Violence such as beatings, intimidation, sexual harassment, and other forms often occur in many Pesantren. Cases of violence in Pesantren tarnished the name of Pesantren collectively, received stigma from various groups, and diminished public trust in Pesantren regarding the safety of students. Violence and bullying in Pesantren imply the significance and urgency of preventing violence and creating a safe Pesantren environment. Prevention of violence in Pesantren needs to be done with an effective strategy and a comprehensive approach. This paper aims to describe strategies for preventing violence in Pesantren and their relevance to various forms of violence in Pesantren, including bullying and sexual harassment. The method used in this study is a qualitative method with a case study approach. The data in this study are primary data obtained by observation, in-depth interviews, and documentation. The results of the study found that the prevention strategies used at Dayah Ummul Ayman included strengthening the supervisory function at the layer closest to the santri, continuing counseling on anti-violence in Pesantren, teaching commendable moral values, and internalizing commendable moral values. This paper is weak in generalization due to the use of qualitative methods. The researcher recommends that future researchers may use mixed methods in research on violence in Pesantren to produce more thorough and comprehensive findings.

This research is motivated by the existence of a marriage carried out by a virtuous wali in a society where the majority adhere to the Shafi'i school of thought. The purpose of this research is to find out what the opinion of the Shafi'i and Hanafi schools is about the just status of marriage wali today, and find out how the opinion of the Syafi'i and Hanafi schools compares the status of marriage wali. This research is library research. Data analysis method used comparative method. The object of this study is the comparison of the Syafi'i and Hanafi schools regarding fair wali as a condition for the validity of a marriage contract. In addition, KHI does not require that wali in marriage must be fair. The Syafi'i school of thought explains that the requirements for a wali are fair with six criteria, namely Islam, puberty, sound mind, independence, male and fair. When viewed from the opinion of the Shafi'i school of thought, the implementation of marriage by a virtuous wali, the marriage is void. However, Islamic law is not rigid. Even though according to Islamic law the marriage of a person whose wali is wicked is void, there is still a loophole for his child's marriage to remain valid according to Islamic law. By following the opinion of other scholars such as the Hanafi school of thought, the marriage is still valid with the following reasons; First, namely, someone's Islam is considered sufficient to become a marriage wali, so it doesn't look at whether the person is fair or not. The two wicked wali may become wali, namely looking at the element of benefit for others.