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bibo:abstract "Positive law in Indonesia, through Article 4 paragraph (2) of Law Number\r\n1 of 1974, regulates the alternative requirements for polygamy permits restrictively.\r\nThis triggers a vacuum of law when faced with the social reality of an out-ofwedlock\r\npregnancy by a prospective second wife. This normative vacuum creates a\r\ndisparity of judgments in religious courts. This research aims to analyze the root of\r\nthe disparity and the judges' legal reasoning in the Tulungagung Religious Court\r\nDecision Number 5/Pdt.G/2024/PA.TA, which granted the petition, and the Sleman\r\nReligious Court Decision Number 1048/Pdt.G/2024/PA.Smn, which rejected it.\r\nThis research is normative legal research utilizing a statute approach, a\r\nconceptual approach, and a comparative approach. The analytical tools used are\r\nMicro-Level Comparative Law Theory and Maqashid Sharia Theory (Sadd al-\r\nDzari'ah and Fath al-Dzari'ah).\r\nThe results show that the disparity in judgments stems from differences in\r\nthe judges' paradigms in conducting legal discovery (rechtsvinding). The\r\nTulungagung Religious Court Judge applied a progressive-sociological paradigm\r\nthrough the Fath al-Dzari'ah approach, granting the polygamy permit to save the\r\nclarity of the child's lineage (Hifz an-Nasl) as a state of emergency (dharuriyyah).\r\nConversely, the Sleman Religious Court Judge applied a rigid textual-normative\r\nparadigm through the Sadd al-Dzari'ah approach, rejecting the petition to maintain\r\nlegal certainty and prevent the normalization of adultery. The author concludes that\r\nthe lineage protection-oriented approach guarantees substantive justice much\r\nbetter. Therefore, family law reform is needed to accommodate the protection of a\r\nchild's lineage as an exception for polygamy, while still tightening the proof of\r\ncumulative financial requirements and the first wife's consent in court."^^xsd:string;
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