Maulidya Rahmi Aulia

TRADISI MERARIQ DALAM ADAT SASAK DITINJAU DARI UNDANG-UNDANG NOMOR 1 TAHUN 2023 TENTANG KITAB UNDANG-UNDANG HUKUM PIDANA

Introduction

Tradisi merariq dalam adat sasak ditinjau dari undang-undang nomor 1 tahun 2023 tentang kitab undang-undang hukum pidana. Kajian hukum tradisi Merariq adat Sasak ditinjau dari UU No. 1/2023 KUHP. Temukan apakah Merariq merupakan tindak pidana atau kearifan lokal, khususnya terkait pasal penculikan.

Abstract

Tujuan penelitian ini adalah untuk mengetahui kebijakan hukum pidana mengenai tradisi merariq dalam adat Sasak. Jenis penelitian ini adalah penelitian hukum normatif. Metode pendekatan yang digunakan dalam penelitian ini adalah pendekatan perundang-undangan, pendekatan konseptual dan pendekatan kasus. Tradisi merariq dalam adat Sasak merupakan bentuk kearifan lokal yang masih dilestarikan. Tradisi ini digunakan sebagai bukti keberanian seorang laki-laki yang ingin menikah dengan cara melarikan seorang Perempuan untuk dijadikan sebagai istri. Hasil penelitian menunjukkan bahwa proseisi adat meirariq yang beirlangsuing tidak dapat dikateigorikan seibagai tindak pidana kareina merupakan salah satu bagian dari tradisi yang hidup dalam masyarakat sasak dan nilai yang terkandung didalamnya yaitui suikuiran atas keberhasilan seorang laki-laki meilarikan calon isterinya. Namun,  tradisi merariq dapat dikategorikan  sebagai tindak pidana apabila dalam praktiknya melanggar aturan adat dan negara, salah satunya pasal 454 Kitab Undang-Undang Hukum Pidana tentang Penculikan.  

Review

This paper undertakes a timely and pertinent examination of the Sasak Merariq tradition, specifically analyzing its legal standing under Indonesia's new Criminal Code (Undang-Undang Nomor 1 Tahun 2023 tentang Kitab Undang-Undang Hukum Pidana). Focusing on the potential intersection and conflict between customary law and national criminal statutes, the research aims to elucidate the criminal law policy concerning this unique form of local wisdom. Utilizing a normative legal research approach, with legislative, conceptual, and case-based methods, the study is well-positioned to address the complexities of harmonizing traditional practices with modern legal frameworks. The research effectively highlights that the Merariq tradition, characterized by a ceremonial elopement demonstrating a man's courage to marry, is not inherently a criminal act. Instead, it is recognized as a deeply embedded cultural practice within Sasak society, embodying significant community values. However, the study critically asserts that the tradition's execution is not beyond legal scrutiny. It clarifies that Merariq can indeed be classified as a criminal offense if its practice transgresses either customary norms or, crucially, state law. A significant finding points to potential conflicts with provisions such as Article 454 of the Criminal Code concerning kidnapping, underscoring the delicate balance between cultural preservation and legal enforcement. Overall, this paper makes a valuable contribution by providing a nuanced legal interpretation of a living tradition under the newly enacted Criminal Code. Its strength lies in acknowledging the cultural significance of Merariq while simultaneously establishing clear legal boundaries for its practice. The findings offer crucial insights for policymakers, legal practitioners, and communities grappling with the interface of customary law and national legislation. While the abstract effectively outlines the general conditions under which Merariq could become criminal, future research could further explore the practical challenges of delineating between a legitimate traditional act and a criminal offense, particularly in specific case scenarios. Nonetheless, this study serves as an important initial step in understanding and navigating this complex legal-cultural landscape.

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