unhappy due to various problems such as disharmony, economics, infidelity and so on. It is often found in household life that husband and wife complain and complain to other people or to their family, as a result of not fulfilling the rights that must be obtained or not carrying out obligations from one of the parties. Lack of understanding and even ignorance of husband and wife regarding the rights and obligations in the household is often be the cause of disharmony and rifts in the household. In order to achieve a good household, individuals in the household should know each other, understand and carry out their respective rights and obligations.

This research aims to analyze the role of legislation in addressing cases of unregistered marriages conducted by Civil Servants (PNS). Utilizing a normative legal research method with a statute approach, this study employs library research, expert opinions, and an examination of Government Regulation No. 10 of 1983 in conjunction with Government Regulation No. 45 of 1990 concerning Marriage and Divorce Licenses for Civil Servants. These regulations have a hierarchy that refers to Law No. 16 of 2019 concerning amendments to Law No. 1 of 1974 on marriage. The perspective of this research is to evaluate the extent to which government regulations can control the functions and positions of civil servants as state apparatus faced with freedom of perspective, both from administrative, legal norms, and religious values.

Marriage in Islam is a sacred agreement, with the aim of worshiping Allah, but also a concept that embraces religious, moral and social values. And it is valid if it meets the terms and conditions. Where there are 5 laws in marriage, namely obligatory, sunnah, makruh, permissible and haram. The aim of this research aims to discuss marriage as well as the promise of purity carried out by men and women who want to continue a halal relationship, and perfect part of their faith. This research uses a qualitative method with a literature study approach, analyzing various sources such as books, magazines, offline and online articles or the latest journals, all data found from reading sources is then expressed in qualitative descriptive form. The results of this research show the problem of marriage in Islam in building a family that is sakinah mawaddah and rahmah. One of Allah's instructions in Islamic law is that He commands marriage and forbids adultery. Isalam has provided a clear concept regarding the procedure or process of a marriage which is based on the Al-Quran and the authentic Sunnah. Therefore, in this journal the author explores the meaning of marriage, the legal basis, conditions, harmony and wisdom of the law of marriage.

Marriage is an institution that binds two individuals in a relationship officially recognized religion, law and customs. This becomes the foundation important in building a happy family life and sustainable. However, early marriage, especially under the age of 20, poses serious challenges. Teenagers often marry too young not ready to handle the responsibilities of marriage and the risks of experiencing health and economic problems. This problem occurs throughout Indonesia, reflects the complexity of social and economic problems. The need for action strong preventive and intervention to overcome early marriage and improve community welfare. Qualitative descriptive research uses an interview approach and data analysis. Combining qualitative methods, this research explores socio-economic factors that influence early marriage. The aim is to provide a holistic understanding for more effective development policies. Early marriage has a serious impact on individuals and society, influenced by social, economic factors and parental influence. Children or teenagers who marry at a young age are at risk of facing health, educational and economic problems, poverty and gender inequality. Steps such as upgrading education, women's empowerment, and economic development It is necessary to reduce early marriage and deal with its impacts appropriately.  

The institution of marriage in Indonesia has long been considered a social and moral milestone. However, in the digital era, shifting gender roles and the rise of social media have significantly transformed how young women perceive marriage. This study aims to explore the perceptions of early adult women (aged 18–25) toward the #MarriageIsScary narrative on TikTok, focusing on content from the account @bobahagia19. The research employs a qualitative descriptive approach using interviews, observations, and content analysis of selected TikTok videos. The findings reveal that the #MarriageIsScary trend represents a collective expression of emotional anxiety, self-awareness, and social critique of traditional marriage norms. Participants perceived marriage as an uncertain institution, often associated with emotional instability, betrayal, and loss of autonomy. Yet, the same discourse also fostered empowerment and solidarity among women, forming what scholars describe as digital sisterhood. The discussion integrates sociological and media theories (Giddens, 1992; Papacharissi, 2015; Banet-Weiser, 2018) to illustrate how digital narratives both reflect and reshape cultural meanings of marriage in contemporary Indonesia. Overall, the study concludes that TikTok functions as a participatory space where young women redefine marital expectations through shared emotions, storytelling, and online community engagement.

Marriage is a sacred agreement in human life, although some marriages also fail and end in divorce. However, this divorce does not only stop at the end of the relationship between the two parties. But more than that, the problem of separation of joint property also often becomes a new problem after divorce. This study then aimed to review the implementation of divorce and division of property arising from marriage according to Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage. The research method used is normative, with a statutory approach and a conceptual approach. The results of the study showed that the legal basis for joint property is contained in Chapter VII Article 35 to Article 37 of Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage. Based on this law, the path to division of joint property is divided through several mechanisms, namely based on religious law, based on customary law, and based on other laws. Compared to Law Number 1 of 1974, Law Number 16 of 2019 provides more detailed and modern regulations regarding joint property compared to previous provisions. Overall, according to Law Number 16 of 2019, the authority to settle the division of joint property arising from marriage involves the court in deciding fairly based on applicable law. The court has the responsibility to ensure that the division of property is carried out with the principle of justice, taking into account the contribution of each party and their needs and economic circumstances. In the case of mediation or agreements outside the court, the court still has the authority to assess and ensure that the decisions taken are in accordance with applicable legal provisions.  

For the Langa indigenous people, Waja is a process of recovery for mistakes because someone has violated a prohibition or certain customary law norms that apply in the Langa indigenous people. There are several marriage problems that occur in the Langa community that are not resolved with waja. The practice of waja serves to break the bond of engagement or marriage that has occurred between a man and a woman, the purpose is as a deterrent effect and also as a means of value education for the community so that marriages that violate customary norms can be eliminated or no longer repeated. This research is an empirical research, so the data source used is the primary data source, the primary data is obtained from the results of interviews. The data were analyzed in a descriptive-qualitative manner. The results of this study show that: (1) The function of waja customs in the marriage legal system of the Langa indigenous people is for the enforcement of customary norms and rules, the restoration of good name, efforts to break the bond of engagement or marriage between men and women and to realize justice and balance in community life, including in terms of marriage. (2) The process of applying waja customs in the practice of marriage of the Langa indigenous people is carried out in accordance with the marriage violations that have been carried out by both parties. The types of violations of waja customs are infidelity, relationships that are not approved by parents and abusive behavior of husbands towards wives.

For the Langa indigenous people, Waja is a process of recovery for mistakes because someone has violated a prohibition or certain customary law norms that apply in the Langa indigenous people. There are several marriage problems that occur in the Langa community that are not resolved with waja. The practice of waja serves to break the bond of engagement or marriage that has occurred between a man and a woman, the purpose is as a deterrent effect and also as a means of value education for the community so that marriages that violate customary norms can be eliminated or no longer repeated. This research is an empirical research, so the data source used is the primary data source, the primary data is obtained from the results of interviews. The data were analyzed in a descriptive-qualitative manner. The results of this study show that: (1) The function of waja customs in the marriage legal system of the Langa indigenous people is for the enforcement of customary norms and rules, the restoration of good name, efforts to break the bond of engagement or marriage between men and women and to realize justice and balance in community life, including in terms of marriage. (2) The process of applying waja customs in the practice of marriage of the Langa indigenous people is carried out in accordance with the marriage violations that have been carried out by both parties. The types of violations of waja customs are infidelity, relationships that are not approved by parents and abusive behavior of husbands towards wives.  

Marriage is a human right, as stated in Article 28B paragraph (1) of the Second Amendment to the 1945 Constitution, and marriage is explicitly regulated in Law No. 1 of 1974 on Marriage. Article 2 of the Marriage Law states that marriage must be registered according to the applicable laws and regulations. However, this cannot be fully implemented throughout Indonesia, especially in the Dsn Tanjung area, Taman Kec Jrengik Sampang. One of the factors preventing full implementation is that marriages are conducted underage. This research uses an empirical research approach, also known as field research. The purpose of this method is to investigate the applicable legal provisions and their implementation in society. The research results show that children born from unregistered marriages face difficulties in obtaining civil status and legal certainty.  

The validation of marriage is an examination of the bond between a man and a woman as life partners that has been carried out in accordance with the teachings of Islam, and the fulfillment of the elements and requirements for the validity of the marriage bond, but has not yet been registered with the relevant authorities. This study focuses on the analysis of the Surabaya Religious Court decision number 2540/Pdt.P2024/PA.Sby. This paper discusses the legal basis and requirements for the validation of marriage that were considered by the judge in making the decision to validate the marriage.

Congregation members are God's people who should be cared for and shepherded by the pastor of the congregation. Because without being shepherded well and responsibly, God's people are easily influenced to carry out and maintain a culture of belief that is contrary to the truth of God's Word. Indeed, the truth of God's Word is the main source for organizing human life in the world, including the people of God in the Indonesian Faithful Christian Church (GKSI) Sebangar Congregation, Kuala Behe ​​District. In order for God's people in the GKSI Sebangar Congregation, especially the young men and women who are old to marry well without violating customary laws relevant to God's Word, the pastor's responsibility in shepherding is needed to be maximal and optimal. The pastor's responsibility as a Christian educator of the GKSI Sebangar Congregation regarding the mapak pue tetek mando traditional marriage is considered important because some young men and women after the mapak pue tetek mando event immediately marry like husband and wife without paying attention to Christian marriage. This study aims to describe the Belangin mapak pue tetek mando traditional marriage in the Sebangar area. The researcher used qualitative methods through observation, interviews, and literature review. The results indicate that pastors, as Christian educators, are increasingly loyal in their responsibility to shepherd all members of the GKSI Gethsemane Sebangar congregation, enabling young men and women of marriageable age to maintain a pure life.

A human being was created to live in pairs as husband and wife through marriage. Marriage is a spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family or household. Ideally, women marry at the age of 21-25 years, while men at the age of 25-28 years. It is recommended that getting married at this age can be done in terms of the health of the woman's reproductive organs, which are ready to conceive and give birth. Likewise, men of this age are ready to fulfill their obligations as head of the family (Fatmawati etal., 2019).  This community service activity takes the form of counseling about the impact of early marriage on teenagers in Darul Amin Village, Lawe Alas District, Southeast Aceh Regency. This activity was attended by 30 participants with the aim of increasing young women's knowledge about the impact of early marriage on young women. The results of this activity were an increase in the knowledge of young women before and after being given counseling, namely from an average knowledge score of 50 to 80. It is hoped that this activity can be useful for young women and not to engage in early marriage to prevent the effects, namely miscarriage, anemia, birth weight low, sexually transmitted diseases.