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The determination of a minimum marriage age is a central issue in Indonesian family law and Islamic legal discourse, particularly regarding the prevention of health, social, and psychological risks associated with child marriage. This study analyzes the alignment between the legal requirement of a minimum age of 19, as stipulated in Law No. 16 of 2019 and Constitutional Court Decision No. 22/PUU-XV/2017, and the framework of maqāṣid sharī‘ah, especially the hierarchical structure of dharuriyyāt, ḥājiyyāt, and taḥsīniyyāt. Employing a normative juridical method supported by extensive literature review, this research examines statutory regulations, classical and contemporary Islamic legal sources, works on maqāṣid, and empirical data from national and international institutions. The findings demonstrate that the minimum age of 19 substantively accords with maqāṣid sharī‘ah: at the dharuriyyāt level, it safeguards life, intellect, and lineage from medical, psychological, and social harm; at the ḥājiyyāt level, it prevents economic hardship, emotional instability, and the inability of young couples to assume household roles; and at the taḥsīniyyāt level, it preserves human dignity, ethical conduct, and the sanctity of marriage. Consequently, the regulation is not a departure from classical Islamic jurisprudence but rather an implementation of public interest (maṣlaḥah) adapted to contemporary societal realities. This study affirms that integrating maqasid-based reasoning into public policy strengthens the protection of families and future generations in Indonesia.

The steady increase in divorce cases in Indonesia suggests that many couples begin married life without adequate emotional, financial, or intellectual readiness. In response, the government encourages premarital education as a preventive initiative designed to equip future spouses with the skills needed to manage potential domestic difficulties. Viewed through the lens of maqāṣid al-sharī‘ah, this initiative supports the essential goals of Islamic law, namely the promotion of well-being at the personal, family, community, and national levels. This study argues that premarital education reflects the core principles of Islamic legal ethics and functions as a normative expression of the sharī‘ah. Using a normative-theoretical legal framework combined with a maqāṣid al-sharī‘ah analysis, the research engages Qur’anic and Hadith texts, classical and modern fiqh discussions, uṣūl al-fiqh, Indonesian regulatory provisions on premarital counseling, and scholarly works on Islamic Family Law. The results show that major triggers of marital breakdown emotional instability, financial pressure, recurring disputes, and limited understanding of marital responsibilities can be reduced through structured premarital education. These programs strengthen spiritual awareness, emotional resilience, communication skills, conflict-resolution abilities, and economic management. Consequently, premarital education becomes a strategic mechanism for nurturing harmonious households and reinforcing the framework of Islamic Family Law in Indonesia, positioning it as a sharī‘ah oriented tool vital for contemporary social welfare.  

The phenomenon of the “Sandwich Generation” (SG) in Indonesia, where individuals of productive age (30-40 years old) bear a double financial burden—supporting the needs of their children and immediate family (furu') while also supporting their elderly parents (ushul)—has become a widespread social and financial challenge. This pressure, exacerbated by inadequate income and low financial literacy, forces 94% of SG respondents to set aside their personal interests. This dilemma calls for a clear Sharia analysis of the priority scale of financial support. This article aims to analyze the SG maintenance dilemma through the Qawa'id Fiqhiyyah (Fiqh Principles) framework to establish a hierarchy of financial obligations. The two main principles used are Al-Farḍu afḍalu mina an-Nafli (Absolute Obligation takes precedence over Sunnah) and Al-Wājib lā yutrak illā liwājibin (An Obligation cannot be abandoned except for another Obligation). Fiqh analysis shows that the resolution of priority conflicts is based on the classification of the legal status of the recipient of alms, distinguishing between absolute obligations (Adami rights, contractual) and conditional obligations (wajib zhanni, Allah's rights). Key findings establish Sharia priorities in conditions of limitation: Self, Wife and Children (Absolute Obligations), Parents (Conditional Obligations), Siblings/Relatives (Sunnah/Nafl). This priority is established to protect the nuclear family unit as the foundation of society, in line with Maqāṣid ash-Sharīʿah (Sharia Objectives).

Social support is defined as an individual’s perception of the availability and presence of assistance derived from three primary sources, namely family, friends, and individuals considered significant others. This concept emphasizes the subjective evaluation of the quantity and quality of support perceived by individuals, rather than the actual support provided. This study aims to examine the construct validity of the Multidimensional Scale of Perceived Social Support (MSPSS) developed by Zimet et al. (1988), which has been adapted into the Indonesian language. The MSPSS instrument is designed to measure the extent to which individuals perceive social support received from family, friends, and significant others in their lives. Research participants were selected using a purposive sampling technique, with inclusion criteria consisting of active university students aged between 18 and 27 years. A total of 279 students participated in this study. The research employed a quantitative approach, with data collected through an online questionnaire administered via Google Forms and distributed through various social media platforms. Data analysis was conducted using Confirmatory Factor Analysis (CFA) with the assistance of Jamovi software.

Basically, In order to have a lasting, contented, and successful family, a man and a woman must physically and spiritually join via marriage. This marriage contract gives both parties the right to enjoy a relationship in accordance with the Shari'a. This study aims to reveal and compare the views of scholars from various schools of thought (Hanafiyah, Malikiah, Syafi ivah, and Hanabilah) regarding temporary marriage, namely “Nikah Mutah,” which is viewed from the legal arguments of each scholar. The descriptive technique was used in this study. which describes the thoughts of previous scholars regarding mut'ah marriage and the legal basis they used. The study's findings indicate that the ulama agree to prohibit mutah marriages absolutely, based on several propositions and the Qur'an, such as surah An-Nisa (4) 24. Al-Mu'minun (23): 5-7, and At- Thalaq (65) 1, as well as various hadiths. The consensus of scholars also supports the prohibition of mut'ah marriage. On the other hand, the Svi'ah view regarding mut'ah marriage is that this marriage is permitted, referring to QS An-Nisa (4): 24, which is considered to be related to temporary marriage. This mut'ah marriage allowed during the period the beginning of Islamic history, and some narrations from Shiite sources indicate that the law on mut'ah marriage was never canceled by the Koran or the Prophet Muhammad SAW. According to Shiite scholars, the prohibition on mut'ah marriage occurred during the time of Caliph Umar bin Khattab, which they consider as an ijtihad.

The phenomenon of the shifting role of wives in meeting family needs shows a change from the past, where in the past the wife was only tasked with taking care of housework and children, but along with the times, wives also take on the main role as breadwinners. This study uses a qualitative approach method to explore the role of wives as the main breadwinners in the family. The results of the study reveal that wives have an important role not only as economic supporters, but also as household managers. There are two main factors that encourage wives to take on this role, namely the husband's inability to meet family needs and the influence of an increasingly open social environment providing many employment opportunities for women. This study also emphasizes the importance of support from husbands and families so that wives can carry out dual roles well. The success of wives in carrying out both roles is highly dependent on the support available, including cooperation in the division of household tasks.

Drawing on the participants' concrete lived experiences, this study explores how the processes of typification and we-relations shape the construction of meaning in everyday interactions. Data were collected through in-depth interviews and participant observation with four informants and one single caregiver, and analyzed descriptively texturally and structurally. The findings show that affective communication includes empathy, humor, and firm but authoritative correction that become the foundation for the formation of emotional bonds and a sense of “new family.” Holistic routines (praying in congregation, studying, social activities) facilitate the internalization of religious values, discipline, and independence, which in turn strengthen children's self-identity. The process of meaning construction does not only occur through words, but through daily practices that bring together the emotional, spiritual and social dimensions. These results recommend strengthening intersubjective communication training for caregivers in similar institutions to support the development of character and identity of orphans.

This study aims to describe the role of counseling in the process of Islamic-based drug rehabilitation at the Khalid Bin Walid Islamic Syar'i Narcotics Rehabilitation Institute, Medan. Using a descriptive qualitative approach, data were collected through semi-structured interviews, observations, and documentation which were then analyzed thematically. The results of the study indicate that individual counseling is the main core in helping participants understand the root of the problem of addiction, build motivation, and design strategies for a healthy, drug-free life. Group therapy complements the rehabilitation process by strengthening solidarity and social skills among participants. In addition, spiritual guidance based on Islamic values plays an important role in strengthening inner peace and commitment to change. However, the rehabilitation process faces significant challenges such as emotional instability of participants, minimal family support, and limited facilities and professional staff. To overcome this, the institution collaborates with various related institutions to support the legal, social, and medical aspects of rehabilitation. This study concludes that drug rehabilitation that integrates an Islamic-based bio-psycho-social-spiritual approach can be an effective model in the recovery of addicts, with the support of synergy between institutions and a conducive social environment.

Marriage in Islam is a sacred institution aimed at forming a family that embodies sakinah, mawaddah, and rahmah, while also serving as a legitimate and responsible means to fulfill biological needs. In the socio-religious context, religious figures such as kyai play a significant role, particularly in guiding the community to maintain household harmony. This study explores the role of kyai in promoting household harmony among Islamic boarding school alumni in Gading District, an area where the spiritual bond between kyai and santri remains strong. These alumni often face various challenges in their domestic lives, including differences in perspectives with their spouses and shifts in social values in the modern era. In such circumstances, kyai serve as spiritual advisors, counselors, and mediators who offer solutions based on Islamic values and local wisdom. This research aims to identify the types of guidance provided by kyai, as well as the supporting factors and obstacles they encounter in fulfilling their roles. The findings are expected to enrich scholarly discourse in the field of socio-religious studies and offer practical insights for religious leaders to strengthen their roles as agents of family harmony amid the complexities of modernization.

This study examines interfaith marriage and its impact on family economic rights from the perspectives of Islamic law and positive law in Indonesia, with a case focus on Sumedang Regency. Employing a qualitative phenomenological approach, the research involved semi-structured interviews with both traditional and modern Islamic scholars, along with an analysis of religious texts and statutory regulations. The findings reveal that the majority of scholars reject interfaith marriage based on Sharia principles and Article 2(1) of Law No. 1 of 1974 on Marriage. Nevertheless, some couples pursue such unions through administrative religious conversion or overseas ceremonies to obtain legal recognition. These practices often result in legal ambiguity regarding economic rights within the family—such as inheritance, joint property, and financial support—and may lead to familial disputes. Additional social consequences include identity confusion among children, community stigma, and potential conflicts within extended families. The study underscores the strategic role of institutions like Islamic boarding schools (pesantren) and the Office of Religious Affairs (KUA) in providing legal education and advocates the need for a responsive civil registration mechanism that acknowledges interfaith marriages while respecting Islamic legal principles. A contextual approach is proposed to bridge the tension between religious norms, legal certainty, and the protection of family economic rights.

This study analyzes factors that influence this understanding and perception, such as education level, family environment, media influence, personal experience, and involvement in daily customary life. Data collection techniques are carried out through observation, interviews, and documentation in order to gain a deeper understanding of the young generation of Toba Batak towards customary divorce law. The purpose of this study is to determine the extent of the understanding of the young generation towards the customary divorce process, the role of the family, and the factors that influence their views. This study discusses the perception and understanding of the young generation of Toba Batak towards customary divorce law amidst the influence of modernization. Through the understanding and perception of the young generation towards customary divorce law, this study attempts to provide an overview of the relevance of the young generation of Toba Batak towards customary divorce law. The results of the study show that although most still respect customs and the value of family deliberation, there are doubts about customary justice, especially regarding the position of women. The young generation tends to support the preservation of customs, but hopes for adjustments to be fairer and in accordance with the times. The results of the study are expected to be input for traditional leaders and the government in designing targeted cultural preservation policies.

Children are the next generation and the hope for the nation's future. However, not all children have the opportunity to grow up in a complete and supportive family environment. The Menara Kasih Indonesia Orphanage Foundation serves as a social solution for children who have lost their parents or are in a state of neglect. This research aims to examine how the background, social services, and caregiving patterns are implemented in this orphanage. The methods used were literature study, descriptive qualitative with observation, and direct interviews with the orphanage administrators and one of the children from the orphanage. The research results show that this orphanage applies a warm and supportive familial parenting style, where the staff actively play the role not only as parental substitutes but also as companions in the children's learning process. The caretakers help the children with their schoolwork and provide emotional support. However, in terms of funding and facilities, the Menara Kasih Indonesia Orphanage Foundation still has limitations.

This study aims to analyze the availability of data centers and regional promotion needs in supporting e-government implementation through the Family Information System Application (SIGA) at BKKBN Gorontalo Province. It also assesses how SIGA and its integrated dialog features contribute to public services. The findings indicate that data input in SIGA has reached 100%, covering family planning services, field supervision, and families at risk of stunting, both in monthly and annual reports. However, this completeness does not fully reflect field realities, particularly regarding youth groups outside formal education who remain underdocumented. Despite this, SIGA data has become a reference for regional health information policy development. Overall, SIGA has improved public service efficiency through fast, accurate, and timely data delivery. Yet, the system remains limited in providing interactive, two-way communication between government and citizens. This study recommends enhancing SIGA’s dialog function and engaging underrepresented community groups to support inclusive and responsive public services.

The phenomenon of victim blaming remains a serious issue in various cases of violence, including family conflicts. Children who experience physical, psychological, or neglect-related abuse often face not only violence but also social stigma that blames them for their circumstances. From a victimology perspective, victim blaming against children in family conflicts occurs due to factors such as patriarchal culture, power imbalances within the family, and a lack of legal awareness regarding children's rights. This study employs a normative juridical method with a qualitative approach to examine the phenomenon of victim blaming against children in family conflicts based on victimology theory. The findings reveal that victim blaming in family conflicts manifests in various forms, including justification of violence against children, minimization of the harm caused, and denial of the perpetrator's role. The psychological and social impacts of this phenomenon are extensive, leading to anxiety, depression, post-traumatic stress disorder (PTSD), and difficulties in forming healthy social relationships. To address this issue, active involvement from families, educational institutions, and child protection organizations is crucial in providing education and advocacy for children's rights. Additionally, victimology perspectives can be utilized to develop policies that support victims, prevent the recurrence of family violence, and minimize the practice of victim blaming against children.

Reading ability is a fundamental skill that plays a crucial role in education, as it significantly contributes to students’ academic achievement and intellectual development. This study aims to analyze the reading skills of seventh-grade students at SMP IT Robbani Indralaya, focusing on both mechanical and comprehension aspects. The research employed a descriptive quantitative method by distributing questionnaires to 19 student respondents. The questionnaire instrument was designed based on two main aspects: mechanical skills (letter recognition, linguistic elements, and slow reading speed) and comprehension skills (understanding text meaning, evaluating content, and flexible reading speed). The analysis results showed that the majority of students were in the “Good” category (63.16%), while the rest were in the “Fair” category (36.84%). There were no students in the “Very Good” or “Poor” categories. Internal factors such as motivation and reading interest, as well as external factors such as family support and school facilities, were found to influence students' reading skills. This study recommends the implementation of continuous and collaborative literacy development efforts involving students, teachers, schools, and families to improve reading skills comprehensively.    

The purpose of this study was to find out how the implementation of Premarital Guidance at the Office of Religious Affairs (KUA) of Kapur IX District and what materials were given by religious counselors at KUA of Kapur IX District during premarital guidance. The research method that the author uses in writing this article is a descriptive qualitative research method with data collection techniques through observation, documentation, and interviews. The sources of data from this study were extension workers at KUA Kapur IX District and books related to this research. The results of this study indicate that the implementation of Premarital Guidance at the KUA of Kapur IX District is carried out every Thursday starting at 10.00 WIB until it is finished. The methods used in providing premarital guidance to the bride and groom are lecture, discussion, and question and answer methods. In the implementation of premarital guidance at KUA Kapur IX District there were several supporting and inhibiting factors in achieving the successful implementation of the premarital guidance. The supporting factors are the willingness of the bride and groom, adequate facilities and infrastructure, and professional extension workers. And the inhibiting factor in the implementation of premarital guidance is that there are still prospective brides who are not punctual in following the guidance and there are still prospective brides who consider this premarital guidance not so important. The pre-marital guidance material given by the counselor to the bride and groom is material about the purpose of marriage, husband and wife's obligations, attitudes that support the realization of a happy/sakinah family, rules for husband and wife association, first night etiquette, mandatory bathing, times when it is forbidden to associate with the husband wife, things that are prohibited in the household, things that can disturb the harmony of the household, and so on.

Children are the seeds of the nation and state that will continue the struggle and ideals of the nation. Therefore, children need guidance and direction from an early age from their parents to face the various struggles they will achieve. While the family is the smallest group unit that is first encountered by children and it is from the family that children get non-formal education for the first time. Therefore, parenting is very important in educating children for their success in the future. Services and fulfillment carried out for children in orphanages are useful so that children can learn to be independent and not depend on others after leaving the orphanage. The education and skills obtained at the Aisyiyah Payakumbuh Orphanage have a strong personal attitude, are optimistic about themselves, and can open themselves up to always be enthusiastic about living the wheel of life. This type of research is descriptive qualitative, using data collection methods, namely observation and interviews. The purpose of this study is to find out how the parenting style of children at the Aisyiyah Payakumbuh Orphanage, the supporting factors and inhibiting factors in improving children's learning achievement at the Aisyiyah Payakumbuh Orphanage. Based on research conducted by researchers, the parenting style that is applied to children at the Aisyiyah Orphanage is democratic parenting, namely by giving affection, providing guidance, looking after, and also providing education and good parenting to children. In addition there are several factors inhibiting children's learning in improving learning achievement, namely limited funds or economy, then the supporting factors are the environment.