Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157
ISSN: 1907-591X.
E-ISSN: 2442-3084
DOI: https://doi.
org/10.
19105/al-lhkam.
Dynamics of Post-Divorce Family Resilience:
A Phenomenological Study of Ex-Wives within abAAoibAos Community Muhammad Sungaidi Universitas Islam Negeri Syarif Hidayatullah Jakarta.
Indonesia email: muhammad.
sungaidi@uinjkt.
Abdul Aziz Sekolah Tinggi Agama Islam Nurul Iman.
Bogor.
Indonesia email: dapurkangaziz@gmail.
Andi Ridwan Universitas PTIQ Jakarta.
Indonesia email: ridhomapek87@gmail.
Davik Ihsan Purnama Universitas PTIQ Jakarta.
Indonesia email: ihsan.
azhariy@gmail.
Ikhwan Ansori Universitas PTIQ Jakarta.
Indonesia email: ikhwan-ansori@mhs.
Article history: Received: June 16, 2025.
Accepted: March 19, 2026.
Published: June 30, 2026 Abstract:
Divorce within tight-knit socio-religious structures, such as the uabAAoib community, often places women in a vulnerable yet unique position.
This vulnerability is manifested through both economic and social challenges, driven by prevailing cultural stigmas and restricted access to essential resources.
This study aims to analyze the impact of divorce on women's socioeconomic resilience and evaluate the effectiveness of uabAAoib Author correspondence email: muhammad.
sungaidi@uinjkt.
Available online at: http://ejournal.
id/index.
php/alihkam/ Copyright .
2026 by Al-Ihkam: Jurnal Hukum dan Pranata Sosial Muhammad Sungaidi, et al.
widow's home facilities in supporting them after divorce.
Employing a qualitative method with a purposive samplingbased case study approach, this study involved seven informants, consisting of six divorced women within the uabAAoib community and a facility administrator.
Data were gathered through in-depth interviews focusing on post-divorce alimony protection and resource accessibility.
The informants were selected based on specific criteria: having experienced divorce within the last five years and having utilized the communityprovided housing facilities, ensuring an in-depth exploration of their socio-economic resilience.
The results show that although widow uabAAoib homes provide benefits in the form of housing and social support, economic challenges remain major obstacles, including limited access to jobs, business capital, and skills Therefore, a more comprehensive empowerment strategy is needed, including access to skills training, shariabased business capital, and more inclusive social protection The implications of this study emphasize the importance of collaboration between the government, communities, and the private sector in creating sustainable empowerment programs to improve women's welfare and independence after divorce.
Keywords:
Divorce.
Socio-Economic Resilience.
Widow's house.
abAAoib.
Women's empowerment Introduction Throughout 2025, the divorce rate in Indonesia increased by more than 15% compared to the previous year.
1 In fact.
BPS recorded 399,921 cases in 2024, down from 408,347 cases in 2023 and 448,126 cases in 2022.
This increase shows that the previous downward trend is not continuing.
The main causes of divorce are constant 1 Hamda Sulfinadia et al.
AuThe Phenomenon Marriage Is Scary: Causal Factors and Efforts Faced by Muslim Communities in Indonesia,Ay Al-Istinbath: Jurnal Hukum Islam 10, no.
: 355Ae77, https://doi.
org/10.
29240/jhi.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Dynamics of Post-Divorce Family Resilience: A Phenomenological Study of Ex-Wives within abAAoibAos Community disagreements and quarrels,2 followed by economic problems3 and domestic violence.
4 Regionally.
West Java recorded the highest number, followed by East Java and Central Java.
5 This fact emphasizes that family resilience is still fragile and needs mitigation through social policies and family institutional development.
Divorce has a major impact on family structure and stability, especially in the context of Indonesian society that upholds strong religious and social values.
7 One interesting phenomenon is the concept of a "widow's house," a facility provided for habaibAos ex-wife, in order to provide shelter and protection after divorce.
8 These facilities serve not only as a place to live, but also as social and spiritual support for post-divorce women.
East Jakarta was chosen as the location of the study because of its socio-economic characteristics that reflect the challenges in meeting basic needs, including housing.
2 Durotun Nafisah et al.
AuComparative Analysis of Islamic Family Law and Normative Law: Examining the Causes of Divorce in Purwokerto.
Indonesia,Ay Samarah:
Jurnal Hukum Keluarga dan Hukum Islam 8, no.
: 846Ae71, https://doi.
org/10.
22373/sjhk.
3 Efa Rodiah Nur.
Fathul MuAoin, and Hamsidar Hamsidar.
AuThe Reconstruction of the Livelihood Concept from a Mubadalah Perspective in Lampung Province,Ay Samarah: Jurnal Hukum Keluarga dan Hukum Islam 7, no.
: 1897Ae1920, https://doi.
org/10.
22373/sjhk.
4 Ira Yudistira.
AuPrediction of Divorce Data in Pamekasan District Based on Comparison of Exponential Smoothing and Moving Average,Ay Tensor: Pure and Applied Mathematics Journal .
67Ae78, https://doi.
org/10.
30598/tensorvol5iss2pp67-78.
5 Alex Kusmardani.
AuThe Dynamics of Divorce in Indonesian Muslim Families,Ay Daengku: Journal of Humanities and Social Sciences Innovation 4, no.
: 739Ae52, https://doi.
org/10.
35877/454ri.
6 Yinying Zhang.
Yiwen Hu, and Min Yang.
AuThe Relationship between Family Communication and Family Resilience in Chinese Parents of Depressed Adolescents:
A Serial Multiple Mediation of Social Support and Psychological Resilience,Ay BMC Psychology 12, no.
: 1Ae11, https://doi.
org/10.
1186/s40359-023-01514-7.
7 Abd Rahman Dahlan et al.
AuWomenAos Post-Divorce Rights in Malaysian and IndonesianAos Court Decisions,Ay Ahkam: Jurnal Ilmu Syariah 23, no.
: 191Ae212, https://doi.
org/10.
15408/ajis.
8 Fahmi Tiara Rahma Andrea and Zakiah Nurul Awaliyah.
AuFulfillment of the Rights of Wife and Children Post Divorce,Ay MILRev : Metro Islamic Law Review 1, no.
: 231Ae42, https://doi.
org/10.
32332/milrev.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Muhammad Sungaidi, et al.
After the divorce, uabAAoib ex-wife faces significant challenges related to the social stigma attached to the titles 'uabAAoib' and 'syarfah'.
The former indicates a direct descendant of the Prophet Muhammad pbuh, while the latter is a title for a woman of that descent.
Although this title carries respect, divorce can lead to a change in social status that affects the public's perception of uabAAoib ex-wife, especially among those outside the syarfah community.
This stigma can add to the psychological and social burden, given the high expectations that individuals with this bloodline often face.
In addition to social stigma, uabAAoibAos ex-wife also faces challenges in meeting her economic and emotional needs after 11 Their roles as single mothers often require adjusting to multiple roles, including being breadwinners and babysitters.
Divorced individuals are likely to carry out maternal and paternal duties, including parenting and providing for themselves, which can affect their family's resilience.
13 In addition, the lack of adequate social support and facilities for single mothers can worsen their condition, given that the social structures are often designed for families with two 9 Yisa Olorunda Ph D.
AuTalq: Negative Effects on the Couple and Their Children: The Islamic Perspective,Ay Journal of Education and Practice 14, no.
10Ae16, https://doi.
org/10.
7176/jep/14-14-02.
10 Irum Tahira.
AuSocial Adjustment of Divorced Women : A Study of District Gujrat,Ay Journal of Social Sciences Review (JSSR) 3, no.
: 940Ae50, https://doi.
org/https://doi.
org/10.
54183/jssr.
11 Krystal Wilkinson and Julia Rouse.
AuSolo-Living and Childless Professional Women: Navigating the AoBalanced Mother IdealAo over the Fertile Years,Ay Gender.
Work and Organization 30, no.
: 68Ae85, https://doi.
org/10.
1111/gwao.
Susan Harkness.
AuThe Accumulation of Economic Disadvantage: The Influence of Childbirth and Divorce on the Income and Poverty Risk of Single Mothers,Ay Demography 59, no.
: 1377Ae1402, https://doi.
org/10.
1215/00703370-10065784.
12 Maria Svensson.
Hyukan Jynson, and Susanna Johansson.
AuStigma-Related Barriers to Participation in Support Groups for Children: Social WorkersAo Experiences and Destigmatizing Strategies,Ay Child and Family Social Work 29, no.
: 24Ae34, https://doi.
org/10.
1111/cfs.
13 Milla Salin et al.
AuSingle Earners and Carers during Lockdown: Everyday Challenges Faced by Finnish Single Mothers during the COVID-19 Pandemic,Ay International Journal of Sociology and Social Policy 43, no.
13Ae14 .
: 146Ae60, https://doi.
org/10.
1108/IJSSP-03-2023-0051.
Tara Koster et al.
AuParenting in Postdivorce Families: The Influence of Residence.
Repartnering, and Gender,Ay Journal of Marriage and Family 83, no.
: 498Ae515, https://doi.
org/10.
1111/jomf.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Dynamics of Post-Divorce Family Resilience: A Phenomenological Study of Ex-Wives within abAAoibAos Community 14 Therefore, the provision of facilities and support for uabAAoib ex-wives is important to increase resilience of the family after divorce, even though it is only intended for uabAAoib widows who are unable to afford and are willing to occupy the designated facilities.
Although a number of studies have addressed family resilience after divorce, particularly those focusing on social assistance for women, such as widows' home facilities, they tend to emphasize Indonesia's socio-religious context only.
Most of the existing literature likely ignore the important role of religious aspects in shaping the experience and resilience after divorce, such as the findings of Tomys Cano 15 Susan Harkness 16 Isabel Shutes 17 and Lisbeth A.
Pino Gavidia et al.
18 In this case, there is a gap in understanding how widowhood facilities, which are usually seen as a form of social support, interact with larger social and religious structures.
This research aims to fill the gap by analyzing in depth the role of these facilities in increasing the resilience of the uabAAoib ex-wife's family, as well as its impact on their well-being in the context of strong social and religious life.
Thus, this study is expected to provide a new perspective on the study of family resilience after divorce in Indonesia.
Based on the background and urgency, the formulation of this research problem is focused on three main interrelated aspects, namely:
how the social and religious protection for the ex-wife of the uabAAoib community manifested.
how the role of housing facilities for the exwife of the uabAAoib is implemented as a bridge between post-divorce nafaqah and the potential for reconciliation .
? and .
How the 14 Marcel Van Der Linden.
AuRevisiting the Old Dilemmas,Ay International Labor Working-Class History .
347Ae56, https://doi.
org/10.
1017/S0147547924000292.
15 Tomys Cano and Pablo Gracia.
AuThe Gendered Effects of Divorce on MothersAo and FathersAo Time with Children and ChildrenAos Developmental Activities: A Longitudinal Study,Ay European Journal of Population 38, no.
: 1277Ae1313, https://doi.
org/10.
1007/s10680-022-09643-2.
16 Harkness.
AuThe Accumulation of Economic Disadvantage: The Influence of Childbirth and Divorce on the Income and Poverty Risk of Single Mothers.
Ay 17 Isabel Shutes.
AuImmigration Policies and the Risks of Single Parenthood for Migrant Women,Ay Annals of the American Academy of Political and Social Science 702, no.
: 149Ae62, https://doi.
org/10.
1177/00027162221124409.
18 Lisbeth A.
Pino Gavidia et al.
AuCOVID-19 Attributed Changes of Home and Family Responsibilities among Single Mothers,Ay Journal of Family Issues 44, no.
2492Ae2503, https://doi.
org/10.
1177/0192513X221105247.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Muhammad Sungaidi, et al.
protection of post-divorce alimony analyzed through the gap between classical fiqh theory and the actual practices in the uabAAoib circle? This research, therefore, aims to examine integration between fiqh norms, uabAAoib social traditions, and institutional practices in realizing women's welfare after divorce.
Methods This study employs a qualitative socio-legal method19 analyzed through the lens of social resilience theory to examine the implementation and impact of housing facilities for widows of exuabAAoib wives in East Jakarta.
Data were gathered through participant observation and in-depth interviews with seven purposively selected informants: six divorced habAAoib women with children .
oded RO.
AM.
SA.
KH.
DE, and FA) and one board of trustees .
oded UK).
The selection criteria focused on those residing in the provided housing for at least one year to ensure a deep understanding of post-divorce We conducted the fieldwork over six months, using an interview guide centered on economic maintenance and social stigma.
To maintain brevity, theoretical definitions of triangulation were replaced with practical application: primary data were directly crossreferenced with a thematic analysis of Islamic family law and Indonesian marriage regulations to examine the implementation of alimony protection.
Result and Discussion Life After Divorce: Field Insights from the abAAoib Community In Islamic law, the provision of housing facilities for divorced abAAoib women can be interpreted as an institutionalized form of nafaqah .
and malauah .
ublic interes.
20 While classical jurisprudence often limits a husband's obligation to the Aoiddah period, the community's collective support through these facilities reflects the broader maqAid asy-syarAoah, specifically the protection of lineage .
ife 19 Kaharuddin.
AuLegal Sociology Approach: A Critical Study on Understanding Law,Ay Veteran Law Review .
54Ae69, https://doi.
org/https://doi.
org/10.
35586/velrev.
v6iSpecialIssues.
20 Lilik Andar Yuni and Akhmad Haries, "Protection of Women's Rights After Divorce in Religious Courts: What Makes this Mission Difficult to Achieve?," Mazahib:
Jurnal Pemikiran Hukum Islam .
595Ae630, https://doi.
org/10.
21093/mj.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Dynamics of Post-Divorce Family Resilience: A Phenomenological Study of Ex-Wives within abAAoibAos Community an-nas.
and soul .
ife an-naf.
21 This field insight demonstrates that the protection of ex-wives is not merely a social act but a structural implementation of Islamic social justice, ensuring that women's dignity remains intact despite the absence of a former husbandAos direct After a divorce, women face a transformation of identity and a decline in social status within their religious and social communities.
Social identity theory underlines that self-esteem depends on group membership,23 so that when their positions shift, identity conflicts 24 This is mainly valid for divorce events because, as it happens, social support from the previous community might likely decline, so divorcees have to build new networks and begin a new life.
Furthermore, the change of status due to divorce gives rise to veiled discrimination and isolation.
26 Divorce is not just a personal event, but an experience that demands social reconstruction and confronts real The above description might be more featured in an exclusive community like that of HabaAoib.
The results of interviews with RO.
AM.
SA.
KH.
DE, and FA, all of whom reside in the community-provided 21 Muhamad Isna Wahyudi et al.
, "The Implementation of Alimony Protection for Divorced Women in Indonesia: A Maqasid al-Shariah Perspective," Al-Ihkam: Jurnal Hukum dan Pranata Sosial 18, no.
: 50Ae74, https://doi.
org/10.
19105/alihkam.
22 Jennifer Malik et al.
AuThe Evolving Experiences and Impacts of Divorce for Women Living in Palestine: A Mixed-Method Narrative Analysis,Ay Journal of Gender Studies 33, no.
: 1052Ae67, https://doi.
org/10.
1080/09589236.
23 Chetan Khadka.
AuSocial Identity Theory and Group Behavior,Ay TUTA Journal 11, no.
: 105Ae20, https://doi.
org/10.
3126/tutaj.
24 Agnieszka Golec de Zavala et al.
AuLow Self-Esteem Predicts out-Group Derogation via Collective Narcissism, but This Relationship Is Obscured by in-Group Satisfaction,Ay Journal of Personality and Social Psychology 119, no.
: 741Ae64, https://doi.
org/10.
1037/pspp0000260.
25 Junjie Wang and Jialiang Guo.
AuDisembedding and Re-Embedding: The Online Interaction Mechanisms of Divorced Youth in China,Ay Frontiers in Psychology 15.
May .
: 1Ae15, https://doi.
org/10.
3389/fpsyg.
26 Katie Prizeman.
Netta Weinstein, and Ciara McCabe.
AuEffects of Mental Health Stigma on Loneliness.
Social Isolation, and Relationships in Young People with Depression Symptoms,Ay BMC Psychiatry .
1Ae15, https://doi.
org/10.
1186/s12888-023-04991-7.
27 Muhammad Syarifudin and Riska Mutiah.
AuThe Social Implications of Stigma on Divorcees in Sasak Society: A Phenomenological Study in Lombok Tengah,Ay Jurnal Partisipatoris 6, no.
: 59Ae70, https://doi.
org/10.
22219/jp.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Muhammad Sungaidi, et al.
housing, reveal that divorce triggers a profound transformation in their social roles and status.
These significant shifts within the community's hierarchy compel them to adapt and strategically construct new social networks to maintain their socio-economic resilience.
This is as stated by RO who said:
AuABefore the divorce.
I held a significant role in supporting my husbandAos religious activities and actively participated in the uabAAoib community.
After the divorce.
I had to rebuild my social identity while facing various forms of stigma from my surroundingsAAy28 It shows how divorce forces women to rebuild their social identities after losing the legitimacy gained through participation in the religious activities of their husbands and the uabAAoib community.
They face stigma, marginalization, and declining social status.
29 These experiences demand that women re-pnavigate social networks, form new supports, and maintain self-esteem.
It becomes clearer how divorce is not just a personal event, but a tipping point that tests the ability to socially adapt and reconstruct identity in the context of the 30 AM emphasizes this by stating that:
AuA After the divorce.
I had to build a new social network to survive socially and economically, especially since I come from a family with limited economic conditions, so dependence on external support becomes important.
"31
The excerpt describes how post-divorce women face immense socio-economic pressures necessitating new survival networks.
Reliance on external support highlights structural failures in legal 28 RO.
Interview.
January 20, 2025.
29 Louisa Hohmann et al.
AuPerceived Epilepsy-Related Stigma Is Linked to the Socioeconomic Status of the Residence,Ay Frontiers in Public Health 10, no.
: 1Ae11, https://doi.
org/10.
3389/fpubh.
30 B.
Chibbymuthu.
AuConsequences of Gender Identity-Based Stigma on Transgender Individuals,Ay Integrated Journal for Research in Arts and Humanities 5, no.
: 238Ae45, https://doi.
org/10.
55544/ijrah.
31 AM.
Interview.
January 20, 2025.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Dynamics of Post-Divorce Family Resilience: A Phenomenological Study of Ex-Wives within abAAoibAos Community protection and maintenance enforcement.
32 KHAos following experience as a sole breadwinner exemplifies the neglect of nafaqah al-awlAd, a mandatory paternal obligation.
Consequently, community housing serves as a malauah-based intervention to mitigate sarar .
caused by non-compliance with Islamic duties.
This phenomenon underscores how divorce triggers complex identity reconstruction, where communal safety nets compensate for legal inequities and provide a lifeline for vulnerable ex-wives.
KH said so:
AuA I have to work extra to meet the living needs and education costs of my two children who are still in primary and secondary school, so the economic burden becomes much heavier.
"33
It is clear how the economic burden of post-divorce encourages women to work extra to meet the living and educational needs of their This situation underscores their financial vulnerability while also highlighting the inequality of gender responsibility.
34 The dual pressures between work and childcare force them to set survival strategies, while building social and economic independence that challenges environmental stigma.
Furthermore.
DE said:
AuA I have difficulty finding a job because I lack work experience outside the home.
Before the divorce, all my financial needs were borne by my ex-husband, so I did not have the economic skills to be independent, leaving me facing significant economic pressure.
"35
32 Jennifer Malik et al.
AuThe Evolving Experiences and Impacts of Divorce for Women Living in Palestine: A Mixed-Method Narrative Analysis,Ay Journal of Gender Studies 33, no.
: 1052Ae67, https://doi.
org/10.
1080/09589236.
33 KH.
Interview.
January 15, 2025.
34 Daniel Bryggmann.
AuWomenAos Employment.
Income and Divorce in West Germany: A Causal Approach,Ay Journal for Labour Market Research 54, no.
https://doi.
org/10.
1186/s12651-020-00270-0.
Emilda Firdaus et al.
AuHas WomenAos Participation in Local Government Been Strengthened? A Legal and Political Analysis in Riau Province?,Ay Journal of Indonesian Legal Studies 9, no.
: 155Ae86, https://doi.
org/10.
15294/jils.
35 DE.
Interview.
January 20, 2025.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Muhammad Sungaidi, et al.
The lack of experience working outside the home makes women face high economic vulnerability after divorce.
36 Financial dependence on previous husbands weakens their ability to be independent, so they have to face economic pressures while building a capacity for independence that they did not previously have, confirming how divorce forces an urgent reconstruction of social and economic identity.
The same thing was said by DE:
AuA I chose to start a small business in the culinary field, but was hit by difficulties in obtaining enough capital to develop it.
This condition reinforces the economic challenges that I have to overcome for my financial "37 On the other hand.
DEAos case implies how post-divorce entrepreneurship faces severe capital constraints, forcing women into subsistence-level survival rather than sustainable independence.
Accordingly.
FAAos experience highlights how limited resources stifle growth, signaling a gap in the protection of property .
ife al-mA.
From an Islamic legal lens, providing shelter is insufficient.
true malauah requires a shift from consumptive aid to productive empowerment through waqf or qars al-uasan to ensure long-term resilience.
39 The FAAos testimony is also almost identical:
AuA I face obstacles in obtaining sufficient business capital to develop my business, so that my business can only run limited and is only able to meet my daily needs.
"40
36 Grace Low.
AuWorking Through Desistance: Employment in WomenAos Identity and Relational Desistance,Ay British Journal of Criminology 64, no.
: 846Ae62, https://doi.
org/10.
1093/bjc/azad064.
37 DE.
Interview.
January 20, 2025.
38 Natia Surmanidze et al.
AuEmpowering Small Businesses in Georgia: Access To Finance.
Economic Resilience, and Sustainable Growth,Ay Agora International Journal Economical Sciences .
158Ae69, https://doi.
org/10.
15837/aijes.
39 Hanaa Baraja and Harmon Chaniago.
AuInvestigation of Business Capital and Product Innovation in Culinary Business Development: Evidence from a Densely Populated City,Ay Futurity Economics & Law 3, no.
: 94Ae112, https://doi.
org/10.
57125/fel.
40 FA.
Interview.
January 20, 2025.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Dynamics of Post-Divorce Family Resilience: A Phenomenological Study of Ex-Wives within abAAoibAos Community Likely, limited capital restricts business growth to basic survival, highlighting structural barriers to independence.
Despite social marginalization and negative stereotypes, divorced women build resilience by acquiring skills and leveraging religious-communal These adaptation strategies are essential to counter gender inequality and the loss of marital resources in patriarchal structures.
The abAAoib Housing Facility: Between Post-Divorce Nafaqah and Reconciliation (RujA.
Possibility The uabAAoib community provides integrated housing as a spiritual sanctuary and extended nafaqah for divorced women.
Field data indicate how the facilities are primarily chosen to avoid social stigma and preserve dignity, rather than to facilitate reconciliation .
41 Legally, this serves as a 'transitional malauah, ensuring the exwife remains under communal moral supervision.
All six informants prioritized socio-economic and spiritual security over marital This model functions as a communal safety net, upholding the womanAos murAoah within the religious ecosystem.
In Islamic tradition, honoring the ProphetAos descendants .
abAAoi.
reflects respect for their spiritual lineage.
42 While they serve as moral guides, many ex-wives face severe socio-economic challenges post-divorce.
RAbiah al-AoAlawiyyah, the primary organization for IndonesiaAos asram diaspora, intervenes in it by providing housing to ensure dignity and empowerment.
43 The organization institutionalizes nafaqah through communal housing, providing indefinite residential support for widows unless they voluntarily remarry.
SA, for example, 41 Ahdiyatul Hidayah, "Analysis of the Right of Reconciliation for Wives from the Perspective of Gender Justice and Islamic Law in Indonesia," An-Nisa': Jurnal Studi Gender dan Anak 18, no.
: 19Ae36, https://doi.
org/10.
35719/annisa.
42 Aziz Miftahus Surur.
AuAl-Sayyid Muhammad AlawiAos Thoughts on The Hadith of Glorifying the Ahl al-Bayt,Ay Millat.
Journal of Islamic Studies and Humanities 8, no.
: 237Ae52, https://doi.
org/10.
18326/mlt.
43 Ismail Fajrie Alatas, "The Jurisdictional Quest: Representing Religious Authority in the asram Diaspora," Contemporary Islam 10, no.
: 45Ae62, https://doi.
org/10.
1007/s11562-015-0341-z.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Muhammad Sungaidi, et al.
To obtain housing facilities, prospective recipients are required to show proof of legal nasab from RAbiah alAoAlawiyyah.
This requirement is important to maintain the effectiveness of the uabAAoib community empowerment program while facilitating the implementation of children's religious education and activities.
"44
As mentioned at the excerpt, nasab certification ensures program legitimacy and exclusivity, securing a religious environment that preserves uabAAoib family values and childrenAos education.
45 KH
further explained:
Proof of descent is a fundamental requirement to ensure the recipient has a valid genealogical relationship with the uabAAoib community.
Each prospective recipient must also be ready to live in a widow's house and follow all established social programs.
"46
DE added:
Status as a uabAAoib .
wife must also be proven through a marriage certificate or other document showing that they were once married to uabAAoib.
"47
This statement emphasizes formal legality as a condition for the confession of uabAAoib's wife.
A marriage certificate or official document ensures that genealogical legitimacy is not just a verbal claim but can be verified.
48 This approach combines traditional norms and formal law, while preventing false claims, maintaining the integrity of the 44 SA.
Interview.
January 15, 2025.
45 Ayi Abdurahman et al.
AuThe Role of Family in Building Religious Awareness in Elementary School Children,Ay BASICA Journal of Arts and Science in Primary Education 4, no.
: 1Ae10, https://doi.
org/10.
37680/basica.
46 KH.
Interview.
January 15, 2025.
47 DE.
Interview.
January 20, 2025.
48 Veronica Ferreri.
AuThe Invisible Hard Work of Retrieving Papers: Syrians and the Paradoxes of Integration in Germany,Ay Citizenship Studies 26, no.
: 816Ae33, https://doi.
org/10.
1080/13621025.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Dynamics of Post-Divorce Family Resilience: A Phenomenological Study of Ex-Wives within abAAoibAos Community community, and ensuring that rights and facilities are provided fairly and legitimately.
Meanwhile.
FA emphasized:
AuA Before obtaining a house, prospective recipients must go through a survey of the feasibility of their previous Houses are given with the status of right of use, not ownership, so that they can be used as long as they are still needed.
"49
Feasibility surveys reflect the principles of distributive justice, ensuring houses are given to those who really need them.
50 The status of the right of use, not ownership, affirms that the facility is temporary and needs-based, while maintaining institutional control and the sustainability of social programs.
This approach prevents abuse and strengthens the integrity of resource allocation.
RO also added:
AuAThe facilities available include subsidies for children's education, assistance with daily consumption, and health This assistance is very important to maintain family welfare while preventing post-divorce economic "51 It reflects how social facilities function as an instrument to mitigate post-divorce risks by providing institutionalized protection for vulnerable widows.
52 Education subsidies, consumption assistance, and health support not only meet basic needs but also serve as a social protection mechanism to maintain the economic and psychological stability of families.
53 This approach reflects the integration between 49 FA.
Interview.
January 20, 2025.
50 Daniyl Bossuyt.
AuWho Owns Collaborative Housing? A Conceptual Typology of Property Regimes,Ay Housing.
Theory and Society 39, no.
: 200Ae216, https://doi.
org/10.
1080/14036096.
51 RO.
Interview.
January 20, 2025.
52 Haji Ur Rahman et al.
AuThe Role of Social Support in Mitigating Mental Health Challenges of Divorced Women and Their Children,Ay The Critical Review of Social Sciences Studies 3, no.
: 2114Ae25, https://doi.
org/10.
59075/75gvng05.
53 Andreas Koch.
AuThe Impact of Contemporary Housing Functions on Its Social Sustainability,Ay in Sustainable Housing, ed.
Amjad Almusaed and Asaad Almssad (London: Intech Open, 2.
, 1Ae16, https://doi.
org/10.
5772/intechopen.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Muhammad Sungaidi, et al.
rights-based social policies and preventive interventions to reduce economic vulnerability.
AM emphasized:
AuA Widow's houses create a supportive social environment, where residents help each other.
Mandatory involvement in spiritual and economic programs, including sewing training, supports the financial independence of mothers.
"54
The testimonies imply how the house functions as a social ecosystem that fosters solidarity among residents, creating a communal safety net.
The obligation to participate in spiritual and economic programs further demonstrates the integration between moral development and financial independence,55 especially through training in skills.
It becomes clear how the system was well set for the goodness of beneficiaries, as echoed by one of them as follows:
All administrative requirements and verification mechanisms aim to maintain the integrity of the program and ensure targeted assistance.
The program is also designed to improve the welfare, education, health, and economic independence of the widows of the ex-wives of uabAAoib.
"56
All in all, the house is a malauah-based ecosystem promoting holistic empowerment and economic independence through spiritualvocational programs.
It transforms shelters into communal safety nets, compensating for absent alimony.
Table 1 summarizes field findings, mapping perspectives between the foundation and residents:
54 AM.
Interview.
January 20, 2025.
55 Carolina Gallo Garcia.
AuEmpowering Refugee Women in Brazil: The Moral Economy of Corporate-Sponsored Initiatives for Social Integration,Ay Journal of Refugee Studies 38, no.
: 1026Ae42, https://doi.
org/10.
1093/jrs/feaf027.
56 FA.
Interview.
January 20, 2025.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Dynamics of Post-Divorce Family Resilience: A Phenomenological Study of Ex-Wives within abAAoibAos Community Table 1.
Stakeholder Perspectives and Islamic Legal Analysis Primary Provider Perspective Integrity & targeted aid Focus Administration Skill upgrading & verification .
& support Key Institutional Feature Residents Perspective Security & social Resilience & solidarity Islamic Law Term Malauah ife al-mAl At-takAful alijtimAAo Table 1 shows how homes for the widows of uabAAoib's ex-wives provide shelter while supporting social, economic, and educational independence in a relatively long-term scheme.
Strict administrative requirements ensure targeted delivery of housing, subsidies, and vocational training.
By integrating health support and spiritual programs, this facility strengthens family solidarity and socioeconomic resilience to the right target.
Ultimately, this communal model institutionalizes malauah by filling the structural void in nafaqah enforcement, transforming the protection of lineage .
ife an-nas.
into sustainable empowerment.
Post-Divorce Alimony Protection: Fiqh Theory vs abAAoib Practice From the perspective of fiqh (Islamic jurisprudenc.
, a divorced woman retains rights to mutAoah .
onsolatory gif.
, nafaqah al-iddah .
aintenance during the waiting perio.
, and uasAnah .
hild custod.
for children before the age of mumayyiz .
,57 all rooted in maqAid asy-syarAoah .
bjectives of Islamic la.
to safeguard the soul .
ife an-naf.
, honor .
ife al-'ir.
, and lineage .
ife an-nas.
58 While classical 57 Syifa Fachrunisa.
AuJudgesAo Perspectives on the Determination of the Amount of MutAoah.
Childbirth Costs, and Child Sustenance in Divorce Cases (The Study on the CourtAos Decision Number 808/Pdt.
G/2021/Pa.
Kab.
Kd.
,Ay El-Usrah: Jurnal Hukum Keluarga .
54Ae70, https://doi.
org/https://doi.
org/10.
22373/ujhk.
58 Rahmat Hidayat.
AuReview of MaqAid Al-SharAoah Concerning the Fulfillment of Child Rights Post-Divorce in Budi Aji Village.
Simpang Pematang District.
Mesuji Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Muhammad Sungaidi, et al.
fiqh treats nafaqah .
as an individual debt, the uabAAoib address judicial enforcement gaps through malauah .
ublic interes.
and at-takAful al-ijtimAAo .
ocial solidarit.
59 as explained in Table 2.
Table 2.
Comparative Analysis of Alimony Protection Frameworks Aspect Theoretical Fiqh abAAoib Practice Responsibility Individual: The Communal: The father is the sole institution/foundation acts legal bearer of as the primary social maintenance debt.
Mechanism Legal Enforcement: Social Safety Net: Reliance Reliance on on communal housing and Religious Court institutional support.
orders and judicial Effectiveness Should be High: Guaranteed access enforced, yet often through verified nasab neglected due to .
and community difficult execution and lack of legal Form Monetary:
Transformative: Conversion Maintenance rights of rights into housing, skills, provided as cash and social facilities.
Table 2 shows that the uabAAoib community has conducted a sociological contextualization of Islamic family law.
They responded to the weaknesses in the implementation of theoretical Fiqh by creating an institutional ecosystem that prioritizes preventative, transformative, and long-term communal social protection, rather than relying solely on reactive litigation law.
It shows that provision of maintenance and Regency,Ay Al-Risalah Forum Kajian Hukum dan Sosial Kemasyarakatan 22, no.
213Ae28, https://doi.
org/10.
30631/alrisalah.
59 Silviana.
Zulkifli, and Jumni Nelli.
AuNafkah Iddah After Divorce Hadith Perspective,Ay Al-Battar: Jurnal Pamungkas Hukum 1, no.
: 60Ae87, https://doi.
org/10.
52496/1f7e1564.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Dynamics of Post-Divorce Family Resilience: A Phenomenological Study of Ex-Wives within abAAoibAos Community protection for women after divorce is not only seen as a legal obligation, but also as a moral and social manifestation of Islamic teachings that emphasize justice, compassion, and respect for women's dignity.
and AM explained:
The responsibility of the husband through RAbiah alAoAlawiyyah continues after divorce with the maintenance of 'iddah and mut'ah, as a form of justice and affection, affirming that the social-spiritual responsibility does not end during divorce.
"60
Therefore, fulfillment of post-divorce maintenance is a tangible manifestation of the values of maqAid asy-syarAoah, especially in safeguarding the soul .
ife an-naf.
and honor .
ife al-'ir.
of women,61 although this might now be verbally mentioned by those who initiate and practice it.
The practice among the uabAAoib furthermore reflects the practice of fiqh al-usrah, which does not stop at the legal aspect but also emphasizes the value of empathy and social responsibility as exemplified by the Prophet Muhammad pbuh as told so:
RAbiah al-AoAlawiyyah's uabAAoib widow's house program protects post-divorce women through financial assistance, spiritual coaching, child education, and skills training to maintain social honor according to prophetic messages.
"62
In practice.
RAbiah al-AoAlawiyyah's approach reflects the attakAful al-ijtimAAo paradigm, which is social solidarity based on Islamic 63 This form of protection goes beyond the formal legal dimension of fiqh, because it integrates economic, social, and spiritual aspects in a comprehensive system of protection.
This pattern can be 60 RO and AM.
Interview.
January 20, 2025.
61 Asrori Asrori et al.
AuInterconnection of the Caper E-Motion System as a Guarantee of Protection of WomenAos and ChildrenAos Rights After Divorce in the Religious Courts of Bengkulu.
Indonesia,Ay SMART: Journal of Sharia.
Traditon, and Modernity 3, no.
: 1Ae13, https://doi.
org/10.
24042/smart.
62 AM and FA.
Interview.
January 20, 2025.
63 Meirison Meirison.
Tuti Unani, and Kasmidin Kasmidin.
AuSocial Justice and Poverty: Islamic Economic Perspective,Ay Li Falah: Jurnal Studi Ekonomi dan Bisnis Islam 7, no.
: 50Ae64, https://doi.
org/10.
31332/lifalah.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Muhammad Sungaidi, et al.
compared to the social security model in classical Islamic law, which aims to realize the common good .
alauah AoAmma.
This is enforced by following SA's explanation:
RAbiah al-AoAlawiyyah views the protection of postdivorce alimony as a moral-legal responsibility to maintain the life, honor, and prevent the economic and social difficulties of the former woman of the late uabAAoib.
"64
This shows clearly the compatibility between social practices among the uabAAoib and the principle of malauah mursalah.
65 In this context, the protection of women is not only because of the status of nasab, but as an effort to uphold social justice and the welfare of the 66 This understanding reflects the deep spiritual dimension of Islamic law as affirmed by:
The model of protection for the widow of the ex-wife of uabAAoib is not only material, but also educational.
Beneficiaries are required to participate in taAolm assemblies, sewing training, and family economic development programs.
"67
All in all, post-divorce alimony among uabAAoib applies social fiqh, prioritizing womenAos welfare, honor, and independence.
combining shelter with spiritual and economic coaching, this program actualizes maqAid asy-syarAoah, upholding dignity, justice, and family resilience through moral and social responsibility based on Islamic 64 SA.
Interview.
January 15, 2025.
65 T Jamaluddin et al.
AuThe Effectiveness of Child Protection Through Marriage Dispensation Policy in MaslAuah Perspective,Ay American Journal of Society and Law 2, no.
: 20Ae28, https://doi.
org/10.
54536/ajsl.
66 Zaitun Abdullah.
Putri Ayu Maharani, and Universitas Pancasila.
AuUnveiling the Enigma: Exploring Regulated Marriage Age Limits from the Lens of Maslahah Mursalah,Ay Nurani: Jurnal Kajian SyariAoah dan Masyarakat 24, no.
: 119Ae38, https://doi.
org/https://doi.
org/10.
191 09/s0t9g986.
67 KH.
Interview.
January 15, 2025.
Al-Ihkam: Jurnal Hukum dan Pranata Sosial, 21 .
, 2026: 133-157 Dynamics of Post-Divorce Family Resilience: A Phenomenological Study of Ex-Wives within abAAoibAos Community Conclusion This study confirms that divorce in the uabAAoib community presents complex social, economic, and psychological challenges for The widow's house facilities provided by RAbiah al-AoAlawiyyah have proven to be important in maintaining the resilience of the family after divorce through the provision of housing, social support, and spiritual and economic guidance.
However, the effectiveness of this program is still limited by nasab-based selection and limited resources, so it has not fully reached other groups of women who are also These findings suggest that post-divorce protection needs to be directed towards a more inclusive, sustainable, and maqAid asysyarAoah-based approach in order to strengthen women's social justice and economic independence.
The integration of fiqh values, uabAAoib social traditions, and more adaptive public policies is key to building a just and sustainable protection system.
This research contributes to the development of a social protection model based on Islamic values that is relevant to the context of modern society, while also opening up space for cross-community comparative studies to evaluate the effectiveness of spiritual, economic, and social approaches in strengthening family resilience after divorce.
Acknowledgment Respectfully, we express our deepest appreciation and gratitude to the Head of STAI Nurul Iman.
Parung Ae Bogor, the Dean of Syariah Faculty UIN Syarif Hidayatullah Jakarta, and the Chairperson of Darur Rahmah Foundation.
Condet Ae East Jakarta, for all forms of support and very meaningful contributions in the implementation of this research.
We also express our sincere appreciation to the Indonesian Education Fund Management Institute (LPDP) for the funding assistance that has been provided, which is an important part in supporting the sustainability and success of this research.
Bibliography