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Domestic violence (KDRT) is a form of human rights violation that occurs in the domestic space and has a wide impact on the integrity of the family. The reform of the criminal law through Law No. 1 of 2023 concerning the Criminal Code marks a more serious recognition of domestic violence as a criminal act. This article aims to examine the update of the criminal rules against domestic violence perpetrators in the new Criminal Code and examine it from the perspective of Islamic law. Using a normative juridical approach and comparative analysis, this study found that the new Criminal Code has adopted a more progressive approach to victim protection, including in criminal arrangements against perpetrators. On the other hand, Islamic law views domestic violence as a violation of the principles of justice, compassion, and moral responsibility in the family. Criminalization in Islam is preventive and corrective, and emphasizes a just solution, not merely repressive. Therefore, the reform of the national criminal law needs to be harmonized with Islamic values, in order to establish a penal system that is not only legally just, but also ethically and socially.

Domestic helpers (DWs) play a vital role in sustaining household life in urban areas, yet their legal position in the Indonesian labour system remains marginal and vulnerable, without adequate legal protection. This research aims to analyse juridically normatively the legal position of domestic workers within the framework of national labour law and identify regulatory gaps and structural barriers that hinder the protection of their basic rights. Using a literature study method and a normative juridical approach, this research examines legislation, legal doctrine, and recent scientific literature. The analysis shows that Law No. 13 Year 2003 does not recognise domestic workers as formal workers, and Permenaker No. 2 Year 2015 is non-binding, creating a legal vacuum that results in vulnerability to exploitation, discrimination, and human rights violations. The absence of special regulations such as the PPRT Bill and the non-ratification of ILO Convention No. 189 exacerbate structural injustice against domestic workers. This research concludes that the legal protection of domestic workers is very weak normatively and practically, so regulative reform is needed through the enactment of special laws and harmonisation of national laws with international human rights standards in order to create a fair, inclusive and social justice-based employment system.

This research aims to examine the gap in legal protection for domestic workers in Indonesia through an analysis of Law No. 13 of 2003 on Manpower and ILO Convention No. 189 on Decent Work for Domestic Workers. Until now, domestic workers have not been explicitly recognized in national regulations, so their basic rights such as living wages, social security, and humane working hours are often neglected. This condition is exacerbated by the absence of written work contracts, the dominance of informal recruitment, and the view of the community that does not consider domestic workers as formal workers. This article concludes that the ratification of ILO Convention 189 and the passing of the Domestic Workers Protection Bill are strategic steps to strengthen legal protection for domestic workers in Indonesia, which also needs to be supported by labor inspection and comprehensive legal education.

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.

Islam prescribes marriage as a sacred and fundamental institution in human life, aiming to preserve dignity, lineage, and to build a harmonious (sakinah), loving (mawaddah), and compassionate (rahmah) family. In Islamic teachings, marriage can be conducted either monogamously or polygamously, with specific conditions. In Indonesia, polygamous practices are strictly regulated by various legal provisions, such as Law Number 1 of 1974 and the Compilation of Islamic Law. Nevertheless, polygamy remains a controversial issue in society, often carried out without fulfilling legal requirements, such as through unregistered (sirri) marriages. This phenomenon reflects a legal dualism between religious norms and state regulations. Furthermore, the social construction of polygamy shows that it is not merely a religious or legal issue, but also a product of social, cultural, economic dynamics, and the evolution of modern values. This study aims to explore how social construction shapes the perception and practice of polygamy and its implications for household harmony. Using a multidisciplinary approach, this study seeks to provide a comprehensive understanding of the relevance of polygamy in contemporary society and its impact on family structure and child welfare.

This study aims to measure the effectiveness of the Family Hope Program (PKH) in improving the welfare of poor households in Bekasi Regency. Using a descriptive qualitative approach, the study focuses on an in-depth understanding of the perceptions and experiences of program beneficiaries. Data was collected through both closed and open-ended questionnaires distributed to 60 respondents, consisting of 50 Beneficiary Families (KPM) and 10 social facilitators. Data analysis was conducted using quantitative descriptive methods for the closed questionnaires, and thematic analysis for the open-ended responses and document study. The results show that more than 75% of respondents felt a positive impact in the field of education, while 72% regularly accessed health services such as Posyandu. Economically, 68% of respondents stated that the PKH assistance helped meet their basic needs, although it was not sufficient for long-term needs. Regarding implementation, 80% of respondents expressed satisfaction with the social facilitation provided, although administrative procedures and limited access in remote areas remain challenges. The conclusion of this study indicates that PKH has a significant social impact on poor households. However, the program’s effectiveness still needs improvement through streamlined administrative processes, adjustment of the aid amount, and greater attention to hard-to-reach areas so that the program’s benefits can be felt more evenly and sustainably.