The number of child marriages has recently increased significantly, particularly during the Covid-19 pandemic. This is caused by assumption that child marriage will save the child's financial and social security. In fact, child marriage actually causes many problems, especially regarding the abandonment of women's rights in domestic life. This is contrary to the purpose of marriage in Islam which is to create harmonious, prosperous and happy household. This study aims to gain an in-depth understanding on the forms of abandonment of women's rights in child marriage cases and how the Islamic family law perspective percieves it. The data were obtained through observation, interviews, and literature searches. The research location was conducted in Palembang City, South Sumatra, Indonesia. Data analysis is carried out with an interpretive approach to give meaning so that it has coherence between one another. The research findings show that the forms of abandonment of women's rights in child marriage cases include three types, namely the abandonment of economic rights, human rights and reproductive rights. The abandonment occurs because of community’s legal culture which considers the action as commonplace in the household. Even, the victim of abandonment allowed herself stuck in that position. According to Islamic family law, the abandonment of women's rights in the household is an act of disobedience against justice as well husband’s reluctance to the wife. It is a form of violation of the commands of Allah and His Messenger which is is also emphasized in the legislation with the existence of both social and criminal sanctions.

Syiqaq is a constant dispute and quarrel between husband and wife. To overcome the problem of syiqaq, then Allah SWT has arranged it directly in the Qur'an, the letter an-Nisa (4) verse 35, namely by adopting the hakam that comes from the family of each party to reconcile the two husband and wife. The implementation of the appointment of the rights applied in the procedural law of the religious court in Indonesia is not imperative, it all depends on the judge's judgment. Hakam in the Indonesian Religious Court only functions to reconcile the two parties (husband and wife) who are at loggerheads and not the authority to decide. So Hakam only serves as a mediator not an arbitrator. At the Malaysian Syar'iyyah Court, Hakam must obtain full authority from his principal. Husband may give full authority to the husband Hakam to pronounce divorce to his wife before the Court, and the wife can give full power to his wife Hakam to do khuluk or accept Lafaztalak before the Court. keywords: Hakam, Pengadilan Agama, Mahkamah Syar’iyyah

This article discusses the implemention of the forced money (dwangsom institution) in the hadhânah case in the Religious Courts from the perspective of maqâshid al-shariah. This study found that the application of dwangsom sentences for hadhânah cases is very important to be applied, especially to the defendant who objects to carrying out court decisions; or default to the agreement; or there will be difficulties at the time of execution; or the plaintiff suffers a loss. In addition, implementing dwangsom in the hadhânah case will pave the way for the benefit of children who are still in the process of growth even though their parents divorce. Therefore, even if not asked by the plaintiff, the judge himself can decide the dwangsom sentence to the defendant to ensure the fulfillment of the needs of the children.

The position of children as legal subjects will certainly become a problem that needs to be studied in more depth. Children who physically and psychologically still need care and guidance in order to achieve perfect growth, precisely when dealing with the law will certainly experience psychological and even physical changes in a bad direction. In the case of children as legal subjects, there is a difference between Islamic law and positive law in Indonesia because of the different objectives of establishing and enforcing the law itself. To examine this problem, qualitative research methods are used with a normative juridical approach. The data collection technique was carried out using the documentation method, in which data was collected from fiqh literature and laws related to juvenile crimes, then analyzed using the content analysis method. The results of the study show that children according to Islamic law are not subject to criminal punishment because punishment in Islam is imposed on people who are mature (adults), have good sense and criminal acts are not carried out by force. However, in Islam if a child performs jarimah, a ta'zir punishment will be imposed as guidance and teaching for the child. Meanwhile, according to positive laws in Indonesia, the punishment system is different from adults.

Izin Perkawinan dan Perceraian Bagi Pegawai Negeri Sipil diatur dalam Pasal 3 Peraturan Pemerintah Nomor 45 Tahun 1990 tentang Perubahan atas Peraturan Pemerintah Nomor 10 Tahun 1983. Pegawai Negeri Sipil yang akan melakukan Perceraian wajib memperoleh izin atau surat keterangan lebih dahulu dari pejabat. Namun putusan perkara No.1800/Pdt.G/2020 /PA.Plg majelis hakim memberikan kesempatan kepada pihak Pemohon untuk mengurus izin dari pejabat yang berwenang dengan tenggang waktu selama 6 bulan, selain itu hakim memutuskan dengan menerima dan mengabulkan perkara tersebut walaupun tidak ada izin dari atasan. Tujuan dari penelitian ini adalah untuk mengetahui apa dasar hukum hakim dalam memutuskan dan mengabulkan perkara cerai gugat pegawai negeri sipil (PNS) tanpa izin atasan serta urgensi hakim mengabulkan perkara cerai gugat Pegawai Negeri Sipil (PNS) tanpa izin atasan yang dilihat dari perspektif maslahah.Penelitian ini menggunakan metode penelitian dengan bentuk pendekatan empiris dan normatif. Hasil penelitian menyimpulkan bahwa: (1) Berdasarkan pertimbangan dasar hukum, hakim mengabulkan gugatan dikarenakan dari alasan-alasan mengajukan perceraian telah memenuhi syarat, keterangan dari para saksi dan barang bukti yang sempurna maka hakim mengabulkan Gugatan upaya untuk menghindari adanya kemudaratan bagi Penggugat dan Tergugat. (2) Jika ditinjau dari perspektif maslahah maka dapat disimpulkan hakim berpegang teguh pada kaidah fiqih yang berbunyi: درء المفاسد مقدم علي جلب المصالح  yakni “Meninggalkan Kemafsadatan harus didahulukan dari pada mengambil kemaslahatan”. Kata kunci : Hakim; Perceraian; Izin Atasan; Maslahah