Unregistered marriage is an endless problem with non-optimal law enforcement. Meanwhile, the massive impact of unregistered marriage is dangerous and this practice is not committed by one or two people but involves many parties. This research aims to describe parties involved in unregistered marriages and their respective roles. In addition, it provides information regarding unregistered marriage regulations and sanctions and determines law enforcement for the parties involved. This normative research used case approach and statutory approach. The data collection technique is documentation and the analysis technique is deductive and inductive. The results of this study found several parties involved in unregistered marriages. These parties are: first, main actors such as illegal rulers, husbands, and wives or marriage guardians. Second, parties who participate, such as marriage witnesses, brokers, and jockeys. Unregistered marriages are regulated in chapter 1 paragraph (2), chapter 3 paragraphs (1 and 2) of Law no. 32/1954 concerning the enactment of Law no. 22 of 1946 concerning registration of marriages, divorces, and reconciliation in all regions outside Java and Madura, the sanctions are contained in chapter 4 and chapter 45 paragraph (1) letter (a) PP No. 9/1975 concerning the Implementation of Law no. 1/1974 on marriage. Law enforcement against the perpetrators of unregistered marriages has not been optimal.

Abstract This research is motivated by the misunderstanding of parents in giving punishments of beating their children in order to establish prayers, most parents beat their children without boundaries, so that parents have the potential to commit criminal acts. The purpose of this paper is to find out the limits in hitting children who are reluctant to pray, so that parents have knowledge and understanding in giving punishment to their children. This type of qualitative research uses content analysis in its conclusion. The results of this study are: Islamic law and positive law contain certain legal goals (maqashid al-syariah) in hitting children. In the hadith about the command to hit a 10-year-old child who is reluctant to pray it aims to maintain or maintain religion, while in positive law it aims to protect the soul or life of the child. As for the limitations in hitting a child, namely: Beating is carried out for mistakes that have occurred, not mistakes that are feared to occur, beatings may not injure the child and are adjusted to the circumstances and age of the child, beatings should not be carried out on vulnerable parts such as the stomach and head, beating with the purpose and basis of education and must not be excessive, the beatings must be carried out alternately, not in one part only, the beatings must be given a time lag, and must not be repeated, in hitting the elbows must not be lifted. beatings should not be carried out in a state of anger, refrain from hitting a child when he mentions the name of Allah, should not hit a child unless he is 10 years old. Abstrak Penelitian ini dilatarbelakangi oleh ketidak pahaman orangtua dalam memberikan hukuman pemukulan kepada anak-anaknya dalam rangka mendirikan shalat, kebanyakan orangtua memukul anaknya tidak mengenal batasan, sehingga orangtua berpotensi melakukan tindak pidana. Tujuan penulisan ini adalah untuk mengetahui batasan dalam memukul anak yang  enggan mengerjakan shalat, sehingga orangtua memiliki pengetahuan dan pemahaman dalam memberikan hukuman kepada anaknya. jenis penelitian kualitatif ini menggunakan analisis isi dalam penyimpulannya. Hasil penelitian ini yaitu: hukum Islam dan hukum Positif mengandung tujuan hukum (maqashid al-syariah) tertentu dalam memukul anak. Dalam hadits tentang perintah memukul anak 10 tahun yang enggan melaksanakan shalat bertujuan untuk menjaga atau memelihara Agama, sedangkan dalam hukum Positif bertujuan untuk menjaga jiwa atau kehidupan sang anak. Adapun batasan dalam memukul anak yaitu: Pemukulan dilakukan atas kesalahan yang telah terjadi, bukan kesalahan yang ditakutkan akan terjadi, pemukulan tidak boleh mencederai anak dan disesuaikan dengan keadaan serta usia anak, pemukulan tidak boleh dilakukan pada bagian yang rawan seperti perut dan kepala, pemukulan dengan maksud dan dasar pendidikan serta tidak boleh berlebihan, pemukulan harus dilakukan berselang-seling, bukan pada satu bagian saja, pemukulan harus diberikan jeda waktu, dan tidak boleh bertubi-tubi, dalam memukul tidak boleh mengangkat siku. pemukulan tidak boleh dilakukan dalam kondisi marah, urungkan niat untuk memukul anak ketika dia menyebut nama Allah, tidak boleh memukul anak kecuali ia tersebut berusia 10 tahun.