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bibo:abstract "This study aims to analyze the application of the proportionality principle\r\nin regulating rights and obligations within marriage agreements and to formulate\r\nan evaluative framework grounded in Jasser Auda's maqāṣid asy-sharī'ah as a\r\nmore substantively just alternative approach. The urgency of this research is\r\nunderscored by the growing prevalence of marriage agreements following\r\nConstitutional Court Decision Number 69/PUU-XIII/2015, which broadened the\r\nscope of eligible parties and the permissible timing for such agreements, yet without\r\nestablishing adequate standards for substantive evaluation. In practice, marriage\r\nagreements tend to be drafted with a dominant focus on material interests,\r\nparticularly the separation of marital assets, without a proportional regulation of\r\ncorresponding obligations. This condition is further compounded by imbalanced\r\nbargaining positions between the parties and the formalistic approach adopted by\r\nlegal practitioners, which frequently prevents the realization of substantive justice\r\nin marriage agreements.\r\nThis study employs a qualitative, library-based research (library research)\r\nmethodology with a descriptive-analytical character. The approaches used are the\r\nstatute approach and the conceptual approach. Primary data sources include Law\r\nNumber 1 of 1974 on Marriage, the Compilation of Islamic Law (Kompilasi Hukum\r\nIslam), the Indonesian Civil Code, and Constitutional Court Decision Number\r\n69/PUU-XIII/2015. Secondary data are drawn from academic journals, legal texts,\r\nundergraduate theses, and graduate theses. Data analysis is conducted using an\r\nintegrated framework of Robert Alexy's proportionality theory and Jasser Auda's\r\nmaqāṣid asy-sharī'ah theory as the primary analytical tools.\r\nThe findings reveal two principal conclusions. First, the application of the\r\nproportionality principle in marriage agreements has not yet fully reflected a\r\nsubstantive balance of rights and obligations. Agreement provisions remain\r\npredominantly material in focus, the bargaining positions of the parties are\r\nfrequently unequal, and evaluation of agreement clauses is largely confined to\r\nformal legality without engaging the deeper dimensions of justice. Second, when\r\nassessed through Jasser Auda's systemic and multidimensional maqāṣid asysharī'ah\r\nframework, marriage agreements ought to be oriented toward the\r\nprotection of property (ḥifẓ al-māl), the preservation of life and relational wellbeing\r\n(ḥifẓ al-nafs), the safeguarding of intellect and informed consent (ḥifẓ al-'aql),\r\nand the continuity of the family (ḥifẓ al-nasl). Agreements drafted in a purely\r\nformalistic manner, without consideration of these dimensions, risk undermining\r\nthe foundational objectives of Islamic law. This study contributes an integrative\r\nconceptual framework combining Robert Alexy's proportionality theory with Jasser\r\nAuda's maqāṣid asy-sharī'ah approach, which may serve as a normative foundation\r\nfor legal practitioners, notaries, and policymakers in drafting and evaluating\r\nmarriage agreement clauses that are not only formally valid but also substantively\r\njust and consistent with the overarching goals of Islamic family law."^^xsd:string;
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skos:prefLabel "297.577 Hukum Keluarga Islam, Bimbingan Pernikahan, Poligami, Perceraian, Iddah, Pengasuhan Anak)" .
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