THE RIGHTS OF AN APOSTATE WIFE WHOM HER HUSBAND DIVORCES BASED ON THE JUDGMENT OF ISLAMIC RELIGIOUS JUDGES

: This study delves into the analysis of the rights of apostate wives divorced by their husbands, with a specific focus on the decision rendered by the Klaten Religious Court with case number 0082/Pdt.G/2022/PA. Klt. The research aims to address existing gaps in Marriage Law No. 1 of 1974, as amended by Law No. 16 of 2019, and the compilation of Islamic law, particularly regarding the need for detailed regulations on the legal consequences following post-divorce due to apostasy (riddah). Employing a normative juridical methodology through literature research, the study adopts a comparative approach to analyze the data. The findings reveal that the Klaten Religious Court's decision, registered as 0082/Pdt.G/2022/PA, recognizes apostasy as a valid ground for the dissolution of marriage, in accordance with Article 114, letter (h) of the compilation of Islamic Law listing reasons for marriage dissolution. The court, acknowledging apostasy as grounds for termination, granted the apostate wife the rights to iddah and Mut'ah. Consequently, the ex-wife is entitled to assert her rights. In conclusion, the decision of the Klaten Religious Court addresses the rights of apostate wives post-divorce, yet underscores the necessity for a more detailed and comprehensive legal framework to guide similar cases and safeguard the rights of the involved parties.


Introduction
Islam viewed marriage as a sacred covenant, meaningful worship to Allah, following the Sunnah of the Prophet and carried out based on sincerity, responsibility, and following the provisions of the law that must be done.In Law No. 1 of 1974 on marriage chapter I Article 1, marriage is an inner and outer bond between a man and a woman as husband and wife to form a happy and eternal family based on the Almighty God. 1 Marriage is a sacred covenant between a man and a woman.A marriage between a man and a woman is based on a mutual love for each other, mutual liking, and willingness between both parties.So that there is no compulsion to one another.The sacred covenant in a marriage is expressed in an ijab and qobul that must be made between the prospective male and female, who are both entitled to themselves.When in a state of insanity or are still minors, they can act as their legal guardians. 2n simple terms, disconnect means not connecting anymore or no more connection than previously connected or connected.In marriage, the breakup of a wedding is a legal term used in marriage law to describe "divorce" or the end of the marital relationship between a man and a woman who has been living as husband and wife.When you divorce, you will be forgiven. 3he household is a space for forming an Islamic generation by guiding all responsibilities of husband and wife.Regarding the obligations of husband and 1 Aisyah Ayu Musyafah, "Perkawinan Dalam Perspektif Filosofis Hukum Islam," CREPIDO 2, no. 2 (November 29, 2020): 111-122, accessed January 30, 2023, https://ejournal2.undip.ac.id/index.php/crepido/article/view/9555.
3 Suhaila Zulkifli, "Putusnya Perkawinan Akibat Suami Menikah Tanpa Izin Dari Istri," Jurnal Hukum Kaidah: Media Komunikasi dan Informasi Hukum dan Masyarakat 18, no. 3 (April 15, 2019): wife, the Compilation of Islamic Law is detailed in a special chapter, contained in CHAPTER XII, Rights and Obligations of Husband and Wife, Articles 77 to 84. 4 The enormous burden of responsibility presented in the Compilation of Islamic Law illustrates that marriage is a long process of worship.However, it does not always end happily during the marriage itself.Negligence in carrying out the responsibilities of one of the husband and wife can trigger the breakup of the marriage. 5Dissolution of marriage can be categorized into four possibilities 6 : 1. Dissolution of marriage at the will of Allah SWT Himself through the death of a husband or wife.With death, the marriage relationship ends.2. Dissolution of marriage at the husband's will for certain reasons and the intention is also stated in certain words.Such a divorce is called talak or talak divorce.3. The marriage is broken up at the wife's will because the wife sees something that wants the marriage to be broken, while the husband does not want it to be.
The husband accepted the intention to break up that was conveyed by the wife by paying compensation money (iwadh), and he continued with his words to break up the marriage.Dissolution of this kind of marriage is called khulu.4. Dissolution of marriage at the Judge's will serve as a third party after seeing something in the husband or wife indicating that the marriage relationship cannot be continued.Dissolution of marriage in this form is called fasakh  (Ciptapustaka Media, 2014), 263. 5 In accordance with article 77 paragraph (5) which states: "If a husband or wife neglects their obligations, each party can file a lawsuit with the religious court", and emphasized in article 79 paragraph (3) which states: "each party has the right to take legal action ".
6 Amir Syarifuddin, "Hukum Perkawinan Islam Di Indonesia: Antara Fiqh Munakahat Dan Undang-Undang Perkawinan" (2011): 197.The reason for the breakup of a marriage is contained in Article 116 of the Compilation of Islamic Law which states divorce can occur for reasons or reasons: 1.One of the parties commits adultery or becomes a drunkard, addict, gambler, etc., which is difficult to cure; 2. One party leaves the other party for 2 (two) consecutive years without the other party's permission and valid reasons or for other reasons beyond his control; 3.One of the parties gets a prison sentence of 5 (five) years or a more severe punishment after the marriage takes place; 4. One of the parties commits cruelty or serious persecution that endangers the other party; 5.One of the parties gets a disability or illness with the result that they cannot carry out their obligations as husband and wife; 6. Between husband and wife, there are constant disputes and fights, and there is no hope of living in harmony in the household; 7. The husband violates the taklik divorce; 8. Conversion of religion or apostasy causes disharmony in the household 8 .
Wahbah Al-Zuhaili, quoted by Hassan Saleh, is that leaving Islam becomes a disbeliever (after believing), either with intentions, words, or actions that cause a person to become a disbeliever.In the aspect of belief or purpose, for example, he says that nature is eternal or God is the same as His creatures, from the part of the behaviour of an apostate person, it can be known from his actions that violate the Shari'ah.At the same time, from the amount of his speech, he shows his disbelief.For example, he says God does not exist or has a son. 11n the context of the rights of divorced wives due to different religions, there are differences of opinion among mujtahid scholars.The following are some of the different views regarding the rights of wives who are divorced due to religious differences: 1.The opinion of Imam Abu Hanifa: according to Imam Abu Hanifa, if a wife changes her religion so that her marriage with her husband becomes invalid, then the wife is not entitled to iddah and MUT'ah.The reason is that iddah aims to determine pregnancy, and in case of divorce due to religious differences, there is no doubt about the status of the wife's pregnancy.In addition, MUT'ah was not given because the marriage was considered void from the beginning.Previous research on the rights of apostate wives divorced by their husbands has explored several important aspects of this topic.For example, research by Al-Bukhari (2015) discusses the legal consequences of apostasy in the context of Islamic Family Law, while Suryadi (2018) explores the influence of Islamic law and national legislation in determining the rights of apostate wives post-divorce.However, previous studies have yet to specifically discuss the decision of the Klaten Religious Court Number 0082 / Pdt.G/2022 / PA: the Atos and the implications of the decision in a broader legal context.
The specificity of this study lies in its focus on the decision of the Klaten Religious Court Number 0082/Pdt.G/2022 / PA.Atos and how the decision fills gaps in Marriage Law No. 1 of 1974, revised into law No. 16 of 2019, and the compilation of Islamic law, which does not provide detailed regulations on the legal consequences of post-divorce due to apostasy (riddah).The study also evaluated how the decision affected the rights of apostate wives divorced by their husbands and the need for a more detailed and comprehensive legal framework to guide similar cases.

Literature Review
In writing this research, it is also very important to make a distinction/foundation of each scientific work from one another; these differences include: both the theory used in the approach and in the method of collecting data and conclusions to be studied in writing, exploring and analyzing then determining some references which can be used as a reference for literature review, include the following: 1. Bhudiman

Method
In this study, the authors took a normative juridical approach, meaning that they examined and examined secondary data in the form of positive law related to marriage in Islamic law. 12This research is normative juridical. 13Namely, the research method uses a literature study. 14According to Soerjodo Soekanto,15 this research uses secondary data from legal principles and applicable legal norms. 16This research is descriptive analysis, 17 namely making systematic, 18 factual, 19 and accurate insights about facts. 20In addition, it is also intended to provide as accurate data as possible about humans 21 and other phenomena 22 .Thus this research will describe various legal problems 23 and other phenomena related to marital status as a result of one of them changing religions, the legal consequences, 24 and the position of the rights of wives who are apostate and divorced, 25 then analyze them to obtain a complete 26 and Meta Riskia, "Implementation Of Mudharabah Financing On Baitul Maal According Majlis Ulama Indonesia," Journal of Nusantara Economy 1, no. 1 (December 9, 2022): 1-13. 22  2 Vincentius Setyawan, "Pancasila As A Philosophical Basis Of Law Formation In comprehensive picture of these problemsthe problems examined 27 by using the method of legal interpretation. 28he author in this study conducted library research, 29 namely looking for concepts, 30 theories, expert opinions, or findings that are closely related to the subject matter so that analysis was carried out with library research, 31 namely, the author examined secondary data in the form of primary law, namely regulations legislation, as well as existing theories to obtain a written legal basis in analyzing the issues discussed. 32he analytical method used in this study is normative qualitative, that is, based on 33 : 1.One law may not conflict with other laws; 2. Observing the hierarchy of laws and regulations; 3. Realizing legal certainty; 4. Looking for laws that live in society, both written and unwritten The data obtained is structured qualitatively to achieve clarity on the issues discussed. 34This research is carried out by considering that one regulation with another may not conflict, seeks legal certainty, and must pay attention to the laws that live and develop in society.

Results and Discussion
The decision of the Klaten Religious Court Number 0082/Pdt.G/2022/PA.Klt in Review of the Authority of Judges and Islamic Law.
Conversion is the language used to compile Islamic law to equate apostasy.However, if it is drawn in the context of marriage based on Islamic law, then the conversion is apostasy.Apostasy in the study of fiqh impacts marital status, namely fasakh (breakdown of the marriage).When a marriage breaks down, it breaks the bond but does not break the family bond between children and parents.In the study of Indonesian Family Law, apostasy has not had a juridical impact on the breakup of marriage.Thus, apostasy in the provisions of Article 116 letter (h) compilation of Islamic law is understood with the understanding that apostasy (conversion) can be a reason for divorce if the occurrence of apostasy has an impact on the event of disharmony in the household of the parties who filed for divorce. 35 person can be declared apostate on the condition that he is (1)reasonable; therefore, the apostasy of a madman is not valid.
(2) has reached the age of puberty (adulthood), therefore invalid murtad small children who have reached the age of mumayyiz according to scholars Shafi'iyyah.In contrast, most scholars argue otherwise, and (3) done of their own free will.Therefore invalid apostasy forced a person with a record of his heart to remain steadfast in his faith. 36he word apostasy in Arabic is known as riddah.Al-Riddah comes from the word irtadda, according to wazan ifta'ala, comes from the word raada, which means "to turn around."The word riddah or irtidād implies moving, and the word irtadda'an al-Islam means "leaving Islam. 37According to the language of apostasy, this means returning.Those who return are apostates. 38According to the term, it is leaving the religion of Islam to disbelief, whether it is done with deeds, words, i'tiqad, or doubt. 39n Egyptian-born modern Islamic intellectual, Sayyid Sabiq (d.1421 H/2000 AD), explained in detail that apostasy is the return of a reasonable and mature Muslim to disbelief with his own will without coercion from other people, whether he is male or female.Thus, when a Muslim is considered to have returned to disbelief or converted to religion because there is an element of compulsion (coercion), then he cannot be claimed to have committed apostasy. 40ith the various definitions of riddah above, it can be concluded that riddah comes from radda, which means returning (etymologically).As for the terminology, riddah is the return of a person from Islam to kufr or leaving Islam.In another sense, it is also called infidel after faith.The word riddah, with this understanding, is in line with some of the terms of Allah SWT in the following Al-Qur'an: "O you who believe, whoever among you is apostate from his religion, then later Allah will bring a people whom Allah loves them, and they love Him, who are gentle towards the believers, who are harsh towards the -disbelievers, who strive in the way of Allah, and who are not afraid of the reproach of those who like to criticize.That is Allah's gift, He gives to whom He wills, and Allah is All-Wise (His gifts), All-Knowing."(QS al-Maidah: 54). 41 Islamic law, an apostate is punished in this world in the form of death, as the Prophet Muhammad said: "From 'Ikrimah that 'Ali ra burned a people, and then the news reached ibn 'Abbas, he said: "If I were there, of course, I would not burn them because the Prophet SAW had said:" Do not torment with the torment of Allah ( with fire) ".Moreover, I will only kill them as the Prophet SAW has said: "Whoever changes his religion, then kill him."(Narrated by Bukhari). 42th the threat of world punishment, riddah is included in one of the crimes subject to the hudūd penalty.Hudud sentence is carried out when the conditions and pillars of the hudud implementation have been fulfilled, 43 that is: 1.The act is out of the religion of Islam, by one of the methods mentioned earlier, namely by doing something through actions that are clearly stated with definite arguments in the text of the Al-Qur'an and al-Sunnah, and through sayings and creeds.(al-riddah bi al-fi'l, alqawl wa al-aqiddah).2. Leaving the Islamic religion is done with intention, deliberately, and with full awareness, and knowing that his actions are prohibited by religion with the threat of Punishment in this world and the hereafter.
However, Abu Hanifah believes that women are not killed because they are pleased but because they are forced to convert to Islam.As for his coercion into Islam by imprisonment, he is expelled if he repents and converts to Islam.If not, he is locked up until he converts to Islam or dies.Hujjah Abu Hanifah is actually Rasulullah; it prohibits killing infidel women.If a woman is not killed because of an infidel woman, then it is more important not to kill a pleased woman.
While other schools of thought differ from the Abu Hanifah school of thought because other schools do not distinguish between men and women, and the Punishment for apostasy for (apostasy) is the death penalty for men (apostasy).Their argument is the hadith of Rasulullah SAW.

"From
Abdullah said Rasulullah ṣallallahu 'alaihi wasallam said:" the blood of a Muslim who has confessed lāilāha illallāh and admits that I am the messenger of Allah is forbidden to be shed other than for one of three reasons; killing, adultery and he is married, and leaving the religion, leaving the congregation Muslims."(Narrated by Bukhari)" 44 Muhammad Abu Zahrah, Al-Ahwal al-Shakhsiyyah (Dar al-Fikr al-Arabi, 1957), 277. 45Syarifuddin, "Hukum Perkawinan Islam Di Indonesia," 190.

Apostasy as a Cause of Dissolution of Marriage According to Islamic Law.
In fiqh literature, both classical and modern, a marriage is broken up with one of three reasons, namely: divorce or talak (altalaq), annulment of marriage (al-faskh), and a court decision (al-talaq bi hukm al-qadi ). 44eanwhile, the dissolution of a marriage due to apostasy is included in the cancellation of the marriage (al-faskh).
Fasakh is Derived from Arabic from the root word fa-sa-kha, which etymologically means to cancel. 45At the same time, fasakh in terminology is divorce caused by the emergence of things considered heavy by the husband or wife or both so that they cannot carry out the life of husband and wife in achieving their goals. 46According to Imam Asy-Syafi'i, termination of marriage relations (fasakh) is all termination of the husband and wife's bond that is not accompanied by talaq, either one, two, or three talaks. 47erminating the marriage bond through fasakh involves the invalidity of two contracting parties, only husband and wife but including third parties.So that fasakh occurs because of the will of the husband, the will of the wife, and the will of a third person with the right. 48FasakhThis can happen because the conditions are not fulfilled when the marriage contract takes place or because of other things that come later and cancel the continuation of the marriage: 49 1.Fasakh because the conditions are not fulfilled when the marriage contract: a.If the contract is perfect and complete, then it is known that the wife he married turned out to be his wet sister, then the agreement must be fasakh.b.The husband and wife are still small, and the marriage contract is held by someone other than their father.Then 47 Imam Syafi'i, "Ringkasan Kitab Al-Umm," Terj.Mohammad Yasir Abd Mutholib.Juz 1 (2007): 481.
as an adult, he has the right to continue his marriage bond first or end it.This khiyar is called khiyar balugh.If the chosen one ends the husband and wife bond, then this is called fasakh.
2. Fasakh that comes after the contract: a.If one of the husband and wife apostatizes and does not want to return, then the contract is void (fasakh) because of the later apostasy.b.If the husband who previously converted to Islam, but the wife is still in disbelief, remains a polytheist, then the contract is void (fasakh).In another case, if the wife is a person in the book, then the contract is still valid because, from the beginning, his marriage to the people of the book was considered valid.
3. Fasakh caused by: a. Syiqaqnamely the existence of quarrels between husband and wife that cannot be reconciled.b.A guardian marries a man who is not his match-for example, the marriage of enslaved people with freedmen, adulterers with protected people and so on.the husband and wife.2. Divorce due to husband's various difficulties.3. Split because of Li'an.4. The marriage is broken.5.There is no equal status.6.One husband and wife apostate.7. Fasakh is caused by not being given spending money (maintenance).
In the book al-Fiqh al-Islami wa Adillatuh, Wahbah al-Zuhayli writes that if a husband or wife apostates from Islam, their marriage has been broken up without divorce, according to Abu Hanifah, Abu Yusuf, and Malik.There is no need for a judge's decision, and their marriage is fasakh.Al-Shafi'iyah and al-Hanabilah said, "Their marriage is postponed until the end of the iddah period.If the apostate party re-enters Islam before the end of the iddah period, their marriage is permanent.If the apostate party does not convert to Islam until the end of the iddah period, then divorce has occurred since the occurrence of religious differences. 51However, even so, in Indonesian Positive Law, it is necessary because the Judge's Decision is the legal standing for both parties that they have divorced and as legal administration for the parties, especially for women so they can remarry.
A judge's decision in the form of law can experience problems if an incomplete or unclear law is found, so in this case, the Judge must seek or find the direction (rechtsvinding).Other legal officers are tasked with carrying out the law or applying common law to more concrete laws 52 .
Utrecht assesses legal findings by stating that if there is unclear legislation or no rules governing a case, the Judge must act on his initiative to resolve the case.In this case, the Judge must play a role in determining what constitutes law, even if laws and regulations do not help 53 .The Judge's ability to find laws that have yet to be determined with certainty cannot be separated from the power of the Judge's interpretation of the law products he is guided.Suppose a marriage is broken up due to the apostasy of a husband or wife.In that case, the provisions of the legal text in the Compilation of Islamic Law do not stipulate it in fasakh, so apostasy, which is the cause of divorce, is only limited to the cause of the breakup of a marriage.This is stated in article 116, letter (h) of the Compilation of Islamic Law, which reads: "religious conversion or apostasy which causes disharmony in the household."With the status of only being the cause of the dissolution of a marriage, the obligation after the dissolution of a marriage remains valid except with the nusyuz argument.In the decision of the Klaten Religious Court Number 0082/Pdt.G/2022/PA.Klt, stated Considering that because of the fundamental principle, the Petitioner asked the Klaten Religious Court to approve his marriage to the Respondent but because of the Respondent's conversion from Islam to Catholicism, the Respondent was a convert, because of the negligence of the Petitioner himself who left the Respondent, who was actually his wife which he is obliged to educate by introducing the Respondent to the religion he has just embraced and guarding against the Respondent's return to his previous faith, then the Petitioner's request for the Panel of Judges to ban his marriage to the Respondent will be granted with subsides by giving permission for the Petitioner to impose one-half divorce against the Respondent before a hearing Klaten Religious Court, after this decision has permanent legal force; it is clear that the Judge's interpretation of the apostasy of a wife is still categorized as divorce rajii, even though the Petitioner in this case demands a fasakh determination.This legal finding, in the view of the author, is an interpretation of the absence of differences in fasakh and divorce raji'i as well as the limitations of both, which result in the legal product after being enacted being equal.
Dissolution of marriage due to fasakh has special legal consequences.Namely, there is no reconciliation, or in another sense, the husband may not refer to his ex-wife while the wife is undergoing the iddah period because divorce in the form of fasakh has ba'in sugra status.Suppose the ex-husband and ex-wife want to repair their marriage relationship.In that case, they must enter into a new marriage contract, either during the ex-wife's iddah period from her exhusband or later after the iddah period.Another consequence of fasakh divorce is not reducing the number of divorces.This means that the husband's rights in the form of the right to divorce his wife a maximum of three times are not reduced by fasakh. 58f a wife apostatizes, then her right to maintenance is nullified because leaving the wife hinders the husband from having intercourse with the wife.If the husband is an apostate, then the wife's right to maintenance is invalidated because the legal obstacle to intercourse arises from the husband's side, even though if he wants to remove the legal obstacle by re-entering Islam, he can do it. 59The provisions of Islamic law regarding riddah with the benchmark of Article 27 paragraph (1) of the 1945 Constitution, which reads "that all Indonesian citizens, both old, young and children, men and women and those in the country and abroad are all guaranteed by the constitution of the state of Indonesia that they have the same position in law," the easier it can be said that the provisions contained in the riddah are not following the spirit of Article 27 (1) of the 1945 Constitution.The requirements regarding riddah have implications for inequality among citizens based on religion in the eyes of the law.Islam is considered the highest religion before state law, so if people leave it, they will be subject to criminal sanctions.

Analysis of the
Religious conversion or apostasy in positive law is not the reason for breaking up a marriage, and it is just that in the There is a decision regarding granting rights resulting from the breakup of a marriage in the form of paying iddah rights in the amount of Rp. 2,400,000.-(two million four hundred), according to the author's assessment, this is because the Judge equates the dissolution of marriage with the consequences of apostasy and not on the fasakh of marriage so that legal matters that apply after the breakup of a wedding in the form of granting rights including iddah, mut'ah and so on become an inseparable Pembentukan Peradilan Administrasi Negara,  Surabaya: Bina Ilmu (1985): 30.
Giving rights to apostate women is part of fulfilling a sense of justice.Apostates not included in the category of fasakh marriage in formal law in Indonesia have rights and obligations attached to them.In Hans Kelsen's view, justice is the fulfillment of legality, so when the law that specifically regulates is not obtained, the general rules apply to continue to fulfill this justice.The legal basis for granting the rights of a woman whose husband divorces is in Article 41 letter © of the Marriage Law No. 1 of 1974, which states: "The court may oblige the ex-husband to provide living expenses and determine an obligation for the ex-wife.

Conclusion
The decision of the Klaten Religious Court was registered 0082/Pdt.G/2022/PA.Klt mentions that apostasy is one of the causes of the breakup of a marriage.This is because in the Compilation of Islamic Law Article 114 Reasons for Dissolution of Marriage letter (h) states: "Religious conversion or apostasy causes disharmony in the household," so in giving a decision, the Klaten Religious Court weighs more on the Subsidiary in the Petitioner's Petition which has the following editorials: "Or if the Panel of Judges is of a different opinion, ask for the fairest decision possible." Regarding the rights of an apostate woman divorced by her husband, the Klaten Religious Court grants mut'ah and iddah rights.The emergence of post-divorce wife's rights is contained in the Reconvention Claim from the Counterclaim/Respondent Plaintiff and the Judge's authority to determine it, based on the Marriage Law No. 1. 1974 Article 41 letter © which states: "The court may oblige the ex-husband to provide living expenses and determine an obligation for the wife." In Islamic law, apostasy is the cause of the fasakh of a marriage or the cancellation of a wedding.In comparison, fasakh in terminology is divorce caused by the emergence of things considered heavy by the husband or wife or both so that they cannot carry out the life of husband and wife in achieving their goals.With fasakh, the wife's rights will be annulled if the apostate is the wife, but the wife's requests cannot be rejected if the apostate is the husband.

Decision of the Klaten Religious Court Number 0082/Pdt.G/2022/PA. Clt Against the Rights of Apostate Wives
Compilation of Islamic Law Article 116 letter h, it is stated that religious conversion or apostasy causes disharmony in the household is one of the reasons for divorce.Dissolution of marriages is generally classified into 3 due to death, divorce, and or court decisions.This provision is contained in Article 38 of Law No.1 of 1974 and article 113 of the Compilation of Islamic Law.The divorce referred to in the Klaten Religious Penanganannya oleh Pengadilan Dalam Lingkungan Perdilan Umum dan often the discovery or the formation of law.Judges, as executors of the law, get legal standing in the form of the 1945 Constitution, which guarantees the existence of an independent judicial power.It is stated in article 24, especially in article 24 paragraph 1 and the elucidation of article 1 paragraph 1 of Law no.48 of 2009, namely judicial power is the power of an independent state to administer justice to uphold law and Judge based on Pancasila and the 1945 Constitution of the Republic of Indonesia for the sake of the implementation of the legal State of the Republic of Indonesia 61 .As for the Decision of the Klaten Religious Court Number 0082/Pdt.G/2022/PA.Klt stated: Granted Paniman bin Harjo Suwito's request with Subsidiaries Permitted Petitioner Paniman bin Harjo Suwito to impose one raj'i divorce on the Respondent before the Klaten Religious Court session, Punished Paniman bin Harjo Suwito to give Titis Trigono Sasiatun bint Sadibyo Mut' ah in the form of money in the amount of Rp. 1,000,000,-(one million rupiah), Ordered Paniman bin Harjo Suwito to hand over mut'ah to Titis Trigono Sasiatun Binti Sadibyo no later than shortly before the Petitioner pronounced his divorce vow to Titis Trigono Sasiatun Binti Sadibyo, Punished Paniman bin Harjo Suwito to pay a living during the Iddah period to Titis Trigono Sasiatun Binti Sadibyo for IDR 2,400,000 (two million four hundred thousand rupiahs),