The Dynamics Of The Concept Of Kafā’ah In Ldii: A Case Study Of Endogamous Marriages In Wonokerto, Turi, Sleman

Abstract

This study examines the dynamics of the concept of kafā’ah in endogamous marriage practices among members of the Indonesian Islamic Da’wah Institute (LDII) in Wonokerto Village, Turi District, Sleman Regency. Unlike the classical fiqh understanding of kafā’ah, which emphasizes general religious compatibility, kafā’ah within the LDII community has evolved into a broader notion encompassing organizational affiliation, uniformity of religious manhaj, and ideological loyalty. This research aims to analyze the social construction of kafā’ah within LDII, the factors influencing endogamous marriage practices, and their conformity with maqāṣid al-usrah as formulated by Ibn ‘Āshūr. This research employs a qualitative method with a socio-normative approach. Data were collected through in-depth interviews with LDII leaders, former LDII figures, preachers, and community members, complemented by observation and document analysis. Data analysis was conducted using Peter L. Berger and Thomas Luckmann’s social construction theory and the maqāṣid asy-syarī‘ah approach, particularly Ibn ‘Āshūr’s concept of maqāṣid al-usrah. The findings reveal that kafā’ah in LDII’s marital practices functions not only as a religious consideration but also as a mechanism of social cohesion and control within the community. This practice has significant implications, including restrictions on individual freedom in choosing a spouse, psychological pressure, family conflict, and potential social segregation among Muslims. From the perspective of Ibn ‘Āshūr’s maqāṣid al-usrah, a coercive application of kafā’ah that generates social harm contradicts the substantive objectives of marriage, namely achieving tranquillity (sakinah), affection (mawaddah), compassion (raḥmah), and the preservation of human dignity and welfare. Therefore, this study emphasizes the necessity of reconstructing the concept of kafā’ah within LDII based on maqāṣid, so that it does not become a rigid formality that negates the essential goals of maqāṣid asy-Syarī‘ah.