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bibo:abstract "The tension between the merariq custom, Islamic law, and state law\r\nhighlights the complexity of legal negotiations in Sasak community of Lombok. The\r\nmerariq tradition is understood not only as a cultural practice but also as a space\r\nwhere customary law, Islamic law, and state law intersect in determining the\r\nlegitimacy of marriage. The Sasak community maintains the merariq tradition as a\r\ncultural identity and integrates Islamic values into it. This study aims to analyze\r\nshifts in guardianship practices and negotiations between Islamic law and the\r\nmerariq tradition in Sasak marriage practices.\r\nThis study is a field research study with a sociolegal approach and a\r\nqualitative descriptive method. Data for the study was obtained through\r\nobservation, in-depth interviews, and documentation. Informan penelitian ini\r\ndipilih dengan teknik purposive sampling berdasarkan keterlibatan, pengalaman,\r\ndan pengetahuan mereka tentang praktik adat merariq. Informan ini terdiri dari\r\nempat orang yang terlibat dalam praktik merariq, empat orang tua pengantin,\r\nempat tokoh adat, tiga tokoh agama, dan dua kepala desa di beberapa wilayah\r\nLombok. Data analysis was conducted using the Miles and Huberman interactive\r\nmodel through the stages of data reduction, data presentation, and conclusion\r\ndrawing. The study uses the living law theory of Eugen Ehrlich to explain the\r\ncontinuity and change of customary norms in the marriage practices of the Sasak\r\npeople, as well as the theory of legal pluralism by John Griffiths to analyze the\r\nnegotiation between Islamic law and the merariq tradition.\r\nThe practice of merariq marriage still exhibits distinctive traditional\r\ncharacteristics within Sasak society while also demonstrating the incorporation of\r\nIslamic legal values in its implementation. Unlike the merariq practice of the past,\r\nthe current practice no longer appears to conflict with the provisions of Islamic\r\nlaw, as evidenced by the fulfillment of the requirements for a marriage guardian\r\nwali nikah and a dowry mahar. Furthermore, merariq tends to serve as an initial\r\nprocess leading to a formal marriage, which is subsequently followed by a nikah\r\nceremony in accordance with sharia provisions, thus fulfilling a function similar to\r\nthat of khitbah. On the other hand, a shift has occurred in the practice of merariq,\r\nreflecting a process of negotiation between customary law and Islamic law. This\r\nshift is evident in the practice of guardianship, which has evolved from one\r\ncharacterized by conflict to one that emphasizes family consent; in the changing\r\nmeaning of merariq, from a symbol of customary courage to compliance with\r\nSharia; and in the growing understanding of the importance of marriage\r\nregistration, including through the isbat nikah mechanism in the Religious Court."^^xsd:string;
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