TRANSFORMASI PERAN KELUARGA DALAM PEMENUHAN HAK ORANG TUA LANSIA: STUDI PESANTREN LANSIA AHSANU AMALA YOGYAKARTANIM.: 24203011106Ismalia RosalinauthorChanges in family structure and social dynamics have driven a transformation in how families fulfill their roles in meeting the rights of elderly parents. Some of the care needs that were previously met by the nuclear family are now provided in collaboration with religious institutions, such as the Ahsanu Amala Elderly Islamic Boarding School in Yogyakarta. This phenomenon raises an important question from the perspective of Islamic family law: does the transfer of caregiving functions to the Ahsanu Amala Elderly Islamic Boarding School in Yogyakarta still involve the fulfillment of rights and obligations between parents and children, or does it reflect a unilateral transfer of family responsibility? This study is a field research project employing qualitative methods and a sociological-legal approach. Primary data were collected through interviews with the founder of the Ahsanu Amala Elderly Islamic Boarding School in Yogyakarta and six elderly residents with diverse family backgrounds, as well as through documentation and observation. Secondary data were obtained from books, articles, and relevant laws and regulations. The data were analyzed using Robert C. Atchley’s Continuity Theory, Talcott Parsons’s structural-functional theory, and Imam Al-Syāṭibī’s maqāṣid asy-syarī‘ah theory as analytical frameworks. The research results indicate two forms based on Talcott Parsons’ structuralfunctional theory: a collaborative transformation, in which the family continues to actively perform all four functions (adaptation, goal attainment, integration, and latency), with the elderly boarding school serving only a supplementary role; and a delegative transformation, in which the family faces significant limitations in performing some of these functions, leading the boarding school to assume a greater role. Continuity Theory suggests that some elderly individuals maintain a degree of continuity in their activities, values, and religious and social life, whereas for others, From the perspective of birr al-wālidayn, placing parents in a senior boarding school is not evaluated based on the institution’s existence alone, but rather on the children’s consistency in fulfilling the four elements of birr: respect, fulfilling parents’ wishes in matters that are ma’rūf, care and support, and the continuity of family relationships. From the perspective of maqāṣid al-syarī’ah, the Ahsanu Amala Senior Citizens’ Islamic Boarding School has proven to be a powerful instrument in protecting ḥifẓ al-dīn, ḥifẓ al-’aql, ḥifẓ al-māl, and the physical dimension of ḥifẓ al-nafs; however, it has fundamental limitations in protecting ḥifẓ al-nasl and the psychological dimension of ḥifẓ al-nafs. Thus, the shift in the family’s role through the placement of elderly parents in Islamic boarding schools for the elderly is a benefit (maslahat) that is permissible under Islamic law as long as it strengthens rather than entirely replaces the children’s relationship with and responsibility toward their parents; however, it becomes a harm (mafsadah) if the boarding school is used as a means for families to unilaterally abdicate that responsibility.346.01 Hukum Keluarga - Hukum Pernikahan2026-08-03UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS SYARIAH DAN HUKUMThesis