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bibo:abstract "This study arises from the disparity between the ethical\r\nobjectives of mutʿah maintenance in the Qur’an, its legal construction\r\nwithin Indonesia’s statutory framework, and its application in the\r\nReligious Courts. In the Qur’an and Islamic jurisprudence (fiqh),\r\nmutʿah is understood not merely as a financial obligation but also as a\r\nform of provision that embodies protection, restoration of dignity, and\r\nassurance of continued well-being for a party affected by divorce. By\r\ncontrast, Indonesian legislation constructs mutʿah as an obligation of\r\nthe husband and a corresponding right of the wife following divorce,\r\nthereby grounding legal protection more firmly in gender categories\r\nthan in the parties’ actual conditions of vulnerability. This study aims\r\nto analyze the legal construction of mutʿah under Indonesian law,\r\nexplain why the Religious Courts continue to reproduce this\r\nconstruction in judicial practice, and examine the extent to which the\r\nlaw governing mutʿah needs to be reconstructed to be more responsive\r\nto the principles of justice and vulnerability.\r\nThis qualitative study employs normative-juridical,\r\nphilosophical, and empirical-juridical approaches. The primary data\r\ncomprise statutory and regulatory instruments governing mutʿah,\r\nparticularly Law Number 1 of 1974 on Marriage, the Compilation of\r\nIslamic Law (Kompilasi Hukum Islam), Supreme Court Regulations\r\n(PERMA), Supreme Court Circular Letters (SEMA), and other\r\nrelevant technical regulations. The analysis also draws upon decisions\r\nof the Religious Courts and interviews with fourteen Religious Court\r\njudges concerning the legal basis for awarding mutʿah, considerations\r\nused in determining its amount, the exercise of ex officio judicial\r\nauthority, the relevance of the parties’ economic circumstances, and\r\nthe possibility of awarding mutʿah based on actual vulnerability. The\r\ndata are analyzed through an integrated framework combining the\r\nMaudhūʿī Nuzūlī approach, the Mubādalah perspective, the\r\nvulnerability paradigm, and John Rawls’s principle of the veil of\r\nignorance.\r\nThe study finds that the legal construction of mutʿah in\r\nIndonesian legislation represents a transformation of classical fiqh\r\nthought subsequently codified within the national legal system. In this\r\nprocess, the orientation of mutʿah has shifted from an instrument\r\ndesigned to protect the vulnerable party to a form of protection\r\nattached to gender identity, namely, an obligation imposed upon the\r\nhusband for the benefit of the wife following divorce. This paradigm\r\ncontinues to be reproduced in the practice of the Religious Courts\r\nthrough the interaction between the normative provisions of the\r\nCompilation of Islamic Law, PERMA, and SEMA and judicial\r\nperspectives that remain grounded in classical fiqh constructions.\r\nConsequently, mutʿah continues to be awarded to women as a legally\r\ndefined category, even where the parties’ economic circumstances and\r\nactual levels of vulnerability may indicate a different reality. These\r\nfindings demonstrate that the orientation of mutʿah within the\r\nIndonesian legal system has yet to fully reflect the Qur’an’s\r\nsubstantive objective of protecting those rendered vulnerable by\r\ndivorce. Accordingly, a reconstruction of the law governing mutʿah is\r\nnecessary so that entitlement is determined not solely based on gender\r\nidentity but also by taking into account the parties’ actual levels of\r\nvulnerability. Such a reconstruction would bring the law of mutʿah\r\ninto closer alignment with maqāṣid al-sharīʿah, the principle of\r\nMubādalah, and substantive justice in 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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