International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 71

The practice of Cousin Marriage in the Community of Kalola Village, Pasangkayu Regency, West

Muhammd Rizal Soulisa1*, Lukman S. Thahir2 , Malkan Malkan3

1 Islamic Law Department, Postgraduate, Institut Agama Islam Negeri Palu 2 Islamic Law Department, Postgraduate, Institut Agama Islam Negeri Palu 3 Faculty of Islamic Economis and Business, Institut Agama Islam Negeri Palu

ABSTRACT ARTICLE INFORMATION

Keywords: The aim of this paper is to discuss the practice of cousin marriage in the community of Kalola Village, Pasangkayu Regency, . Causin marriage, This study uses qualitative methods and data was gathered through sociology, observation, in-depth interviews, and written material. Data analysis was anthropology, Kalola analyzed using grounded theory approach. the background of a cousin village marriage in the Mandar tribe community in Kalola Village is a tradition that has been strong for a long time in the community, in addition to the factor of maintaining a large family and protecting property. Meanwhile, the impact of cousin marriage includes both positive and negative impacts. The positive impact is to reduce the number of conflicts in the community and strengthen local political systems, while the negative impact is the breakdown of kinship in the event of conflict and divorce and health risks.

e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 72

1. Introduction distant relative in order to be stronger.4,5 Cousin marriage is often referred The point is that marriage is not just a to as endogamous marriage. In Kamus matter of worship or the fulfillment of Besar Bahasa , endogamy means biological needs, but it is also a means to the principle of marriage which requires unite two different family groups and to people to find a mate in their social strengthen better social bonds. Thus, environment, for example in their family marrying distant relatives is preferable to environment, neighborhood, and close close relatives, in this case cousins. family environment.1 According to the people of Endogamous marriage is a form of Mandar Tribe living in Kalola Village, marriage that applies in society that only the ideal marriage occurs if a man and allows community members to marry woman get a mate from within their other members of their own group. family, both from the mother and father, Strictly speaking, this endogamous because they are considered as marriage is a marriage between relatives successors who will raise the big name of or cousins who are still one descendant the family. either from the father’s side (patrilineal) Changes in the condition of or the mother. Relatives may marry their society today are still trapped in female cousins because those closest to thoughts that originate from the customs the main line are seen as bearers of the of the previous community which flow kinship tradition and great attention is and develop and are firmly embedded in paid to genealogy.2 In another definition, future generations which causes these it is stated that endogamous marriage is habits to continue to exist and develop in a system of marriage that requires accordance with the times. It can be marrying a spouse of the same clan (one explained that the development of tribe or descent) with him or prohibiting Islamic law in Indonesia can be seen someone from marrying someone from from the context of tug of war between another clan or tribe.3 revelation and reason, or tradition and Islam wisely gives directions in modernity,6 where there are still many choosing a wife. In a history, Ibn Umar Muslims who carry out their daily once ordered to marry a woman from a activities with traditions or habits that

4Sulaiman Bin Admad Bin Yahya Al- 1Badan Pengembangan dan Pembinaan Faifi, Ringkasan Fikih Sunnah Cet I (Jakarta: Umul Bahasa Kementrian Pendidikan dan Kebudayaan, Qura, 2014), 43. Kamus Besar Bahasa Indonesia, (Jakarta, 2018), 105. 5 Rusli, R. (2018). Fikih Ekologi dan 2Syarifah Ema Rahmaniah, Kearifan Tradisional: Tinjauan Terhadap Konsep “Multikulturalisme Dan Hegemoni Politik Ihya' al-Mawat dan Hima. Hunafa: Jurnal Studia Pernikahan Endogami,” Implikasi Dalam Dakwah Islamika, 5(3), 287-298. Islam 2, no. Jurnal Penelitian Sosial Keagamaan 6 Rusli Rusli, Nalar Fikih Tradisionalis (2014): 433–456. Progresif: Analisis Terhadap Epistemologi Ibrahim 3Ridwan Halim, Hukum Adat Dalam Tanya Hosen, 1st ed. (Yogyakarta: Maghza Books, 2014), Jawab Cet I (Jakarta: Ghali Indonesia, 1987), 43. 3. e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 73 come from traditional ways of thinking community, cousin marriage custom is or in accordance with the customs and found, which has become a community habits of the community in a place. tradition to maintain and strengthen the Selo Soemardjan defines changes lineage of their extended family. in socio-cultural conditions as all changes This paper discusses cousin in social institutions that affect their marriage in Kalola Village, Bambalamotu social system. The social system can be in District, Pasangkayu Regency, from the form of values, norms, and behavior cultural anthropology analysis. Here, the patterns of social groups in the author tries to describe the history, way community.7 Gillin and Gillin said, cited of thinking and behavior of these people in Soemardjan,8 that socio-cultural in the practice of cousin marriage which change is a variation of the accepted way is an integral part of the local community of life of society, either due to changes in culture. By analyzing cultural geographical conditions, culture, anthropology as well, the author can find demography, ideology, or because of out how the impact of cousin marriage, new discoveries within the scope of both in the form of positive and negative community life. Meanwhile, Samuel impacts. Koenig, cited in Basrowi,9 defines socio- cultural changes as modifications that 2. Literature Review occur in social life patterns caused by internal or external factors. Internal 2.1 Cultural Perspective of Marriage factors come from within humans. Every social group knows a set of Meanwhile, external factors come from rules regarding marriage. There are outside humans. provisions, for example, regarding Looking at the explanation above, whether the match must come from it can be understood that changes in members of the group itself, or must it be community culture are changes in from another group; who are among the behavior patterns and socio-cultural group members those who may be elements that affect changes in social married or not; the number of women systems and structures from various who can be married at the same time; the fields, including marriage problems that place of residence after marriage; and the occur in the Mandar Tribe people who determination of lineage. It is all live in Kalola Village, Bambalamotu regulated in the rules that apply in a District, Pasangkayu Regency. In this region, such as norms, customs or culture. Then the marriage process must

7Muhammad Fadil, Sosiologi Pendidikan, be in accordance with the conditions of ed. Cet I (Yogyakarta: UIN Malik Pres, 2010). the community. 8Soerjono Soekanto, Sosiologi Suatu Basically, in community life there Pengantar, Cet I. (Jakarta: Rajawali Press, 1990), are two types of marriage, namely 335-336. monogamy and polygamy.10 Other rules 9Muhammad Basrowi, Memahami Sosiologi, Cet I. (Surabaya: Lutfansah Mediatama, 2004), 194. 10Ibid., 43. e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 74 that apply in marital relations are 2.2. Cousin Marriage exogamy and endogamy. Exogamy is a marriage system that prohibits marriage One of the customs that is still with group members, while endogamy is practiced in the issue of marriage is a system that requires marriage with cousin marriage. This is also known as group members. The obligation or endogamy marriage; that is, a marriage recommendation to marry someone from that is carried out between close families a racial, religious, ethnic, caste or social who are still bound in blood relatives class group is itself a form of endogamy with the aim of maintaining the strength rule, while the prohibition to marry of family. According to Hadikusuma, someone from the same clan is a form of cousin marriage is a marriage system exogamy rules.11 that requires marrying one offspring Marriage is a medium for with him and prohibits the marriage with establishing a family. Family, other people who are not of the same sociologically, has functions. First, the the tribe or descent. Cousin marriage is one family regulates the distribution of of the unlawful marriages. Therefore, the biological impulses to humans in a legal marriage may be carried out and it is and civilized manner. There is no society considered valid by law. that allows free sex between anyone in In the anthropological analysis, society. Second, reproduction in the form the cousin marriage tradition includes of offspring development is always two main forms: the patrilateral parallel- limited by the rules that place this cousin pattern and matrilateral cross-cousin activity in the family. Third, the family pattern. The former is a pattern in which functions to socialize new members of a man marries a woman from a father’s society, so that they can act out what is brother, while the later is a marriage expected of them,12 because family has a system in which a man marries the big role in shaping a person. Fourth, the daughter of his mother’s sister. family has an affective function, where According to Koentjaraningrat, the family gives love to a child. Studies many people in the world have a have shown that a child who does not preference for marrying cross-cousin. receive love can develop into a disorder, Meanwhile, parallel-cousin marriages suffer mental disorders and can die. usually dominate Muslim societies in the Fifth, the family provides protection to Middle East, West Asia and Central its members, both physical and Africa.14 psychological protection.13 Much of the scientific literature on cousin marriage is concentrated on the effects of this kind of marriage on fertility 11Ibid., 44. and health. Many also find that in 12 See Rusli Rusli, “The Role of Family in Pakistani society, cousin marriages can Preventing Social Conflict in Society From Islamic Perspectives,” HUNAFA: Jurnal Studia Islamika 17, cause congenital diseases, such as heart no. 1 (2020): 108–122. 13Ibid., 66. 14Ibid., 66. e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 75 disease, tala semia, and other disabilities techniques with various data sources.16 17 in children. Post-neonatal mortality, The reduced data is then analyzed childhood morbidity, and hemoglobino- reflecting on theoretical concepts used in pathies are common in offspring of these this study.18 marriages. Zaman found that among the children, whose parents were cousins, 4. Result and Discussion two were blind and one died, and one baby died after one month of birth. He 4.1 The Background of Cousin Marriage began to realize that this was caused by a Based on the research results, genetic problem in the cousin’s marriage there are several factors behind the partner.15 occurrence of cousin marriages carried Furthermore, from a sociological out by the people of Kalola Village. point of view, cousin marriages can 1. Tradition or culture weaken the relationship between One of the factors behind the husband and wife, which sometimes marriage of cousins in Kalola Village, makes their relationship unsafe, which is inhabited by the Mandar tribe, especially if they initially lived in the is a old tradition that is deeply rooted in same house. this society. In the interview with Hasan However, marriage between Logawali, he said, cousins also has a good side; for example, Cousin marriage is a marriage that it can strengthen and strengthen internal we have been doing here for a long family ties and also minimize conflicts time (Kalola Village) because it has that come from within and outside. become a habit for us which has always been passed down by our 3. Methodology parents; so, don’t be surprised to see This study uses qualitative many have families here.19 approach investigating the practice of cousin marriage in the community of Kalola Village, Pasangkayu Regency, and 16 Nurdin, N. (2017a). Research in Online West Sulawesi. Data were collected Space: The Use of Social Media for Research through observation, in-depth interview Setting Jurnal Sistem Informasi (Journal of with twenty citizens from the district and Information System), 13(1), 67-77. shared written documents. The interview 17 Nurdin, N. (2017b). To Research Online last between 30 to 45 minutes. or Not to Research Online: Using Internet-Based Research in Islamic Studies Context. Indonesian Data analysis consists of several Journal of Islam and Muslim Societies, 7(1), 31-54. procedures: reduction and verification 18 Nurdin, N., & Yusuf, K. (2020). Knowledge management lifecycle in Islamic bank: the case of syariah banks in Indonesia. International Journal of Knowledge Management 15Muhammad Zaman "Marriage of Studies, 11(1), 59-80. cousins: Congenital diseases and people'sperceptions https://doi.org/10.1504/ijkms.2020.105073 in Pakistan, a publichealth challenge." Public Healt 19 Interview with Hasan Logawali, Policy. Vol. 6 2010: 381-383. Kalola, 5 April 2020. e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 76

Hasan also added that no one people of Kalola Village can easily gather knows specifically when the first time families in one particular area, and can this cousin’s marriage was held. This is even create new communities that can because since the community entered exist along with the times. Bambalamotu District, the tradition has been carried out until now. 3. Protection of the properties Based on the interview with Hajri 2. Maintaining the integrity of the family Abdul Rasyid in Kalola Village, it can be This cousin marriage was carried said that cousin marriage was deemed as out on the grounds of maintaining the one of the ways to protect family assets strength and integrity of the family so as that were inherited by their parents first. not to be separated. In interview with These people think that being married to Hajri Abdul Rasyid, he said, another person will mix ownership of The reason parents used to marry property with people who are not from us fellow cousins so that the family their family. was not scattered (not separated), It is also said that old people all gathered in one family, and would not marry off their children except parents also would not marry their to only their cousins. From this, it can be children except to cousins.20 seen that the community closely holds The people of Kalola Village their customs and culture in maintaining consider that cousin marriage is one of the strength and integrity of the family. the most effective marriages to However, along with the development of strengthen internal family ties, and can the times and science, some Kalola also easily resolve all conflicts that come people began to rethink this principle from both inside and outside.21 With the “will not marry except only with cousins”. family relationship, the people of Kalola This means that some of them begin to Village can find out the condition of each marry off their children to people who family, both far and near family. are far away, and some others still Cousin marriage is an effective maintain this culture. way of maintaining the internal integrity Those who have left this culture of the family so that it is not easily are those who live in urban areas, namely scattered. With a cousin marriage, the the city of Pasangkayu, while those who still practice this culture mostly reside in Kalola Village. Those who live in urban 20Interview with Hajri Abdul Rasyid, Kalola, 7 April 2020. areas choose to marry people from 21 Muslih, I., Nurdin, N., & Marzuki, M. outside West Sulawesi, such as Central (2020). Effectiveness of Marriage Services Sulawesi, , Southeast Through Information System Management Sulawesi and North Sulawesi, and some (SIMKAH) at Palu City Religious Court even come from outside Sulawesi, such INTERNATIONAL JOURNAL OF CONTEMPORARY ISLAMIC LAW AND as Java and Maluku. SOCIETY, 2(1), 20-36.

e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 77

Some of the communities even Village live in a fairly strong circle of argue that cousin marriages harmony. sociologically and medically can have a The explanation above shows that negative impact in relation to marriage is a way to strengthen the brotherhood in case of conflict and the family. By getting married, humans can emergence of various congenital strengthen family relationships, diseases.22 strengthen, and even expand family 4.2 Dampak Pernikahan Sepupu networks. Cousin marriages that occur in the Mandar tribe community in Kalola b). Strengthening family political system Village have an impact on the family and society, both positively and negatively. The next impact that emerged from the cousin’s marriage in Kalola 1. Positive Impact Village was the strong kinship political a). Reducing the number of conflicts system. Solidarity and good cooperation According to the head of Kalola between families gave birth to a good Village, every year there are almost no political system in the social system built conflicts in Kalola Village, both internal by the people of Kalola Village. Every and external conflicts. This has a time a village head election takes place, it correlation with cohesiveness and is always won by the person chosen from harmony in the social circle of the Kalola the results of family deliberations. Village community, because of the strong Every time a the election of village kinship relationship, and this is one of head will be held, almost all family heads the positive values for the government in are gathered to be asked for their views particular and the village community in regarding who is suitable as a candidate general.23 for a village head. From there, the names The harmony that occurs in the that will be discussed and asked for to social life of the Kalola Village become candidates for village head community illustrates the success of the emerge. However, it must meet several community in implementing Islamic requirements.24 values, especially in family matters. One example is Logawali, who Seeing the purpose of marriage is to now sits as a head of Kalola village, create a sakinah, mawaddah, warahmah life. chosen from the results of the internal This is all reflected in the behavior of the family deliberations. From here, the majority of the people there. And based author can see that the cousin marriage on the observation, the people of Kalola that occurs in Kalola Village can have a big impact on the sustainability of the 22Yayuk Yusdiawati, “Penyakit Bawaan, existing government system holders in in Kajian Resiko Kesehatan Pada Perkawinan this area. Sepupu,” Jurnal Internasional 19, no. Sosial (2017): 89–99. 23Interview with Logawali, a Head of Village, 7 April 2020. 24Interview with Nursia, 2020. e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 78

2. Negative impact perspective, that emphasizes on five As previously explained, cousin fundamental principles, such as the marriage is the most effective way to protection of religion, soul, intellect, strengthen family relationships, because property, and offspring, it can be argued it is able to bring together two couples as follows: coming from their own families. a) Protection of religion (hifz al-din) However, cousin marriage can also lead In general, religion means belief in to rifts in the family if problems occur, God. In particular, religion means a set of such as divorce,25 seizure of property, faith, worship, and laws that are misunderstandings, and so on. A family prescribed by Allah, which regulates the that was united and strong will be human relationship with God and also fractured due to the separation of fellow humans. In marriage, the husband and wife, and it will take a very community of Kalola village cousins can long time to unite the kinship of the two be said to be able to maintain their families. respective religions, in this case if their From a fungsionalism-structural family is Muslim, then their belief in perspective, using Malinowsky theory, their religion will be maintained. which emphasizes that every pattern of behavior, beliefs and attitudes, becomes b) Protection of soul (hifz al-nafs) part of the culture of a society and has a Marriage in Islam is one way to fundamental role in culture concerned, it have children, and to protect offsprings can be said that cousin marriage is part and maintain their existence as a human of the cultural customs of the Kalola being. In cousin marriages, maintaining Village community which has a the inheritance is deemed necessary to fundamental role in the social structure maintain the continuity of the offspring of society, starting from maintaining the as a cultured society. Where maintaining integrity of the family, safeguarding the integrity of the family can also be family assets and establishing an ideal maintained properly. marriage. While the impact of cousin marriages is to reduce the number of c) Protection of intellect (hifz al-‘aql) social conflicts, the formation of kinship When viewed from the health political systems and can also cause aspect, cousin marriage can have a major conflicts within the family due to negative impact on a person’s physical disunity. condition, such as hereditary disease, In addition, from the objectives of physical disabilities, weakness in Islamic law (maqasid al-shari’ah)26 thinking and so on. Besides that, cousin marriage also has a good social impact, 25 For the study of talaq from the Quranic as previously explained. perspective, see Rusli Rusli, “Hermeneutical Reading of Ṭalāq,” HUNAFA: Jurnal Studia Islamika 12, no. 2 (2016): 209–229. “Wahhabi Salafism’s View on Maqasid Al- 26 For more explanation on Maqasid al- Syariah,” Al-Manahij: Jurnal Kajian Hukum Islam 8, Shariah from another perspective, see Rusli Rusli, no. 2 (2014): 167–180. e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 79

Aulia, Nuansa, Kompilasi Hukum Islam, d) Protection of property (hifz al-mal) Cet II, Bandung; TIM Redaksi Islam does not prohibit its people Nuansa Aulia, 2008. from seeking wealth and possessing Abubakar bin Muhammad Al-Husaini abundant wealth, as long as these assets Ad-dimasyqi Asy-Syafi’I, are obtained in a good way, and can be Taqiyudin, Kifayatul Akhyar, Cet I ; used to enrich good deeds for provision Sukoharjo: Darul Aqidah, 2017. in the future. Islam also advises us to Ahmad, Kadir, Sistem Pernikahan di protect property from prohibition and Sulawesi Selatan dan Sulawesi Barat, obscurity. Cet I ; Makassar : Indobis In the practice of cousin marriage, Publishing, 2016. safeguarding property is one of the Afandi, Ali, Hukum Waris, Hukum impacts. The point is, the cousin Keluarga, dan Hukum Pembuktian marriage carried out by the Kalola Menurut Undang-Undang Hukum Village community, will have an impact Perdata, Cet I, Jakarta: Bina in the process of maintaining family Aksara, 1986 property ownership, which is none other A Rahman, Bakri dan Ahmad Sukardja, than family property. With cousin Hukum Perkawinan Menurut Islam, marriages, family assets will be UUP dan Hukum Perdata, Cet I, maintained and managed by their own Jakarta: PT Hidakarya Agung, families. 1981 Basyir, Ahmad Azhar, Dalam Ahmad 5. Conclusions Kuzari, Nikah Sebagai Perikatan, From the explanation above, it can Cet I, Jakarta: Raja Grafindo, 1995 be concluded that the background of a B. Milles, Mattew dan Huberman, A. cousin marriage in the Mandar tribe Michael, Qualitative Data Analysis, community in Kalola Village is a Diterjemahkan Oleh Tjecep tradition that has been strong for a long Rohendi, Analisis Data Kualitativ, time in the community, in addition to the Buku Tentang Metode-metode Baru, factor of maintaining a large family and Cet, I; Jakarta: UI Pers, 2005. protecting property. Badan Pengembangan dan Pembinaan Meanwhile, the impact of cousin Bahasa Kementrian Pendidikan marriage includes both positive and dan Kebudayaan, Kamus Besar negative impacts. The positive impact is Bahasa Indonesia, Jakarta : Balai to reduce the number of conflicts in the Pustaka, 2018. community and strengthen local political Burhan, Ahmad, Jurnal Internasional, systems, while the negative impact is the Tinjauan Hukum Islam Terhadap breakdown of kinship in the event of Larangan Perkawinan Dengan conflict and divorce and health risks. Sepupu Di Desa Sukaoneng Kecamatan Tambak Baweang REFERENCES Kabupaten Gresik, Diakses pada tanggal 18 Oktober 2019. e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 80

Basiq, Djalil, Peradilan Agama Di Keluarga, Cet II ; Jakarta : PT Indonesia: Gemuruhnya Politik Midas Surya Grafindo, 1968. Hukum Hukum Islam, Hukum Barat Herdiansyah, Haris, Wawancara, dan Hukum Adat), Cet I, (Jakarta: Observasi dan Focus Grups: sebagai Kencana, 2006 Instrumen Penggalian Data Darmadi, Hamid, Metode Penelitian, Cet I Kualitatif, Cei I ; Jakarta : Rajawali ; Bandung : Alvabeta CV Pers, 2013. Bandung, 2011. Ihroni, T.O, Pokok-pokok Antropologi Departemen Agama RI, Pedoman Pegawai Budaya, Cet I ; Jakarta : Yayasan Pencatat Nikah (PPN), Proyek Obor Indonesia 1999. Peningkatan Tenaga Keagamaan Kaelan, Metodologi Penelitian Agama Dirjen Bimmas Islam dan Kualitatif Interdisiplinar Cet I ; Penyelenggaraan Haji, Jakarta : Yogyakarta: Paradigma, 2010. Departemen Agama RI, 2014. Kamus Besar Bahasa Indonesia Pusat Burhan, Ahmad, Jurnal Internasional, Bahasa, Edisi Keempat, Jakarta : Tinjauan Hukum Islam dan Hukum Gramedia Pustaka Utama. Adat Terhadap Larangan Perkawinan Khalllaf, Abdul Wahhab, Ilmu Ushul Dengan Sepupu Di Desa Sukaoneng Fiqh, Cet. I ; Semarang : Dina Kecamatan Tambak Baweang Utama, 1994. Kabupaten Gresik, Diakses pada Kaelany H.D, Islam dan Aspek-aspek Sosial tanggal 18 Oktober 2019. Kemasyrakatan, Cet I, Bandung: Departemen Agama RI, Al-Qur’an dan Bumi Aksara, 2015. Terjemahan, Cet. V ; Jatinegara- Mardani, Hukum Islam Dalam Hukum Jakarta: CD Darus Sunnah, 2002. Positif Indonesia¸Cet I, Depok: PT Djazuli, Kaidah-kaidah Fikih, Cet I ; Raja Grafindo Persada, 2018. Bandung : Tirtawening, 2006. Moleong, Lexy, Metodologi Penelitian Gemala dewi Dkk. Hukum perikatan Islam Kualitatif, Cet I, Bandung: Remaja Indonesia, Cet. I : Jakarta : Kencana, Rosda Karya, 2005. 2005. Mu’allim, Muhammad Amir, “Adat Ghozali, Abdul Rahman, Fiqih Kebiasaan dan Kedudukannya Dalam Munakahat. Cet. I ; Jakarta: Perkembangan Hukum Islam di Kencana Prenada Media, 2010. Indonesia” Al-Mawardi Edisi IV, Hanbal, Abu Abdillah Ahmad, Musnad Desember 2001-Maret 2002. Ahmad Bin Hanbal, Juz III Disertai Muslih, I., Nurdin, N., & Marzuki, M. Catatan Pinggir Dari Ali Bin (2020). Effectiveness of Marriage Hisam al-Din al-Muqti, Muntakhab Services Through Information Kunzil Ummah Fi Sunanil Aqwam System Management (SIMKAH) at Wa Af’al, Beirut : al-Maktabah al- Palu City Religious Court Islam, 1978. INTERNATIONAL JOURNAL OF Haryono, Anwar, Hukum Islam CONTEMPORARY ISLAMIC LAW Keleluasaan dan Keadilan dalam AND SOCIETY, 2(1), 20-36.

e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 81

Mubarok, Jaih, Qaidah Fiqh, Sejarah dan Rafiq, Ahmad, Hukum Perdata Islam Di Kaidah Asasi, Cet. I : Jakarta : Indonesia, Cet. III ; Jakarta : Raja Rajawali Pers: 2007. Grafindo Persada, 2013. Mustari, Abdillah, Reinterpretasi Konsep- Rifai, Mohammad, Fiqh Islam Lengkap, konsep Pernikahan Cet I ; Samata : (Cet I ; Semarang : PT Karya Toha Alauddin University, 2011. Putera, 2014. Nenni Rachman, Perkawinan Endogami Robert Bohdan dan Steven J. Taylor, Perspektif Hukum Adat dan Hukum Pengantar Metode Penelitian Islam (Studi Terhadap Masyarakat Kualitatif Suatu Pendekatan Bugis Bune), Diakses pada tanggal Fenomenologi Terhadap Ilmu-ilmu 18 Oktober 2019. Sosial. Cet I ; Surabaya : Usaha Nurdin, N. (2017a). Research in Online Ofset Printing 2015. Space: The Use of Social Media for Rusli, Rusli. Nalar Fikih Tradisional Research Setting Jurnal Sistem Progresif: Analisis terhadap Informasi (Journal of Information Epistemologi Ibrahim Hosen. 1st System), 13(1), 67-77. edition. Yogyakarta: Maghza Nurdin, N. (2017b). To Research Online Books, 2014. or Not to Research Online: Using Rusli, Rusli. “Wahhabi Salafism’s View Internet-Based Research in Islamic on Maqasid al-Syariah.” Al- Studies Context. Indonesian Journal Manahij: Jurnal Kajian Hukum Islam of Islam and Muslim Societies, 7(1), 8, no. 2 (2014): 167-180. 31-54. Rusli Rusli, “Hermeneutical Reading of Nurdin, N., & Yusuf, K. (2020). Ṭalāq,” HUNAFA: Jurnal Studia Knowledge management lifecycle Islamika 12, no. 2 (2016): 209–229. in Islamic bank: the case of syariah Rusli, Rusli. “The Role of Family in banks in Indonesia. International Preventing Social Conflict in Journal of Knowledge Management Society from Islamic Perspective.” Studies, 11(1), 59-80. Hunafa: Jurnal Studia Islamika 17, https://doi.org/10.1504/ijkms.20 no 1 (2020): 108-122. 20.105073 Rusyd, Ibnu, Bidayatul Mujtahid Wa Prawirohamidjojo, Soetojo, dan Nihayatul Muqtashid, Jilid II, Cet I ; Marthalena Pohan, Hukum Orang Jakarta Timur : Al-Mizan, 2016. Dan Keluarga, Cet I, (Surabaya: Rahman I. Doi, Abdul, Shariah The Isamic Univercity Press, 2000. Law , Terjemahan, Basri Iba Asghary Prawirohamidjojo, Soetojo, Pluralisme dan Wadi Masturi, Perkawinan dan Dalam Perundang-undnagan Syariat Islam, Cet I, Jakarta: Rineka Perkawinan Di Indonesia, Cet II, Cipta. Surabaya: Airlangga Pres, 2002. Rusli, R. (2018). Fikih Ekologi dan Rafiq, Ahmad, Hukum Adat Di Indonesia, Kearifan Tradisional: Tinjauan Cet. III ; Jakarta : Raja Grafindo Terhadap Konsep Ihya' al-Mawat Persada, 2013. dan Hima. Hunafa: Jurnal Studia Islamika, 5(3), 287-298. e-ISSN: 2715-4580 p-ISSN: 2715-8268

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 82

Rusli, Tami, Pembatalan Perkawinan Sugiono, Metode Penelitian Pendidikan, Berdasarkan Undang-Undang Pendekatan Kualitatif, Kuantitatif, Nomor 1 Tahun 1974 Tentang dan R&D, Cet 11 ; Bandung : Perkawinan, Cet I, Lampung: Alfabeta CV, 2015. Jurnal Pranata Hukum Vol. 8 No 2 Sukardi, Metodologi Penelitian Pendidikan, Juli 2013. Kompetensi dan Praktinya, Cet I ; Syahrani, Riduan, Masalah-masalah Jakarta : PT Bumi Aksara, 2008. Hukum Adat Perkawinan Di Syeikh al-allamah Muhammad bin Indonesia, Cet I, Jakarta: PT Media Abdurrahman al-dimasyqi, Fiqih Sarana Press, 2015. Empat Madzhab, Cet 18 ; Bandung : Syarifuddin, Amir, Hukum Perkawinan Di PT Hasyimi, 2017. Indonesia, Cet I, Jakarta: Kencana Subekti, Pokok-pokok Hukum Perdata, Cet I, 2006. Jakarta: Inrtemasa, 2000. Saidong, Husain, Nilai-nilai Upacara Soehadha, Moh ,Jurnal Studi Agama, Teori Tradisional Massawe Saeang Fungsional B. Malinowski Implikasi Puttu’du Makassar : Balai Kajian Terhadap Studi Agama-Agama, UIN Sejarah dan Nilai Tradisional Sunan Kalijaga Vol. IV, No. 1, Makassar, 2001, 13. Januari 2005. Saifuddin, Achmad, Antropologi Salim, H.S, Pengantar Hukum Perdata Kontemporer: Suatu Pengantar Kritis Tertulis (BW), Cet I, Jakarta: Sinar Mengenai Paradigma, Cet I ; Jakarta Grafika, 2002. : Prenada Media 2005. Tutik, Titik Triwulan, Hukum Perdata Saifuddin, Lukman Hakim, Moderasi Dalam Sistem Hukum Nasional, Cet Beragama, Cet. I ; Jakarta : V, Jakarta: Kencana, 2015. Kementrian Agama RI, 2019. W. Al-Hafiz, Ahsin, Kamus Fiqh Cet I ; Sanusi, Ahmad, Ushul Fiqh Cet.I ; Jakart : Jakarta : Amzah, 2013. PT Raja Grafindo Persada, 2015 98. Wahhab Khallaff, Abdul, Ushul Fiqhi Satria Effendi, Problematika Hukum Kaidah Hukum Islam, Ahli Bahasa Keluarga Islam Kontemporer, (Cet III Faiz El Muttaqin Jakarta : Pustaka ; Jakarta : Kencana Prenada Media Amani, 2002. Grub, 2010. Yayuk Yusdiawati, Jurnal Internasional, Shidiq, Sapiudin, Ushul Fiqh, (Cet I ; Penyakit Bawaan, Kajian Resiko Jakarta : Kharisma Putera Utama, Kesehatan Pada Perkawinan Sepupu, 2011, 99. 2017, Diakses pada tanggal 18 Sudarsono, Pokok-Pokok Hukum Islam, Oktober 2019. Cet I ; Jakarta : Rineka Cipta, Ema Rahmaniah, Syarifah” 1992602. “Multikulturalisme Dan Hegemoni Soekarno, Meninjau Hukum Adat Di Politik Pernikahan Endogami: Indonesia: Suatu Pengantar Untuk Implikasi Dalam Dakwah Islam,” Mempelajari Hukum Adat, Cet I, Walisongo Volume 22, Nomor 2, Jakarta: Raja Grafindo Persaja, November 2014. 2002. e-ISSN: 2715-4580 p-ISSN: 2715-8268