HAK DAN KEWAJIBAN SUAMI ISTRI (STUDI PEMIKIRAN AHMAD ‘ABD AR-RAHIM DALAM KITAB TUHFATU AL-‘ARUSAIN)NIM.: 22103050103Ahmad Zainul ZikriauthorThe 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.297.577 Hukum Keluarga Islam, Bimbingan Pernikahan, Poligami, Perceraian, Iddah, Pengasuhan Anak)2026-06-02UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS SYARIAH DAN HUKUMThesis