Workshop Pengelolaan SDM Di Era Digital Dalam Pembangunan Desa Sijungkang Kabupaten Tapanuli Selatan

One way to develop a region is to have quality Human Resources (HR). To realize this, several things are often done, namely through guidance, training and education. Sijungkang Village, South Tapanuli Regency, is one of the district government assisted villages. In order for the village to develop, as academics, the community service team conducted a workshop on HR management in the digital era. The purpose of this activity is to improve the quality of human resources, especially MSMEs in Sijungkang village so that they are able to face the challenges of information technology development and are able to improve the local economy. The service method is carried out through lectures and simple training on good human resource management and training in the use of digital-based technology through social media. Based on the results of interviews and questionnaires during the implementation of the community service, it was found that the enthusiasm of the participants was very good, the participants were interested in following things that were useful. This activity provides a solution in the proper use of social media and increases participants' knowledge and understanding of the importance of digital-based science today. Kata Kunci: Workshop, HR, Digital Era, Developmen

MAHAR MUSAMMA DAN MAHAR MITSIL DALAM PELAKSANAAN PERKAWINAN

Among the good protections of Islam and its respect for women is that Islam gives them property rights. Because, in the period of ignorance, women became the party whose rights were oppressed and abused in their association. Islam wants to get rid of remnants of the ignorance system regarding women's affairs and their dowry. Mahar is a voluntary gift which is a symbol of a man's sincerity, honesty, and commitment in marrying a woman. Giving a dowry to a prospective wife is mandatory, marriage without mentioning the dowry "Tafwidh marriage" is legal, failure to mention the type and amount at the time of the marriage ceremony, does not cause the marriage to be cancelled. The scholars of the madhhab agree that dowry is not one of the pillars of the contract, but is one of the consequences of the existence of the contract. Therefore, the marriage contract may be carried out without mentioning the dowry. The scholars of the school of thought agree that there is no maximum amount in dowry, but they differ on the minimum limit. The dowry may be paid at the beginning (before intercourse) or at the end (after intercourse), as it can also be paid at the beginning of a part and at the end of another part. Dowry may be terminated under two conditions, let the time to be paid be known, and do not delay payment for too long. There are two types of dowry, musamma dowry and mitsil dowry. Mahar musamma is the dowry agreed upon by the bride and groom as stated in the editorial contract. While the mitsil dowry is the dowry that should be given to women that is usually accepted by other women who are equal to them, both in terms of age, beauty, wealth, mind, religion, virginity, widowhood, and country when the marriage contract is held. Keywords: Marriage, Dowry, Mazhab and Akad

PERNIKAHAN BEDA AGAMA DALAM PERSPEKTIF HUKUM ISLAM

Marriage in Islam is not merely an ordinary civil relationship or contract, but marriage is the Sunnah of the Prophet Muhammad, and the most suitable medium between Islamic religious guidance and instinctive or biological human needs that contain the meaning and values of worship. In Islamic marriage law, there is a principle known as the principle of selectivity. A person who wants to marry must first select who he can marry and with whom he is forbidden to marry. Even in customary law, it is actually known that there is a prohibition on marriage that is more specific than what is regulated by religion and legislation. In the patrilineal Batak society, men and women of the same clan/descendant are prohibited from marrying, if a Batak man wants to marry, he must look for another woman from another clan. It is not permissible for a woman to marry a woman who is out of Islam, she is not religious because she does not stay in her religion. He is not a Muslim because he is nothing more than an infidel like the Watsaniyah (idol worshipers), because marriage has character and has religious indications. The marriage of a Muslim man with a woman of the People of the Book who does not associate with Allah is permissible, but on the other hand the marriage of a Muslim woman with a man of the People of the Book is prohibited.

MEWAKILKAN KABUL NIKAH KEPADA ORANG LAIN DALAM PELAKSANAAN PERNIKAHAN

Marriage is the deepest, strongest and eternal bond that connects two human children of different sexes. Therefore there must be a unity of heart, must meet in a bond that is not easily separated. If a Muslim is determined to get married and directs his intention to propose to a certain woman, then it is recommended to see the woman before starting his steps to the marriage ladder, so that he can face his marriage clearly and not be deceived. The scholars of the school agree that a new marriage is considered valid if it is carried out with a contract that includes consent and qabul between the proposed woman and the man who proposed to her, and is considered invalid based solely on consensual consent without a contract. The scholars of the school also agree that marriage is valid if it is carried out using the editor of jawwaztu (I marry) or I marry from the proposed party or the person who represents him and the editor of qobiltu (I accept) or radhitu (I agree) from the party who proposes or represents him .Representation is allowed in the contract, so the groom can represent whom he wants and the bride's guardian who holds the marriage contract. In the Compilation of Islamic Law Article 29 paragraph 1 it is stated that those who have the right to say Kabul are the prospective groom personally. In certain cases, the marriage acceptance speech can be represented to another man provided that the prospective groom gives explicit authorization in writing that the acceptance of the representative for the marriage contract is for the groom, but this permission can only be exercised if the prospective bride or guardian does not object. if the groom-to-be is represented. If a person who is going to perform the marriage contract cannot attend, but he still wants to do it, then that person is required to send a messenger or write a letter to a second party to explain that he still wants to perform the contract. If the second party agrees to carry out the contract, then he is required to bring in a number of witnesses (at least two men or one man and two women)