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PRAKTIK PERKAWINAN MERARIQ DI LOMBOK: PERGESERAN DAN NEGOSIASI DENGAN HUKUM PERKAWINAN ISLAM
The tension between the merariq custom, Islamic law, and state law highlights the complexity of legal negotiations in Sasak community of Lombok. The merariq tradition is understood not only as a cultural practice but also as a space where customary law, Islamic law, and state law intersect in determining the legitimacy of marriage. The Sasak community maintains the merariq tradition as a cultural identity and integrates Islamic values into it. This study aims to analyze shifts in guardianship practices and negotiations between Islamic law and the merariq tradition in Sasak marriage practices. This study is a field research study with a sociolegal approach and a qualitative descriptive method. Data for the study was obtained through observation, in-depth interviews, and documentation. Informan penelitian ini dipilih dengan teknik purposive sampling berdasarkan keterlibatan, pengalaman, dan pengetahuan mereka tentang praktik adat merariq. Informan ini terdiri dari empat orang yang terlibat dalam praktik merariq, empat orang tua pengantin, empat tokoh adat, tiga tokoh agama, dan dua kepala desa di beberapa wilayah Lombok. Data analysis was conducted using the Miles and Huberman interactive model through the stages of data reduction, data presentation, and conclusion drawing. The study uses the living law theory of Eugen Ehrlich to explain the continuity and change of customary norms in the marriage practices of the Sasak people, as well as the theory of legal pluralism by John Griffiths to analyze the negotiation between Islamic law and the merariq tradition. The practice of merariq marriage still exhibits distinctive traditional characteristics within Sasak society while also demonstrating the incorporation of Islamic legal values in its implementation. Unlike the merariq practice of the past, the current practice no longer appears to conflict with the provisions of Islamic law, as evidenced by the fulfillment of the requirements for a marriage guardian wali nikah and a dowry mahar. Furthermore, merariq tends to serve as an initial process leading to a formal marriage, which is subsequently followed by a nikah ceremony in accordance with sharia provisions, thus fulfilling a function similar to that of khitbah. On the other hand, a shift has occurred in the practice of merariq, reflecting a process of negotiation between customary law and Islamic law. This shift is evident in the practice of guardianship, which has evolved from one characterized by conflict to one that emphasizes family consent; in the changing meaning of merariq, from a symbol of customary courage to compliance with Sharia; and in the growing understanding of the importance of marriage registration, including through the isbat nikah mechanism in the Religious Court.
FAKULTAS SYARI’AH DAN HUKUM, UIN SUNAN KALIJAGA YOGYAKARTA
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