The Transformation of Qadzaf into Li’an in Indonesian Religious Courts: A Ḥudūd Theory Perspective

Mohammad Nabiel; Lailatus  Syafa’ah

doi:10.15408/refleksi.v25.i1.51592

Authors

Mohammad Nabiel Badrus Sholeh Islamic Institute Kediri, Indonesia
Lailatus Syafa’ah Badrus Sholeh Islamic Institute Kediri, Indonesia

DOI:

https://doi.org/10.15408/refleksi.v25.i1.51592

Keywords:

Qadzaf, Li’an, Religious Courts, Indonesian Islamic Law, Muhammad Shahrur’s Ḥudūd Theory

Abstract

This study examines the transformation of Qadzaf handling in Indonesian Religious Courts and analyzes its relevance through Muhammad Shahrur’s Ḥudūd Theory. Employing a qualitative socio-legal approach, this field research combines juridical-normative analysis with empirical data collected through document analysis, semi-structured interviews with five key informants (three Religious Court judges and two Islamic law experts), and limited observation. Existing studies generally examine li’an within the framework of Islamic family law (fiqh munakahat), whereas this study analyzes the epistemological transformation of Qadzaf from a classical Islamic criminal offense into a civil litigation mechanism in Indonesia’s contemporary Islamic legal system. The findings reveal that Qadzaf is not explicitly recognized in Religious Court practice but is institutionally represented through the li’an procedure. Instead of applying classical ḥudūd sanctions such as eighty lashes, disputes are resolved through mutual oaths and their legal consequences for marriage dissolution. This transformation reflects the adaptation of the principle of protecting human dignity (ḥifzh al-’irdh) within Indonesia’s national legal framework. Theoretically, this study demonstrates the continuing relevance of Shahrur’s Ḥudūd Theory in explaining legal flexibility within normative Islamic boundaries. It also contributes to contemporary Islamic legal scholarship by showing how the classical doctrine of Qadzaf has been recontextualized into a family law mechanism that accommodates legal pluralism, maqāṣid al-sharī’ah, and the Indonesianization of Islamic law.

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