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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.  

This study aims to analyze the relationship between the implementation of Law Number 16 of 2019 on Marriage and socioeconomic status with public awareness of early marriage in Wirosari District, Grobogan Regency. The phenomenon of early marriage in this area remains high despite the existence of regulations that set a minimum marriage age. A quantitative approach was used, with data collected through questionnaires, interviews, and documentation. The research population consisted of 169 couples who married early in the last three years, with a sample of 43 couples selected through purposive sampling. The data were analyzed using the product moment correlation test to determine the relationships between the variables. The results show that the implementation of Law Number 16 of 2019 has no significant relationship with public awareness of early marriage, indicating that despite the existence of the regulation, the public's understanding of the importance of the minimum marriage age is still not optimal. Conversely, socioeconomic status has a positive and significant relationship with public awareness, indicating that the higher the socioeconomic status, the higher the public's awareness of the negative impacts of early marriage.

The childfree phenomenon, the decision of married couples not to have children, is gaining increasing attention among young people, including within the Catholic Church. This choice arises in response to various modern factors, such as economic considerations, careers, personal freedom, and changing views on the meaning of family. This study aims to explore the views of young Catholics in the Semarang Vicarage on the childfree phenomenon and analyze them in light of the Catholic Church's teachings on marriage, which place procreation and education as one of the essential purposes of marriage. The study used a mixed-methods approach through the distribution of quantitative surveys and in-depth qualitative interviews. The results indicate a tension between the modern values ​​adopted by young people and the Catholic Church's teachings on openness to life. This phenomenon poses a serious pastoral challenge, particularly regarding the regeneration of the congregation and the sustainability of church life. Therefore, the Church is expected to formulate a more dialogical, contextual, and inclusive pastoral approach in accompanying young people to remain faithful to the Church's teachings without ignoring the social realities they face.

Marriage is a basic human need that involves an official agreement between husband and wife, regulating rights and obligations, including the ownership and management of joint property. Under Indonesian law, property acquired during marriage is considered joint property, which often becomes a source of conflict during divorce. To prevent this, Indonesian law recognizes the existence of a marital separation of property agreement, which regulates the separation of assets between spouses from the beginning, whether before or during marriage. A separation of property agreement provides legal protection for personal assets, protects one party from being liable for the partner’s debts, and reduces the potential for disputes during divorce. Therefore, it is important for the public to receive socialization and legal education about the separation of property agreement in marriage to increase understanding of its benefits and protect the rights of married couples in both marriage and divorce. Legal education on this matter can help reduce disputes over joint property and offer better protection for couples who wish to clearly and legally manage their assets.

This study explores the use of contraception from a Christian perspective, focusing on the Christian Church's views on issues of sexuality and reproduction. Globalization has brought about significant cultural changes, including in how society views sexual relations, family planning, and reproductive responsibility. These changes have influenced the Christian community, giving rise to diverse theological and ethical responses regarding the use of contraception. Within the Christian Church itself, there are fundamental differences of opinion. Most schools reject the use of contraception, citing specific interpretations of biblical passages that emphasize openness to life and God's will. Meanwhile, other schools view contraception as a more complex issue, requiring contextual consideration, taking into account aspects of health, family well-being, and the moral responsibility of married couples. These differing views demonstrate the theological and social dynamics that influence the Church's stance on contraception. Therefore, this study aims to provide a deeper understanding of the decision-making process regarding contraception use within the Christian community.

Young married couples in Jakarta often face challenges in balancing work and family demands, which can lead to role conflict. This conflict contributes to decreased marital satisfaction, especially when individuals have low emotional regulation. This community service (PKM) activity aims to provide psychoeducation on role conflict, marital satisfaction, and emotional regulation strategies to young employees of PT Treasure Citrarasa Indonesia through an online seminar. The activity was conducted in three stages: pre-test, presentation of material, and interactive discussion. The results of the activity showed an increase in participants' understanding of role conflict and emotional regulation strategies, as well as a greater awareness of the importance of adaptive communication in marital relationships. Additionally, participants gained new insights into how effective emotional regulation can reduce stress and improve marital satisfaction. Thus, this psychoeducation activity has the potential to be an effective intervention in enhancing relational well-being for young couples, particularly in managing role conflict amidst work and family demands. The activity also highlights the importance of understanding and applying emotional regulation strategies in daily life to maintain marital harmony.

The urgency of marriage as an effort to elevate human dignity and sustain life and progeny is regulated in Law Number 16 of 2019, which amends Law Number 1 of 1974 concerning Marriage. The state requires marriage registration to guarantee the validity and legal protection of the rights of married couples and their children. One important provision in this regulation is the determination of the minimum age for marriage, which is 19 years for both men and women. However, in practice, underage marriages, including unregistered marriages, still occur. This study uses a normative-empirical research method, combining written legal analysis with field data to examine the application of laws and regulations in community practice. The results show that underage marriages can be legalized by the Religious Court based on Minister of Religious Affairs Regulation Number 20 of 2019. This regulation provides legal certainty and protection of children's rights, but has also raised controversy regarding the potential legalization of early marriage. This regulation has had a significant impact on the practice of itsbat nikah anak kecil, especially at the Bulango Ulu Religious Affairs Office (KUA), by reducing unregistered marriages. However, challenges in verifying evidence, socio-cultural pressures, and the normalization of early marriage remain major obstacles that must be overcome through education and cross-sector collaboration.

Marriage preparation courses have become increasingly important for couples who wish to build a strong foundation for their relationships. These courses provide couples with the tools to understand and navigate their roles and responsibilities in a marriage. For Catholic couples, attending marriage preparation courses is seen as an essential step in preparing for a lifelong commitment, in accordance with the teachings of the Catholic Church. According to John Paul II (1981) in Familiaris Consortio, a document that outlines the duties and responsibilities of families, the preparation for marriage should be holistic, addressing not only the emotional and social aspects but also the spiritual and theological dimensions of family life. This study specifically aims to explore the meaning and impact of marriage preparation courses on the happiness of Catholic families at the St. Paul Beganding station. Using a qualitative approach, the research employed a combination of observation, interviews, and documentation techniques to gather data. The study involved 12 informants, including five married couples who had attended marriage preparation courses, one Porhanger (a community leader), and one parish priest under the St. Peter and Paul Kabanjahe parish. The findings reveal that marriage preparation courses had a significant and positive effect on the happiness of Catholic families, particularly those at the St. Paul Beganding station. The course content provided couples with a deeper understanding of their roles and duties as spouses and parents, allowing them to build stronger, more resilient relationships. Participants expressed that the courses helped them address challenges more effectively and fostered a greater sense of commitment and mutual respect. This, in turn, contributed to the overall happiness of their families. Couples who had attended the course reported stronger emotional and spiritual connections, further emphasizing the importance of comprehensive marriage preparation for long-term marital success.

This study aims to analyze Islamic legal perspectives on the decision of married couples to choose not to have children (childfree) by reviewing sharia arguments, interpretations of scholars, and the resulting social and legal implications. The childfree phenomenon is a contemporary issue that is increasingly being discussed, especially among the younger generation of ubanites in Indonesia. This decision is driven by various factors such as economic conditions, physical and mental health, enviromental awareness, career orientation, and lifestyle. The study was conducted using a qualitative-descriptive approach and the data obtained through library research methods. From an Islamic Legal perspective, this lifestyle choice is controversial because it is directly related to the maqāṣid al-sharīʿah, particularly the aspect of hifẓ al-nasl (preserving offspring). Previous research has explain that non-permanent contraceptive practices are permissible as long as there is the consent of the couple and do not cause harm. However, permanent contraceptive suc as vasectomy or tubectomy are considered contrary to Islamic law. The Indonesian Ulama Council (MUI) has also emphasized that permanent contraceptive measures are not permitted because the contradict the purpose of sharia to preserve offspring. Thus, Islamic law allows for ijtihad and deliberation in addressing the phenomenon of childfree, while still emphasizing that safeguarding offspring is a crucial part of the primary objective of sharia. This study aims to contribute academically to the discourse on Islamic legal flexibility in responding to evolving social realities, highlighting the dynamic interplay between normative principles and contemporary challenges.

Family planning represents a community-based effort to promote awareness and participation through delaying the age of marriage, regulating births, strengthening family resilience, and improving family welfare to achieve small, joyful, and prosperous families (Suriana et al., 2021). The government targets Couples of Reproductive Age (CRA) to reduce population growth in Indonesia, as CRA consists of legally married couples who actively engage in sexual relations that may result in pregnancy. In addition to CRA, postpartum mothers also serve as a key target group in family planning programs. The “Four Too” components contribute to high-risk pregnancies that may lead to complications during pregnancy, childbirth, and the postpartum period, and maternal and infant mortality. These include being too young (under 20 years), too old (over 35 years), too many children (more than four), and too close birth spacing (less than two years) (Oktarina, 2022). This study employed a quantitative research design, specifically an analytical quantitative approach with a correlational design using the cross-sectional method. The sample consisted of 40 participants. The results show that 45% of respondents had a satisfactory level of knowledge about IUD contraception, 32.5% had a moderate level, and 22.5% had a low level of knowledge. In nursing practice, increasing knowledge about contraception—particularly IUD family planning—can enhance interest in its use. Moreover, the study recommends that husbands provide support for mothers in using IUD contraception.

Fertility is a tangible result of the reproduction of a person or a group of women concerning the number of children born alive. One calculation for determining fertility in general is crude birth rate, crude birth rate is the number of live births in an area every 1.000 population at midyear. Eligible couples in Sumberagung Village as much as 1.476 inhabitants is still lower when compared with the village of Tawang and Duwet village, but it has the highest number of births. CBR Sumberagung village reached 11,72 and amounted to 7,81 so that CDR in the number of inhabitants amounted to 3,91. This reserach uses a study design parameters with the correlational approach and survey method. Sampling is done proportionally random sampling with respondents who ever married women amounted to 90 people. The dependent variable in this study is fertility, while the independent variables are age at first marriage, length of reproductive period, length of contraceptive use, infant mortality, education level, and income. The results of multiple linear regression analysis shows that together independent variables affect the dependent variable fertility. Partially age at first marriage, long reproductive period, duration of use of contraception, and education level affect the fertility while infant mortality and income level had no effect on fertility. The most dominant variable influence on fertility is a long period of reproduction and the smallest contribution is income level.

The creation of Family Cards for couples resulting from serial marriages is an administrative policy of the government, but this policy raises legal problems. This is because serial marriages are still not officially recognized according to Law Number 1 of 1974 concerning Marriage. This policy is considered not to provide complete legal protection and has the potential to weaken the principle of legality in the Indonesian marriage legal system. This study aims to analyze the background of serial marriages, analyze the policies of the Dukcapil government in providing legal protection for serial marriages, and analyze the policy of issuing family cards for serial marriage couples. The type of research used is normative legal research using legislative, conceptual, and case study approaches. Data is collected through literature research and compiled qualitatively. The results of the study show that serial marriage occurs due to economic, religious, cultural, social, and lack of legal understanding. Many people choose it because it is considered practical, cheap, and religiously legal, even though it is not recognized by the state. Dukcapil can indeed issue Family Cards for serial couples for administrative needs, but that does not make the marriage legally valid. As a result, legal protections for wives and children remain weak, especially related to inheritance, alimony, child recognition, and civil disputes.  The Marriage Law requires registration for marriage to be legal, so the issuance of family cards for serial couples has the potential to cause multiple interpretations and conflicts of legal norms. The suggestions of this research are to improve legal education, simplify marriage registration, strengthen the role of religious/traditional leaders, and expand isbat nikah so that the family rights of serial couples are legally protected.  

Happiness is the ultimate goal of every human aspiration. To achieve it to the fullest, humans strive to utilize all their potential. However, in practice, conflicts often arise between personal interests and the interests of others. The desire to realize all dreams becomes problematic when carried out without regard for moral values, especially in a household life built through the sacred bond of marriage. Many married couples fail to create domestic happiness due to uncontrolled ambition. This ambition, when not balanced with ethics and morals, has the potential to cause domestic conflict that results in the neglect of children's education in the family. A current widespread phenomenon shows that married couples spend more time outside the home for work reasons. This opens up opportunities for promiscuity in public spaces and reduces attention to family. If this phenomenon continues, serious problems in the family will become increasingly apparent. The rights and obligations of husband and wife are neglected, affection for children is diminished, and ultimately children feel more comfortable seeking environments outside the home. This condition becomes the entry point for negative speculation from society about married couples who are considered negligent in their household obligations. This research is expected to provide a significant contribution to understanding how families should function optimally. By placing religion as a foundation and making ethics and morals the foundation of social interactions, families can return to their true nature as the birthplace of quality generations with character, ethics, and spiritual values.  

Long-distance marriages are increasingly common due to economic and work demands. This presents challenges in maintaining the commitment of married couples. This study aims to describe the nature of marriage commitment in long-distance relationships, examining it from personal, moral, and structural perspectives. Data collection techniques used in-depth interviews, observation, and documentation. The research informants were married couples in long-distance marriages. The results show that couples in long-distance marriages still have a strong commitment. The personal commitment aspect is reflected in the intensity of communication, maintained love and attraction, and is identified as a couple that is internalized in each other. The moral aspect shows from ethical awareness and cultural and religious values that strengthen responsibility towards partners. Meanwhile, structural commitment is identified through the presence of children, financial responsibility, and external obstacles that support maintaining the relationship. The psychological dynamics of couples are characterized by the ability to regulate emotions, cognitive adjustment to distance, and strong intrinsic motivation. These findings suggest that marital commitment can be maintained in long-distance marriages if supported by shared awareness, quality communication, and strong shared values.

The purpose of this study is to explore and understand the various rules of Islamic jurisprudence related to divorce, and how to apply these rules in problems related to divorce. This study uses a library research approach. The results of the study indicate that divorce should be imposed based on valid reasons and lead to the need to separate. Imposing divorce without a clear reason can result in sin for the husband. In addition, the valid requirements for divorce are that the husband who makes it must be mature and of sound mind, so that he can be responsible for the decision. This study examines four main rules of Islamic jurisprudence related to the law of divorce in Islam, namely: first, divorce cannot be separated and falls according to the number mentioned, second, the place where the divorce falls is where the marriage bond occurs, third, the law of divorce follows the nature that is coupled with the number so that the number of divorces is in accordance with what is mentioned, and fourth, even though divorce is said to be related to the past, the law of its fall still applies when the words are pronounced as well as examples and exceptions. This study uses a literature study method with analysis of the Qur'an, Hadith, and the opinions of classical and contemporary scholars. The results of the study confirm that these rules are very important in determining the validity, time of divorce, and its legal implications, thus providing legal certainty for married couples in Islamic households. The purpose of this study is to explore and understand the various Islamic jurisprudence rules related to divorce, as well as how to apply these rules in problems related to divorce. This study also aims to analyze the relevance and legal implications of these rules in the practice of Islamic family law, in order to provide a comprehensive understanding and legal certainty for Muslims in living their household life.  

As a multicultural country, Indonesia grows and develops with various cultural structures, ethnicities, religions and races. The diversity that occurs for a long time makes it possible for marriages with different religions to occur. Interfaith marriage in the Catholic Church is not allowed, but there is a dispensation so there are people who do it. As happened at the Sacred Heart of Jesus Simo Church, Boyolali, from the data for 2018-2023, there were 41 marriages and 9 of them were married to different religions (Cult Disparity). This phenomenon occurs due to several things including a lack of appreciation of faith, not enough socializing in the Church, pregnancy outside of marriage, a high sense of tolerance, many public schools in the village, places of worship that are close enough to allow the existence of many followers of other religions. The purpose of this research is to find out the nature of marriage of interfaith marriage couples, the application of children's faith education and the development of parents' faith from interfaith marriages. This research uses a descriptive qualitative method with interviews with informants. The results showed that the impact of interfaith marriage on the faith education of children under five is positive because since infancy they have been baptized in accordance with the nature of Catholic marriage. Based on the results of the study, each partner respects and supports the other's beliefs in the midst of differences. In educating children's faith in the golden age period, they can be baptized.    

As a multicultural country, Indonesia grows and develops with various cultural structures, ethnicities, religions and races. The diversity that occurs for a long time makes it possible for marriages with different religions to occur. Interfaith marriage in the Catholic Church is not allowed, but there is a dispensation so there are people who do it. As happened at the Sacred Heart of Jesus Simo Church, Boyolali, from the data for 2018-2023, there were 41 marriages and 9 of them were married to different religions (Cult Disparity). This phenomenon occurs due to several things including a lack of appreciation of faith, not enough socializing in the Church, pregnancy outside of marriage, a high sense of tolerance, many public schools in the village, places of worship that are close enough to allow the existence of many followers of other religions. The purpose of this research is to find out the nature of marriage of interfaith marriage couples, the application of children's faith education and the development of parents' faith from interfaith marriages. This research uses a descriptive qualitative method with interviews with informants. The results showed that the impact of interfaith marriage on the faith education of children under five is positive because since infancy they have been baptized in accordance with the nature of Catholic marriage. Based on the results of the study, each partner respects and supports the other's beliefs in the midst of differences. In educating children's faith in the golden age period, they can be baptized.    

This study aims to understand the dynamics of intercultural communication in the adaptation process of interethnic marriages between Javanese and Madurese couples in Sidoarjo Regency, East Java. The primary focus is on how couples from different cultural backgrounds develop communication patterns and adjust to one another in their household life. This research employs a qualitative approach using a phenomenological design. Data were collected through in-depth interviews with three interethnic couples who have been married for more than two years. The findings reveal that communication within interethnic households is adaptive and context-dependent. Indonesian is predominantly used as the main language of interaction, serving as a neutral medium easily understood by both parties, while regional languages are preserved for specific cultural situations. Challenges in communication arise from differences in emotional expression and communication styles, which often lead to misunderstandings, especially during the early stages of marriage. However, couples who engage in open and respectful communication are able to overcome these differences and create a harmonious relationship. Cultural adaptation is also reflected in parenting practices, division of household roles, and interactions with extended families. Support from extended families significantly contributes to the process of cultural acceptance. In conclusion, interethnic marriages between Javanese and Madurese couples represent an ongoing negotiation of values and the formation of a new, inclusive family identity through mutual understanding and culturally respectful communication.

In the context of Indonesian culture, living with parents or in-laws is quite common, especially for young couples who are not yet financially independent. However, dynamics in the household such as differences in values, habits, and privacy boundaries often pose psychological challenges for wives. This study aims to describe the psychological well-being of wives who live with their in-laws after marriage. This study uses a qualitative approach with an in-depth interview method with one of the informants who meets the criteria, namely women who have been married and have lived with their in-laws for at least one year. The results of the study indicate that there are various aspects of psychological well-being that are influenced by the condition of living with in-laws, including self-acceptance, autonomy, positive relationships with others, and mastery of the environment. Factors such as partner support, open communication, and adaptability are the main determinants in maintaining the psychological well-being of wives in this situation. This study is expected to provide insight for young couples and families in building harmonious relationships in a household involving more than one generation..

AInfertility is a condition in which a person or couple is unable to achieve pregnancy after 12 months or more of regular sexual intercourse without contraception. Based on available data, the infertility rate in North Sumatra reaches 15% to 17% per year of all married couples, However, specific data on the level of infertility. This study uses a descriptive method that aims to identify the factors that cause infertility in fertile couples in Purwodadi Mulyorejo Village, Sunggal District, in 2023. The population in this study were all mothers of fertile couples who lived in Purwodadi Village, Sunggal District, in the period January-May 2023, with a total of 145 people. The sample is part of the population studied and has characteristics that are in accordance with the study. In this study, the sample used was 30 mothers of fertile couples. Of the 30 respondents who had a smoking habit, 20 people (66.7%) experienced infertility. Meanwhile, from respondents who did not smoke, as many as 10 people (33.3%) did not experience infertility. The results of the analysis showed p-value = 0.001 <α = 0.05, which means there is a significant relationship between lifestyle, especially smoking habits, and the incidence of infertility.