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Muhammad Jihadul Hayat
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Al-Ahwal Research Centre Department of Islamic Family Law, Faculty of Sharia and Law, UIN Sunan Kalijaga Marsda Adisucipto Street No. 1 Yogyakarta 55281 Indonesia
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Al-Ahwal: Jurnal Hukum Keluarga Islam
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 2085627X     EISSN : 25286617     DOI : https://doi.org/10.14421/ahwal
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences
Al-Ahwal aims to serve as an academic discussion ground on the development of Islamic Family Law and gender issues. It is intended to contribute to the long-standing (classical) debate and to the ongoing development of Islamic Family Law and gender issues regardless of time, region, and medium in both theoretical or empirical studies. Al-Ahwal always places Islamic Family Law and Gender issues as the focus and scope of academic inquiry.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 242 Documents
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A Bad-Luck Myth: Salep Tarjhe Marriage among the Madurese of Jember Qurrotul Ainiyah; Ahmad Zuhairuz Zaman
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 19 No. 1 (2026)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2026.19104

Abstract

This study elaborate the perceptions of Jember Madurese on salep tarjhe, a customary marriage taboo believed to bring misfortune. This research provide some evidence with an ethnographic approach. First, the Madurese in Jember categorizes salep tarjhe as interbreeding in sataretanan and sepopoh marriage. This type of salep tarjhe marriage is avoided because the people will have unfortunate situations, such as odik sosah (economic crisis), ke’sakean (sick), and even die. Second, salep tarjhe mythical transformation by Jember Madurese can be seen in the ancient Madurese community mindset and the modern Madurese community. The ancient Madurese claim that practicing salep tarjhe as a noro reng sepuh (following the ancestors) tradition, while the modern Madurese view salep tarjhe myth with logical thinking based on science. Salep tarjhe traditions still exist even with changes in line with social developments in the modern era. [Salep tarjhe adalah tradisi perkawinan antar kerabat dekat pada suku Madura. Mitos yang beredar pada suku Madura, perkawinan ini mengakibatkan petaka pada kehidupan rumah tangga pelaku. Dengan pendekatan etnografi penelitian ini menghasilkan: pertama, suku Madura di Jember mengkategorikan salep tarjhe sebagai perkawinan silang antar sataretanan dan pernikahan sepopoh. Jenis pernikahan salep tarjhe ini kini dihindari karena pelaku dipercaya mendapat kesialan berupa odik sosah (kesulitan ekonomi), ke’sakean (sakit-sakitan) dan bahkan meninggal dunia. Kedua, tranformasi mitos salep tarjhe pada suku Madura di Jember terlihat pada pola pikir suku Madura generasi lama dan suku Madura generasi lebih modern. Generasi lama beranggapan bahwa melaksanakan tradisi salep tarjhe noro reng sepuh (mengikuti nenek moyang), sedangkan suku Madura modern memandang mitos salep tarjhe dengan nalar yang berdasarkan ilmu pengetahuan. Tradisi salep tarjhe masih eksis walau dengan perubahan-perubahan yang sesuai perkembangan sosial di era modern. ]
Discursive Contestations Between Adat and Islam: Reinterpreting the Living Law of Intra-Clan Marriage in Minangkabau Dody Sulistio; Moh Soehadha; Muhammad Nurul Mubin; Ahmad Mundzir; Muhammad Mustajab
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 19 No. 1 (2026)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2026.19103

Abstract

This study examines the prohibition of kawin sesuku (intra-clan marriage) in Minangkabau society as a manifestation of living Islamic law shaped through symbolic contestation between adat (custom) and Islam. Using a socio-legal framework that integrates Critical Discourse Analysis (CDA) and Bourdieu’s field theory, the research analyzes three speeches from the 1980 Sulit Air Panel Discussion to examine how normative authority is discursively negotiated. The findings reveal three interpretive configurations: heterodoxy (Dt. Nan Sati), orthodoxy (Dt. Tanaro), and compromise (Dt. Pamuncak), each mobilizing distinct forms of symbolic capital to sustain, challenge, or reformulate customary legitimacy. Law appears not as a fixed doctrinal text but as a social field where meaning and authority are continually reconstructed. The analysis shows how Islamic legal ideas, such as the objectives of Islamic law and legitimate customary practice, are selectively invoked to justify competing claims of moral order. The study contributes to understanding Islamic law as a living and negotiated system in which doctrinal reasoning interacts with socio-cultural practice. However, the reliance on archival speeches and elite discourse limits engagement with everyday legal experiences. Future ethnographic and comparative research is needed to explore how ordinary Muslims reinterpret and contest customary and religious norms in their lived legal consciousness. [Penelitian ini mengkaji larangan kawin sesuku dalam masyarakat Minangkabau sebagai manifestasi living Islamic law yang terbentuk melalui kontestasi simbolik antara adat dan Islam. Dengan menggunakan kerangka socio-legal yang mengintegrasikan Critical Discourse Analysis (CDA) dan teori medan Pierre Bourdieu, penelitian ini menganalisis tiga pidato dalam Sulit Air Panel Discussion tahun 1980 untuk menelaah bagaimana normative authority dinegosiasikan secara diskursif. Temuan penelitian menunjukkan tiga konfigurasi penafsiran, yaitu heterodoxy (Dt. Nan Sati), orthodoxy (Dt. Tanaro), dan compromise (Dt. Pamuncak), yang masing-masing memobilisasi bentuk symbolic capital yang berbeda untuk mempertahankan, menantang, atau merumuskan kembali legitimasi adat. Hukum dalam konteks ini tidak tampil sebagai teks doktrinal yang tetap, melainkan sebagai social field tempat makna dan otoritas terus direkonstruksi. Analisis menunjukkan bahwa gagasan hukum Islam seperti tujuan hukum Islam dan praktik adat yang sah dimobilisasi secara selektif untuk membenarkan klaim yang saling bersaing mengenai tatanan moral. Penelitian ini berkontribusi pada pemahaman hukum Islam sebagai sistem yang hidup dan dinegosiasikan, di mana penalaran doktrinal berinteraksi dengan praktik sosial budaya. Namun, ketergantungan pada arsip pidato dan wacana elit membatasi keterlibatan penelitian ini dengan pengalaman hukum sehari-hari. Penelitian etnografis dan komparatif di masa depan diperlukan untuk menelaah bagaimana umat Islam biasa menafsirkan dan menegosiasikan norma adat dan agama dalam kesadaran hukum mereka sehari-hari.]

Page 25 of 25 | Total Record : 242

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