Muhammad Al Faruq, Annisa Nuril Zahratus Tsania, Moch. Azis Qoharuddin

DARI PINGITAN KEPELAMINAN; TRADISI YANG MASIH LESTARI DI DESA KRENCENG KECAMATAN KEPUNG KABUPATEN KEDIRI

Introduction

Dari pingitan kepelaminan; tradisi yang masih lestari di desa krenceng kecamatan kepung kabupaten kediri. Telusuri tradisi pingitan pra-nikah di Desa Krenceng, Kediri. Pelajari konsep, tantangan pelestarian, dan pandangan hukum Islam terhadap adat istiadat perkawinan lokal ini.

Abstract

Marriage is one of the essential aspects of human life, established in accordance with religious law (sharia). However, its implementation is often influenced by the traditions and customs prevailing in the local community. Customs are a key component that reflects the cultural identity of a society. As ancestral heritage, they function not only as a guide for social life but also as a means to strengthen communal bonds. One such tradition that continues to be practiced today is the pingitan tradition in Krenceng Village, Kepung District, Kediri Regency. Based on this context, the researcher raises the following questions: What is the concept of the pingitan custom in the tradition of the Krenceng Village community? What are the challenges and solutions in preserving the pingitan tradition in today’s modern era? And how does Islamic law view the pingitan custom as part of the marriage process prior to the marriage contract (akad nikah)? The objectives of this research are: to explore the concept of pingitan in the local tradition of Krenceng Village; to identify the challenges and solutions in maintaining the pingitan tradition in the modern era; and to examine the Islamic legal perspective on the practice of pingitan prior to the marriage contract. The findings indicate that pingitan, although not regulated by formal customary law, is still practiced by the community as it is considered important for preserving the dignity and purity of the bride-to-be, as well as serving as a period of spiritual and psychological preparation. This tradition now faces challenges from modernization, shifting values, and increasing female participation in the public sphere. As a solution, its implementation is being adapted with an emphasis on educational, spiritual, and symbolic aspects to maintain its relevance. From the perspective of Islamic law, pingitan is not obligatory but may be accepted as ‘urf shahih (valid custom) if it aligns with sharia principles, does not cause undue hardship, and brings benefit (maslahah). This tradition aligns with the objectives of Islamic law (maqāṣid al-sharī‘ah) as long as it is practiced proportionally.

Review

This paper, "DARI PINGITAN KEPELAMINAN; TRADISI YANG MASIH LESTARI DI DESA KRENCENG KECAMATAN KEPUNG KABUPATEN KEDIRI," offers a compelling examination of the *pingitan* tradition, a pre-marital seclusion practice prevalent in Krenceng Village, Kediri. The research aptly situates *pingitan* as a vital aspect of local cultural identity and an ancestral heritage deeply interwoven with the institution of marriage. The authors set out to investigate the specific concept of *pingitan* in Krenceng Village, explore the challenges and proposed solutions for its preservation in the modern era, and critically analyze its compatibility with Islamic legal principles prior to the marriage contract. This focused approach addresses a significant cultural practice at the intersection of tradition, modernity, and religious interpretation. The findings reveal that while *pingitan* lacks formal customary law regulation, its continued practice by the community stems from its perceived importance in safeguarding the dignity and purity of the bride-to-be, alongside its role in spiritual and psychological preparation. The paper insightfully identifies significant pressures from modernization, evolving societal values, and increased female participation in public life as primary challenges to its perpetuation. In response, solutions involve adapting the tradition by emphasizing its educational, spiritual, and symbolic dimensions to maintain relevance. Crucially, the research provides a nuanced Islamic legal perspective, concluding that *pingitan* is not obligatory but can be accepted as *‘urf shahih* (valid custom) provided it aligns with Sharia principles, avoids undue hardship, and offers demonstrable benefit (*maslahah*), thus aligning with the broader objectives of Islamic law (*maqāṣid al-sharī‘ah*) when practiced proportionally. This study makes a valuable contribution by thoroughly documenting a specific and enduring cultural practice, providing both an ethnographic description and an insightful legal-religious analysis. Its strength lies in demonstrating how traditional customs navigate and adapt to contemporary challenges, highlighting the dynamic interplay between local heritage, modernity, and religious interpretation. By exploring the concept of *‘urf shahih* in relation to *pingitan*, the research enriches the understanding of Islamic law's flexibility in accommodating beneficial local practices. While the abstract does not elaborate on the specific methodological approach, the clear articulation of objectives and findings suggests a robust qualitative investigation. This research offers significant implications for cultural preservation efforts, interdisciplinary studies of religion and culture, and further comparative research on pre-marital traditions within diverse Islamic communities.

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