<![CDATA[Purpose – Marriage Guidance (Bimwin) is a preventive instrument developed by the Ministry of Religious Affairs of the Republic of Indonesia to strengthen marital preparedness and family resilience. However, how Islamic Family Law values are internalized into couples’ legal awareness, culture, and practices remains relatively underexplored. This study aims to analyze the process of internalizing Islamic Family Law through Bimwin and to explain its contribution to strengthening couples’ capacity to prevent the escalation and management of household conflicts. Methods – This study employs a socio-legal approach with a qualitative case study design at the Tlanakan Religious Affairs Office (KUA) in Pamekasan Regency. The informants comprised 35 participants: 12 married couples (24 individuals) who had attended Bimwin and 11 institutional informants. Data were collected through in-depth interviews, observations, and document analysis, and analyzed using Braun and Clarke’s Reflexive Thematic Analysis. Friedman’s theory was used to examine the legal system, Berger and Luckmann’s theory to explain the internalization process, and Islamic Family Law principles as the study’s normative framework. Findings – The internalization process is dynamic and non-linear, shaped by interactions among the legal and institutional context (legal substance, legal structure, and Islamic Family Law principles), the externalization–objectivation–internalization mechanism, and transformations in legal knowledge, legal awareness, legal culture, and legal behavior. Values such as mu‘āsyarah bi al-ma‘rūf, syūrā, ḥuqūq wa wājibāt al-zawjayn, and mubādalah are translated as dialogical communication, deliberation, joint decision-making, proportional fulfillment of rights and obligations, and role negotiation. These practices constitute emerging legal practices that strengthen couples’ capacity to prevent escalation and manage household conflicts, while marital experiences create a feedback loop that may reinforce, modify, or weaken the internalization of these values in the couple. Research contribution/limitations – This study contributes to the socio-legal perspective by explaining the mechanisms through which Islamic Family Law values are internalized in family life. Limitations related to the single-case design, relatively homogeneous social context, self-reported data, and cross-sectional approach highlight the need for longitudinal and comparative studies to examine the sustainability of internalization and changes in couples’ behaviors. Originality/value – This study develops an Islamic Family Law Internalization Model through Marriage Guidance based on the Context–Mechanism–Outcome–Feedback framework, demonstrating that internalization is a dynamic process shaped by the interaction of legal context, social mechanisms, and marital experiences.]]>
