PANDANGAN KEPALA KANTOR URUSAN AGAMA (KUA) DI KABUPATEN BANYUMAS TERHADAP LARANGAN PERNIKAHAN SUAMI DALAM MASA IDAH ISTRINIM.: 24203011020Ibnu AqilauthorIn classical fiqh, the iddah is imposed only on women, and there is no such thing as an iddah for men. However, Circular Letter No. P-005/DJ.III/HK.00.7/10/2021 from the Director General of Islamic Community Guidance actually prohibits men from marrying while their ex-wives are still in their iddah period. The tension between classical fiqh principles and this administrative policy raises an academic question regarding how heads of the KUA (Religious Affairs Office) interpret and address this provision in the practice of marriage services. Banyumas Regency was selected as the research site based on previous research indicating that, while KUA heads in Banyumas Regency previously held diverse attitudes, there has recently been a shift toward uniformity in their attitudes, albeit with varying interpretations. This study aims to analyze the interpretations of KUA heads in Banyumas Regency regarding the prohibition on men marrying during their ex-wives’ iddah period and to explain how these interpretations influence their attitudes toward implementing the policy. This study is a qualitative study using a socio-legal approach. Primary data were collected through in-depth interviews with nine heads of the Religious Affairs Offices (KUA) in Banyumas Regency and the Chair of the Banyumas Chapter of the Association of Islamic Marriage Officiants of the Republic of Indonesia (APRI). Secondary data were obtained from laws and regulations, circular letters from the Director General of Islamic Community Guidance, academic literature, and previous research. Data were analyzed through data reduction, classification, and interpretation. The data were then analyzed using Paulo Freire’s theory of consciousness and Max Weber’s theory of social action. Paulo Freire’s theory of consciousness was used to assess the level of consciousness of the KUA heads, while Max Weber’s theory of social action was used to explain the orientation of the actions underlying their attitudes. The results of the study show that the understanding of KUA heads falls into two categories of awareness: naive awareness and critical awareness. Naive awareness is based on regulations, leadership directives, and administrative uniformity. Critical awareness views policy as an instrument for the protection of women, the public good, justice, and the prevention of covert polygamy. This understanding influences the attitudes of KUA heads: an understanding based on naive awareness tends to give rise to an attitude of instrumental rationality, whereas a critical understanding tends to give rise to an attitude of valuebased rationality. This study contributes to enriching the study of Islamic family law regarding the relationship between legal awareness, social actions, and marriage administration practices.346.01 Hukum Keluarga - Hukum Pernikahan2026-08-11UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS SYARIAH DAN HUKUMThesis