The State of Indonesia is a country that is plural in terms of religion, culture and ethnicity. This can be a potential progress of the nation and vice versa can also threaten the existence of the State. The problem that is often highlighted is religious pluralism, because religion is something that is more sensitive than other differences. Islam in Indonesia is the majority religion which must take a role in stabilizing the life of the state. A moderate view of religious diversity in Indonesia must always be fostered to make Indonesia a peaceful country in diversity. Therefore, efforts are needed on how to make Islamic moderation as a way to accommodate religious pluralism in Indonesia. From the discussion it can be concluded that Islam does not consider all religions to be the same but treats all religions the same as promoting tasamuh (tolerance), then shura (deliberation) between religions, and has a musawah attitude (non-discriminatory). AbstrakNegara Indonesia merupakan Negara yang majemuk dari sisi agama, budaya, dan suku. Hal ini dapat menjadi potensi kemajuan bangsa dan sebaliknya juga dapat mengancam eksistensi Negara. Persoalan yang sering menjadi sorotan adalah pluralisme agama, karena agama merupakan sesuatu yang lebih sensitive dibandingkan dengan perbedaan lainnya. Islam di Indonesia merupakan agama mayoritas yang harus mengambil peran dalam menstabilkan kehidupan bernegara. Pandangan yang moderat tentang keragaman agama di Indonesia harus selalu dipupuk untuk menjadikan Indonesia menjadi Negara yang damai dalam kemajemukan. Oleh karena itu diperlukan upaya bagaimana menjadikan moderasi Islam sebagai cara untuk mengakomodir pluralisme agama di Indonesia. Dari pembahasan dapat disimpulkan bahwa Islam tidak menganggap semua agama itu sama tapi memperlakukan semua agama itu sama dengan mengedepankan tasamuh (toleransi), kemudian syura (musyawarah) antar agama, dan punya sikap musawah (tidak diskriminatif). Kata Kunci: Moderasi Islam, Pluralisme Agama, Kemajemukan. PENDAHULUAN Moderasi Islam (wasathiyyah) pada saat ini tengah menjadi arus utama dalam ke Islaman di Indonesia. Pasalnya Presiden Jokowi mendukung akan kebijakan mengenai Islam nusantara tersebut. Walaupun Presiden Gusdur atau Abdurrahman Wahid sebelumnya pernah memberikan konsep

<p>Allah SWT hates divorce the most even though He still allows us to do it. If the repudiation (talaq) has been conducted three times, the husband and wife should not reconcile unless the ex-wife marries another man (<em>muḥallil</em>) and has been divorced by her second husband after having an intercourse as a husband and wife. In contrast, there is an obligation for married couples who have been separated because of the third talaq to remarry in Nagari Binjai. This obligation is based on the belief that this is a religious obligation that must be followed by the tradition. The separation because of the third talaq is believed to bring disaster to the village and the subjects will suffer in present life and will not smell the heaven aroma in the hereafter. Even though <em>kawin maupah</em> tradition is maslahah and permissible by some Islamic scholars, it still requires the husband and wife to conduct intercourse prior to the divorce. The maslahah of the <em>kawin maupah</em> is contrary to the Prophet’s guidance, since there is no sexual intercourse in this payment-ordered marriage. Therefore, the practice of <em>kawin maupah</em> by the Nagari Binjai community does not fulfill the qaṣd al-Syâri’ and maqâṣid al-aṣliyah which should be actualized in the maqâṣid al-syarî'ah’s<em> </em>theory.</p>

The differences of laws in marriage registration have generated argumentative conflicts among the ulama. Some of them agree and the others disagree. Ulama who agree say that proscribing secretly marriage (nikah siri) is in accordance to Islamic law. Even though the regulation about marriage registration has been written in The Indonesian Act No. 1 of 1974 on Marriage and in the Compilation of Islamic Law in Indonesian, the practice of secret marriage is still existed among Indonesian Muslim society. They base their practices on what some of local ShafiiyahUlema say all the time that this kind of marriage is in accordance to shari’ah. It is common to say that Shafi’ischool of law is the largest shari’ahschool of law in Indonesia. In the sociology of Islamic law, most of the scholars in Indonesia who adhere to the Shafi'i school and also most of the Indonesian Muslim community adhere to the same school, may have a significant influence on the constraints of reform of Islamic law related to the registration of marriages in particular and other matters about marriage in general contained in the Law No. 1 of 1974 and the Compilation of Islamic Law in Indonesia.

AbstrakTujuan utama disyariatkannya perkawinan adalah untuk menghasilkan keturunan, sedangkan tujuan-tujuan lainnya adalah untuk mewujudkan kebahagiaan, ketenangan, dan sebagainya. Dengan demikian, setiap terjadi akad pernikahan, maka sudah merupakan suatu kemestian bagi setiap pasangan suami istri mempunyai keinginan mendapatkan keturunan dari pernikahan mereka, di samping keinginan-keinginan lainnya yang membuat pasangan suami istri menjadi senang dan bahagia. Berbeda dengan nikah misya> r, walaupun syarat dan rukun nikah sudah dipenuhi, sebagaimana pernikahan pada umumnya, namun dalam pernikahan ini tujuan utama yang hendak dicapai bukan untuk mendapatkan keturunan. Kehalalan berdua-duaan, berhubungan suami istri, mendapatkan kesenangan biologis, sepertinya menjadi tujuan utama pernikahan.Dalam konteks inilah, sebagian ulama membolehkan terjadinya nikah ini, karena menurut mereka tujuan yang hendak dicapai dalam pernikahan bukan hanya untuk mendapatkan keturunan, tetapi juga untuk mendapatkan kesenangan.Tujuan untuk mendapatkan kesenangan itu tidak dapat dikatakan menyimpang dari aturan agama. Sebagian lainnya justru mengharamkannya karena pernikahan ini tidak bertujuan untuk mewujudkan maslahah utama dari pernikahan, yaitu mendapatkan keturunan. Apabila dihubungkan dengan kajian maqa> ṣidal-aṣliyyah dan maqa> ṣid al-tab'iyyah, maka pendapat ulama yang membolehkan terjadinya nikah misya> r ini sepertinya tidak sesuai dengan keinginan al-Sya> ri' dalam mensyariatkan menikah. Oleh karena itu selayaknya pernikahan tersebut dilarang.Kata kunci: Nikah misya> r, maqa> ṣid al-aṣliyyah, maqa> ṣid al-tab'iyyah, keinginan al-Sya> ri', pernikahan AbstractThe main purpose of marriage is having progeny besides for having happy and restful life. It is common saying that every people that get married are having kids besides other purposes in their lives. Unlike the purpose of common marriage, the main purpose of nikah misya> ris not for having kids. Yet, nikah misya> r is the marriage that aims only to have life together legally and to get sexual pleasure. This kind of marriage is done like common marriage in Islamic law that still fulfils the requirements and the principles of marriage. Some of Ulamas see that nikah misya> r is allowed to do. They argue that the purpose of marriage is not only for having descendant, but also for enjoyment and happiness. Ignoring to have kids in marriage aim actually is not a digression of Islamic rules. Otherwise, some of Ulama strongly forbid this kind of marriage because it does not actualize the 216Busyro interest of marriage that is to have posterity. However, in maqa> ṣid al-aṣliyyah (primary purpose of syari'ah) and maqa> ṣid al-tab'iyyah (secondary purpose of syari'ah) view, nikah misya> r should be banned because it clearly infringes the will of The Lawmaker, al-Syâri' (Allah).Keywords: Nikah misya> r, maqa> ṣid al-aṣliyyah, maqa> ṣid al-tab'iyyah, will of alSyâri', marriage