PANDANGAN MASYARAKAT DESA BARAN KECAMATAN AMBARAWA KABUPATEN SEMARANG TERHADAP PERGESERAN MAKNA KAFA’AH

Akna Ahsan Ghifari, NIM.: 22103050115 (2026) PANDANGAN MASYARAKAT DESA BARAN KECAMATAN AMBARAWA KABUPATEN SEMARANG TERHADAP PERGESERAN MAKNA KAFA’AH. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Marriage in Islam emphasizes the concept of kafā'ah (compatibility between spouses), with religion serving as the primary criterion. An empirical phenomenon in Baran Village, Ambarawa District, Semarang Regency, shows that the majority of the community continues to uphold religion as the main standard of kafā'ah. However, the way this concept is understood has evolved, as economic stability is increasingly viewed as part of religious responsibility rather than as a substitute for religiosity. This study addresses three research questions: how the community understands kafā'ah; what factors influence this perspective; and how the people of Baran Village negotiate kafā'ah from the perspective of the sociology of Islamic law. This research is a field study employing a qualitative ethnographic approach enriched with phenomenological elements. Data were collected through in-depth interviews with 30 informants selected through purposive sampling across different generations, participant observation, and documentation. Data were analyzed using the Miles and Huberman model. The theoretical framework draws upon Pierre Bourdieu’s theories of Habitus and Capital, Clifford Geertz’s theory of Religion as a Cultural System, and Peter L. Berger and Thomas Luckmann’s theories of the Social Construction of Reality and the Sacred Canopy. The findings were then examined from the perspectives of Islamic jurisprudence (fiqh), the Compilation of Islamic Law (KHI), and maqāṣid al-sharīʿah. The findings reveal three main conclusions. First, the community interprets kafā'ah through the local terms sekufu, jodho, and pantes, reflecting a hybridization of Islamic and Javanese values. Religion remains the primary consideration, although it is understood through a more pragmatic perspective, giving rise to pragmatic religiosity. Second, a shift in the understanding of kafā'ah has occurred in Baran Village, though it is neither widespread nor radical. This shift is influenced by structural factors, including the COVID-19 pandemic, layoffs, and online gambling, as well as cultural factors such as social media and lessons learned from divorce cases in the surrounding community, which encourage people to integrate economic stability as a supporting requirement without replacing religion as the primary criterion. Third, the negotiation of kafā'ah occurs amid intergenerational tensions, with the majority adopting a compromise-oriented position by viewing religion and economic stability as complementary and mutually reinforcing. From the perspective of Islamic law, this shift does not represent desacralization but rather a process of resacralization.

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