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bibo:abstract "Interfaith marriage constitutes one of the most legally complex issues within the\r\ncontext of Indonesia's pluralistic society. Normatively, Islamic law prohibits\r\ninterfaith marriage, a prohibition reinforced through multiple positive legal\r\ninstruments, including Law Number 1 of 1974 on Marriage, the Compilation of\r\nIslamic Law, and the Supreme Court Circular Letter (SEMA) Number 2 of 2023,\r\nwhich definitively closed the judicial pathway for registering interfaith marriages.\r\nYet despite this increasingly stringent normative framework, interfaith marriage\r\ncontinues to exist and receives broad social acceptance in Desa Reco, Kertek\r\nDistrict, Wonosobo Regency, a community long known for its deeply rooted\r\ntradition of inter-religious tolerance across generations. Rather than revisiting the\r\nfiqh debate on the validity of such marriages, this study focuses on how local\r\ncommunity figures perceive and make sense of this ongoing practice amid\r\nincreasingly restrictive state regulation.\r\nThis study employs a socio-empirical approach through descriptive-analytical field\r\nresearch. Primary data were obtained through in-depth interviews with three\r\ngroups of community figures in Desa Reco, namely village government officials and\r\nthe Village Consultative Body (BPD), religious leaders, and community figures,\r\nsupplemented by data from interfaith couples themselves and staff of the Kertek\r\nOffice of Religious Affairs (KUA). The qualitative analysis was conducted\r\ndeductively by applying two principal theoretical frameworks: the Sociology of\r\nIslamic Law as developed by M. Atho Mudzhar, particularly its treatment of Islamic\r\nlaw as a social phenomenon, serving as the primary analytical tool, and Max\r\nWeber's Theory of Social Action, with emphasis on value-rational action supported\r\nby traditional action, employed to examine the motives underlying these figures'\r\nattitudes.\r\nThe findings indicate that the views of Desa Reco's community figures toward\r\ninterfaith marriage exhibit a consistent pattern despite their differing social roles.\r\nVillage officials pursue a policy of cultural bureaucracy that facilitates civil\r\nregistration without questioning the underlying theological beliefs, religious\r\nleaders maintain a firm stance on matters of personal faith while separating them\r\nfrom the social domain, and community figures demonstrate the most open\r\nacceptance through traditions such as communal feasts (kenduri) and mutual\r\ncooperation. Viewed through the Sociology of Islamic Law, this pattern\r\ndemonstrates that Islamic law is continually negotiated through everyday social\r\ninteraction, while from the perspective of Weber's theory of social action, these\r\nfigures' attitudes constitute conscious, rational action oriented toward the value of\r\ncommunal harmony, rather than mere unreflective habit. These findings affirm that\r\nthe phenomenon in Desa Reco does not constitute an act of defiance against the\r\nlaw, but rather a cultural compromise arising from the defiance against the\r\nlaw, but rather a cultural compromise arising from the community's capacity to\r\nseparate the domain of faith from the domain of social affairs."^^xsd:string;
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