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The COVID-19 pandemic has had various impacts on people's lives. One of the impacts of the COVID-19 pandemic is believed to be the increase in acts of violence against children in families. The research will explore the factors that have made the COVID-19 pandemic a trigger for increased acts of violence against children in families in Indonesia. By using qualitative research this research was conducted from 2020-2022. Data collected by interview and observation. The participants involved in this research were parents, children, non-governmental organizations (NGOs) and the community. The results of this study indicate that the COVID-19 pandemic can trigger factors of violence against children in the family. These factors include factors of religious teachings, economics, divorce, psychology, education, and social. This study concludes that there is a strong correlation between the COVID-19 pandemic as a trigger and factors for acts of violence against children in the family. By looking at the results of the research above, it is necessary to pay attention to the government and society from various aspects to prevent and minimize violence against children in the family, especially during difficult times such as disasters or pandemics.

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It is a common thing that future brides and grooms have special preparation prior to their marriage. One of them is premarital education which aims to equip them with knowledge of what their rights and obligations are in order to maintain the longevity of their marriage. Among the knowledge that every future bride and groom must have is an understanding of the terms talak and khulu’’, so it is expected that the couple do not play around using those two terms. The study is intended to examine the views of prospective brides’ and groom’s registered in the Office of Religious Affairs (KUA) in Medan about the terms talak and khulu’. Specifically, this study aims to investigate whether they understand the literal and the accurate meanings of the terminology as well as the consequences of the use of the terms talak and khulu’’. Using a descriptive qualitative method, it was found that there are still many future brides and grooms registered in KUA in Medan, who have not fundamentally understood the terms. it could be concluded from this finding that the understandings of future brides and grooms in Medan about the terms talak and khulu’’ are not sufficient, therefore, this study recommends that there is a need to add material about the two terms into pre-marital education conducted by KUA. In addition, it is also necessary to confirm the understanding of the future brides and grooms through a post-marital education examination.

This study aims to explore the patterns of Hibah practice as a substitute for inheritance in Indonesian society and the reasons they do so. The research locations include Gayo, Aceh, North Sumatra, Jambi, Madiun, Kediri and Surabaya. In this qualitative study, data were collected through interviews. The participants consisted of ulama, academics, and the community who practice Hibah as a substitute for inheritance. Interviews were transcribed and analyzed through content analysis. This study indicates three patterns of Hibah practice as a substitute for inheritance. First, the Hibah is given at the beginning with a portion of 2:1, which is also considered an inheritance when the parent dies. Second, the Hibah is divided equally as well as the surviving parent gets a share. When someone dies, the assets owned by the parents are divided equally. Third, the Hibah is divided unequally, and after the parent dies, the property becomes a portion of the inheritance calculation. This study concludes that the practice of Hibah is becoming more popular among the people in distributing the inheritance, while Islamic inheritance is increasingly insignificant. The position of religious law which is so important in Indonesian Muslim society is critical.