This study aims to provide knowledge and understanding of the implementation of article 82 of Law no. 7 of 1989 JIS Law No. 3 of 2006 Law no. 50 of 2009 in divorce cases in Class I A Palu Religious Court, and how the efforts and solutions of Class I A Palu Religious Court in dealing with divorce. This research was designed using a type of field research, using a qualitative approach. After analyzing the research data, the final step of this research is checking the validity of the data with a view to proving that the research is truly valid. Results obtained from research in the Religious Courts concerning Implementation of article 82 of Law, no. 7 years. 1989 JIS Act. No. 3 years 2006 Law No. 50 years. 2009 concerning divorce cases is mandatory because it is a necessity to run it and has been implemented well as evidenced by existing data. The solution in dealing with divorce cases is to mediate and make trainings for judges to better understand the various cases in divorce.

The long history of reforming Islamic Family Law in the Muslim world began in the 20th century when Turkey became the first Muslim country to pioneer this reform. These reforms greatly influenced the reform of Islamic family law in Egypt and provided a more forward-looking color compared to what was previously done, the impetus for reform and reform of Islamic law in Egypt came from within the Islamic tradition itself and from outside the Islamic tradition. In addition to reforming family law in general, Egypt has also reformed the concept of inheritance law regarding wajibat for orphan grandchildren, which actually does not discuss this matter in classical books. Egypt regulates the issue of compulsory wills in the Egyptian Law, namely Law no. 71 of 1946 concerning inheritance, Egypt introduced a new concept in terms of inheritance for orphaned grandchildren who are usually considered as dzawil arham who are prevented from obtaining inheritance, so they are now entitled to inheritance by using the mandatory will. The concept of wills, mandatory, for inheritance for orphaned grandchildren does not exist in classical jurisprudence, and it appears that Egypt is trying to reform the law by inventing new laws or rechtsvinding, in order to find a solution to the inheritance problems that occur in Egypt.

Based on the research background that has been mentioned, the remarriage agreement as a ritual of obtaining offspring in a review of Islamic law, a case study of a married couple in the village of Tinggede, Kec. Marawola Kab. Sigi, then obtained several objectives from this study, namely to explain and describe how the process of remarriage contracts for couples in the village of Tinggede Kec .arawola, Kab. Sigi as a ritual to obtain offspring and how Islamic law review of the remarriage agreement to the couple in the village of Tinggede Kec.Marawola, Kab. Sigi as a ritual to get offspring. This study uses a qualitative approach with more emphasis on the relevance of the findings that occur in the field, so that the data can be presented in actual terms, the data collection technique used is the field of data collection techniques (field research). The intended data collection technique is collecting a number of data directly. The results showed that the process of implementing a marriage contract that occurred in couples in the village of Tinggede was as follows: firstly there was an underlying reason and secondly halal and haram re-marriage contracts were seen in terms of or the intention behind the process of a remarriage contract. So that in the Islamic religion, the glasses of Islamic law see this as a prohibition because of the descendants in a family, purely the gift of Allah. Humans can only endeavor, looking for reasons that are permitted by the Shari'a to get them.

This study aims by using qualitative methods with data collection techniques, namely interviews, observation, verification in order to obtain data that is truly valid and can be accounted for. The results of this study indicate that the marriage in the adat of the Tajio Tribe in Siney Village, Tinombo Selatan District, Parigi Moutong Regency is to open the tajalang to open the road, that is, the man will tell his desire to propose to the woman but with satire words, then Nalolo Tevulang Nombosi is looking for a day or It is a good month to meet the family of the woman who wants to be married to, the next stage is to open the first tejarita, namely the man comes to the woman's house to discuss further the matchmaking plan and the last marriage process is tevea nelili, which is sprinkling yellow rice on the man's family This is a sign that the woman's family has officially accepted the proposal of the male party and the view of Islamic law on the marriage of the Tajio Tribe in Siney Village, Tinombo Selatan District, Parigi Moutong Regency is not against Islamic Law and even in accordance with Islamic Law because of the marriage in The traditions of the Tajio Tribe in Siney Village, South Tinombo District, Parigi Moutong Regency contain elements of faith, elements of worship and contain elements of akhlakul karimah.

The implementation of adat in the Lauje community is aimed at upholding traditions that have been handed down as a symbol of honor and courtesy of the Lauje people in receiving guests. Then another goal in the implementation of this custom is to prevent the bride and groom's household from negative things that if this custom is not implemented. The purpose of this research is to describe and explain the implementation of the Mopopene’e custom system in the marriage of the Lauje tribe in the village of Lombok, Tinombo Subdistrict, Parigi Moutong Regency and how the objectives of Islamic law are towards the implementation of the Mopopene’e custom. This study uses qualitative methods and describes field research. In the technique of collecting data the author uses the method of observation and conduct interviews directly to the informant. The results of the study found that the implementation of the Mopopene'e custom which had been carried out by the Lauje people was a good tradition. As for the community's understanding of the adverse effects that will arise in the future if the custom is not implemented according to the author, it is only a myth that happens to happen and if it is not implemented it does not have any impact in the future because there is no power that exceeds the power of the creator, namely Allah swt.