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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.

In general, this research aims to find out how young married couples communicate in maintaining household harmony in Tobing Julu village, Huristak sub-district, Padang Lawas district, what are the factors that cause young marriages in Tobing Julu village, Huristak sub-district, Padang Lawas district, how do young married couples behave? in resolving conflicts that occur within households in Tobing Julu village, Huristak sub-district, Padang Lawas district. This type of research uses qualitative methods through a descriptive approach which aims to describe information in detail according to the reality that occurs at the research location. Data was obtained through observation and interviews. Data analysis for this research uses a version of the Miles and Hermawan data model which includes data collection, data reduction, data display and conclusion drawing/verification. The results of the research show that the factors causing young marriages in Tobing Julu village, Huristak sub-district, Padang Lawas district are economic, parents and their own will, the communication patterns used by young married couples in maintaining household harmony in Tobing Julu village, Huristak sub-district, Padang Lawas district are cooperative communication patterns and defensive communication patterns and the way young married couples resolve conflicts in Tobing Julu village, Huristak sub-district, Padang Lawas district, is to communicate well, be open to each other, lower the ego of each partner and accept all forms of the partner's strengths and weaknesses.

A limited liability company (hereinafter referred to as PT) is a capital partnership established under an agreement. This means that in the establishment of a PT there are two or more people in an establishment. In practice there are married couples who establish a joint PT. And in principle, the married couple has joint property after marriage, which means they are considered as one party or one property together. With these circumstances, it is considered not to meet the requirements for the establishment of PT. Law No. 40 of 2007 also does not regulate the exact provisions related to who can become shareholders. For this event, the author is interested in discussing about: (1) What is the validity of a Limited Liability Company established by husband and wife? (2) What are the legal consequences for a limited liability company established by husband and wife? The approach method used in this study is normative juridical, legislative research approach and literature study is carried out by studying literature books and scientific papers related to this issue. The implication is that if the husband and wife do not make a marriage agreement, it will make the husband and wife a subject of law, and be personally responsible for the engagement and losses incurred by the Company and make the liability of the PT unlimited.

This research aims to determine the review of Islamic law regarding artificial insemination in humans. And to find out the maqashid of sharia on artificial insemination in humans. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, study results related to the research to be conducted. Literature study can be likened to a key that will open everything that can help solve research problems. The results of the research show that artificial insemination in humans in terms of Islamic law is (1) sperm cells and ovum from the husband and wife themselves, and the embryos are not transferred into the womb of another woman (entrusted mother), if the condition of the husband and wife concerned really requires it and (2) artificial insemination or IVF with sperm and/or ovum donors brings more harm than good. The problem is that it can help married couples where both or one of them is infertile or there are natural obstacles in the husband and/or wife that prevent sperm cells from meeting with egg cells. Yusuf Qaradawi said that if sperm comes from another man, whether known or unknown, then this is forbidden. Likewise, if the egg cells come from another woman, or the egg cells belong to the wife, but the uterus belongs to another woman, this is not allowed. Sheikh Mamud Syaltut said that artificial insemination uses the sperm of another man (not her husband). The law is the same as adultery and children born as a result of this kind of insemination have the same status as children born outside of a valid marriage. The Maqashid of Sharia on artificial insemination in humans is hifdzun nasab (protecting the succession of descendants) because children are included in the requirements of doruriyat in marriage. although human insemination (IVF) does carry some risks of death and post-natal disorders. Artificial insemination in humans with sperm and ovum donors will bring more harm (negative impacts) than benefits (positive impacts). Among the benefits is helping husband and wife who are infertile, either both or one of them, to have offspring or who experience problems with normal fertilization.    

A shift in the role of living by the head of the family or a husband is replaced by a wife who works as a Women's Working Power (TKW) abroad. It's already happening because of the demands of the family economy. That decision affects the relationship and distance communication of the couple. Although the progress of communication technology is so rapid as the media is the point of the problem is to manage communication and relationships to stay harmonious. The research study was conducted out at the Bulugunung village, district of Plaosan, Magetan. The research methodology used is field research applying qualitative research methods. Qualitative methods produce descriptive data with data collection techniques such as observations and interviews. The results that follow are the study’s conclusion. (1) The condition of couples with long-distance marriages in communicating, (2) the way the couples take advantage of the supporting and hindering factors of distance communication, and (3) the distance interpersonal communication patterns between spouses inining distance marital relationships. Collaboration and mutual trust are the key to the harmony of relationships and communication of distant married couples.

This research aims to find out about the protection of human rights and international human rights regarding the practice of Surrogate Mother and to find evidence that there are no legal provisions that can protect the human rights of all parties involved in this practice. This type of research is normative legal research. Through a legislative approach that applies in Indonesia. The results of this research show that the practice of renting a womb violates human rights. The practice of surrogacy or womb renting cannot be implemented in Indonesia because it is considered to violate the human rights of mothers who rent out their wombs to have offspring from a valid marriage in accordance with article 28 paragraph (1) of the 1945 Constitution. Apart from that, when an agreement is made, the agreement is not recognized or considered invalid because a woman's womb is not an object of an agreement. Apart from that, the unclear status of the children born can cause defects if inbreeding occurs. These legal findings show that there are no clear legal provisions that can protect the human rights of all parties involved, including children born as a result of this practice. The legality of renting a womb in international human rights helps married couples to have children. As a form of absolute right as a human right which is also regulated in international instruments including the UDHR and CEDAW.   This research aims to find out about the protection of human rights and international human rights regarding the practice of Surrogate Mother and to find evidence that there are no legal provisions that can protect the human rights of all parties involved in this practice. This type of research is normative legal research. Through a legislative approach that applies in Indonesia. The results of this research show that the practice of renting a womb violates human rights. The practice of surrogacy or womb renting cannot be implemented in Indonesia because it is considered to violate the human rights of mothers who rent out their wombs to have offspring from a valid marriage in accordance with article 28 paragraph (1) of the 1945 Constitution. Apart from that, when an agreement is made, the agreement is not recognized or considered invalid because a woman's womb is not an object of an agreement. Apart from that, the unclear status of the children born can cause defects if inbreeding occurs. These legal findings show that there are no clear legal provisions that can protect the human rights of all parties involved, including children born as a result of this practice. The legality of renting a womb in international human rights helps married couples to have children. As a form of absolute right as a human right which is also regulated in international instruments including the UDHR and CEDAW.

This study is based on the fact that in Rambipuji District, Jember, there are many early marriages and poor-quality marriages, so intervention from religious figures and counselors is needed. The purpose of this study is to evaluate the role of religious figures and counselors and how effective they are in realizing harmonious families and reducing the number of early marriages in the area. This study was conducted qualitatively, with interviews and thorough observations of religious figures, counselors, and newly married couples. The results of the study indicate that religious figures and counselors have an important role in providing effective education and counseling. However, there are still problems in implementing the program consistently. The results indicate that religious figures and counselors need increased capacity and support so that they can do their jobs better. To obtain larger data, quantitative research should be used, and specific approaches should be studied for different cultural contexts.    

In the customary practices of the Javanese Muslim society, there are often certain approaches employed to prevent divorces. This approach is commonly referred to as "tajdidun nikah," which translates to the renewal of marriage. This strategy is typically employed when a household faces numerous challenges or prolonged conflicts, leading to a decline in the harmony between spouses. This research aims to recognize and examine the occurrence of the tajdidun nikah phenomenon within the Rejoagung village community in Ngoro Jombang, in accordance with Islamic law. Through a descriptive qualitative methodology, the study collected data through participatory observations, in-depth interviews, document analysis, and applied an analysis framework based on the model developed by Miles and Huberman. The findings of the study concluded that the practice of tajdidun marriage in Rejoagung village, Ngoro District, Kabupaten Jombang, is a heritage that has been transmitted through generations. It represents an effort by married couples to reinforce their strained marital relationships, which could potentially lead to divorce. From an Islamic legal perspective, this practice is deemed permissible, as it offers numerous advantages, as long as the process adheres to Sharia principles. Couples who have embraced this tradition tend to experience greater harmony, tranquility, and enduring relationships within their households.

Harmony in a household is the dream of every married couple. Building a harmonious family relationship means the establishment of a romantic relationship between married couples in a family and includes everything that has a relationship in the welfare and tranquility of a family. Even though the family does not have an offspring. The research was conducted in Tlogo Village, Kanigoro District, Blitar Regency. With informants 5 families who have no offspring, after approximately 10 households. The research method used in this research is qualitative with a phenomenological approach. The research methods used are observation, documentation and interviews. The results of this study show that the 5 families have good household conditions, despite not having a child. The method used by the 5 families in maintaining harmony in the household is by worshiping together, spending time, commitment, appreciation and affection, conducting medical and non-medical treatment and adoption.

Harmony in a household is the dream of every married couple. Building a harmonious family relationship means the establishment of a romantic relationship between married couples in a family and includes everything that has a relationship in the welfare and tranquility of a family. Even though the family does not have an offspring. The research was conducted in Tlogo Village, Kanigoro District, Blitar Regency. With informants 5 families who have no offspring, after approximately 10 households. The research method used in this research is qualitative with a phenomenological approach. The research methods used are observation, documentation and interviews. The results of this study show that the 5 families have good household conditions, despite not having a child. The method used by the 5 families in maintaining harmony in the household is by worshiping together, spending time, commitment, appreciation and affection, conducting medical and non-medical treatment and adoption.

A woman's nature is to conceive and give birth. So when they get married they are required to have children. When they do not have children, there are stigmas that society gives to these women without seeing the cause. Such as barren women and less perfect women. This is called prejudice because it is not based on adequate knowledge, experience or evidence. Such conditions are inseparable from the social construction of women's gender roles, when a woman does not get pregnant, she will be stigmatized and reprimanded by family and society. Society will more often give a negative label to married couples who do not have children, especially to women who are the center of motherhood without seeing the causal factors or conditions that are being experienced by the married couple. In this study, researchers used qualitative research, with the research location in Sungai Besar Village, Lingga Regency. Determination of informants by pupose sampling, namely a sample that is chosen deliberately by considering that the selected informants are considered capable of providing the information needed. The informants in this study totaled sixteen informants, informants from married couples who did not have children, families and the community of Sungai Besar Village, Lingga Regency. This research was conducted to find out the impact of community stigma for married couples who do not have children. The theory used in this study is the theory of stigma by explaining the form of stigma and self-concept and the view of society by Erving Goffman. The results showed that there is an impact of community stigma for married couples who do not have children in Sungai Besar Village, Lingga Regency. Community stigma is inseparable from the process of detection and community interaction. The causes of stigma are patriarchal culture in society, education level, age, gender, and social conditions. Keywords:

Knowledge of couples of childbearing age about Implanable contraception is one factor in choosing the use of Implanable contraceptives. The better a person's knowledge of contraceptives, the more rational they are in using contraceptives. Support from the husband in the use of contraception is very necessary. Married couples must jointly choose the best contraceptive method, cooperate with each other in use, finance contraceptive expenditure and pay attention to red flags. (Laras T.N, 2018). This study aims to analyze the relationship between the level of knowledge of mothers and husband support with the selection of Implanable birth control at the Sudiang Raya Health Center in Makassar City. The type of research conducted uses descriptive analytics with a Cross Sectional Study approach. The research will be conducted in April - May 2023 at the Sudiang Raya Health Center in Makassar City. The sample size used in this study was 38 respondents. It can be concluded that from the results of statistical tests show that there is a relationship between the level of knowledge and the selection of Implan birth control with a value of p = 0.004. The results showed that there was a relationship between husband support and the selection of Implan birth control with a value of p = 0.018. The Health Office and midwives, especially those in charge of the poly family planning section, should always socialize about contraceptives and the advantages and disadvantages of contraceptives so that people can easily choose contraceptives that are in accordance with their wishes.

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.

Land ownership disputes are one of the legal and social problems that often occur in various countries, including in Indonesia. These disputes generally arise due to ambiguity or inaccuracies in the administration of land ownership. One of the main causes of this dispute is the absence of a letter or proof of legal land ownership, in addition to this can occur in the distribution of inheritance caused by internal factors, such as parental grants to prospective heirs, but it is unfair and not accompanied by a grant deed, married couples (as prospective heirs) who do not have children or descendants,  the greed of the heirs, the incomprehension of the heirs, the mistake in upholding the siri' and the delay in the distribution of inheritance. The WEBGIS-Based Land Inventory System makes it easier for village or district government officials to record land ownership so that the increase in fulfillment of leter C is reduced, the process of searching and changing data does not take long and the public can find out land information along with the history of ownership transfer shown on the online map.

This study discusses the fulfillment of the rights and obligations of husbands and wives during the period of syiqoq from the perspective of Islamic law. Syiqoq, which refers to deep conflicts between husband and wife, poses a significant challenge in married life. The purpose of this research is to analyze how Islamic law regulates the fulfillment of rights and obligations during conflict and to offer solutions for its resolution. This study employs a qualitative descriptive approach using literature review methods, analyzing fiqh literature, fatwas from Islamic scholars, and other primary and secondary sources. The findings indicate that despite ongoing disputes, fundamental rights such as maintenance, protection, and housing must still be provided, and obligations like communication and consultation are essential for resolving conflicts. The role of hakam as a third party mediator is also identified as an effective mechanism for resolving syiqoq. The implications of this study provide practical guidance for couples and Islamic legal institutions in addressing marital conflicts fairly and in accordance with Islamic principles while strengthening the understanding of family law dynamics in a modern context.