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PRINSIP MUBADALAH DALAM PEMENUHAN HAK DAN KEWAJIBAN SUAMI ISTRI PEKERJA DI DESA SARIMULYO BANYUWANGI
This study is motivated by socioeconomic changes that have encouraged wives to participate in the public sphere, including working as factory laborers, to contribute to meeting household needs. Women‟s participation in paid employment often results in a double burden, as domestic responsibilities continue to be predominantly assigned to them. This condition may lead to inequalities in the fulfillment of marital rights and obligations, physical and emotional strain, and household conflict. However, working families in Sarimulyo Village, Banyuwangi, demonstrate a different reality. Although the wives work as factory laborers, several families are still able to maintain household stability through flexible, mutually supportive, and communicative marital relationships. This study addresses two main questions: how working married couples in Sarimulyo Village fulfill their respective rights and obligations, and how the principles of Mubadalah are implemented in this process. Faqihuddin Abdul Kodir‟s concept of Mubadalah serves as the primary theoretical framework and is operationalized through the principles of reciprocity, justice, and partnership. This framework is reinforced by the concept of substantive justice developed by the Indonesian Women‟s Ulama Congress (KUPI), which enables the analysis to take into account the lived experiences of working wives. This study employs descriptive-analytical field research with a socio-legal approach. Data were collected through observations and interviews with six working married couples and were subsequently analyzed by relating the social practices of working families to the norms of Islamic family law. The findings indicate that, overall, the fulfillment of rights and obligations among working families in Sarimulyo Village is negotiated, flexible, and context-dependent. Such negotiation is reflected in the division of domestic responsibilities, financial management, decision-making, and conflict management. The findings further demonstrate that the implementation of Mubadalah in the families of W and S, SW and NS, K and S, SM and KA, and NM and B tends to follow a praxis-negotiative pattern. In these families, the principles of reciprocity, justice, and partnership are present in everyday life, but are primarily manifested through assistance, adjustment, and situational agreements. Domestic work is still regarded as the wife‟s primary responsibility; consequently, the husband‟s participation is generally understood as an effort to alleviate her burden rather than as the fulfillment of an equal responsibility. In contrast, the family of Y and AM most closely represents a transformative pattern, as domestic work, childcare, communication, financial management, and family decision-making have been regarded from the outset as shared responsibilities. Therefore, although Mubadalah has been concretely implemented in the social practices of working families in Sarimulyo Village, its implementation generally remains in a transitional stage, moving from praxis-negotiative relationships toward more transformative, equal, and just marital relations.
FAKULTAS SYARI’AH DAN HUKUM, UIN SUNAN KALIJAGA YOGYAKARTA
PRINSIP MUBADALAH DALAM PEMENUHAN HAK DAN KEWAJIBAN SUAMI ISTRI PEKERJA DI DESA SARIMULYO BANYUWANGI (Text)
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