%0 Thesis
%9 Skripsi
%A Ahmad Zainul Zikri, NIM.: 22103050103
%B FAKULTAS SYARIAH DAN HUKUM
%D 2026
%F digilib:76941
%I UIN SUNAN KALIJAGA YOGYAKARTA
%K Hak dan Kewajiban Suami Istri, Tuḥfatu al-'Arusain, Aḥmad 'Abd al-  Rahim, Mubādalah, Hukum Keluarga Islam
%P 105
%T HAK DAN KEWAJIBAN SUAMI ISTRI (STUDI PEMIKIRAN AHMAD ‘ABD AR-RAHIM DALAM KITAB TUHFATU AL-‘ARUSAIN)
%U https://digilib.uin-suka.ac.id/id/eprint/76941/
%X The high rate of divorce in Indonesia serves as the primary background of this  research. Data from the Directorate General of Religious Courts (Dirjen Badan  Peradilan Agama) for 2024-2025 recorded 399,921 divorce cases, of which  251,125 were triggered by continuous disputes and conflicts rooted in an  imbalance of perception regarding the rights and obligations of husband and wife.  This reality underscores the need for a critical examination of widely circulated  Islamic marriage literature, particularly the book Tuḥfatu al-'Arūsain by Aḥmad  'Abd al-Raḥīm, which has been translated into Indonesian under the title Aku  Terima Nikahnya and is widely read among Indonesian Muslim communities.  This research is a library research study of a descriptive-analytical nature,  employing a normative-juridical and philosophical-conceptual approach. The  primary theoretical framework used is Qirā'ah Mubādalah by Faqihuddin Abdul  Kodir, which emphasizes the principles of mutuality and reciprocity in the reading  of Islamic texts, supported by Pierre Bourdieu's Habitus Theory as a framework  for understanding the intellectual background that shaped the author's thinking.  The findings reveal two main conclusions. First, Aḥmad 'Abd al-Raḥīm constructs  the concept of rights and obligations upon five foundational principles, one of  which positions the wife as an equal partner to the husband (al-zaujah syaqīqah  al-rajul). Methodologically, the author places the discussion of the wife's rights  before those of the husband, an anomaly uncommon in the classical fiqh tradition.  However, at the practical level, the relational framework constructed remains  hierarchical and transactional, where financial provision (nafkah) is positioned  as compensation for the wife's self-submission. Second, the Mubādalah  perspective identifies structural gender bias across four key clusters: relational  patterns that should be reciprocal rather than hierarchical, financial provision  that should be cooperative rather than transactional, mobility that should be  based on mutual coordination rather than one-sided permission, and sexuality  that should constitute a mutual right rather than merely an obligation of the wife  to serve. Thus, although Tuḥfatu al-'Arūsain is more moderate than 'Uqūd al-  Lujjain, it has not fully achieved the standard of genuine mutuality as measured  by the Mubādalah perspective.
%Z Prof. Dr. H. Khoiruddin, M.A.