The majority and minority of religious people in Indonesia has always been a hot conversation, especially in the context of reli- gious social relations. Mentawai, geographically, located in the prov- ince of West Sumatra has a uniqueness, where the majority people of Padang is Minang. Minewhile, Mentawai people is not including Minang people. On the other hand, West Sumatra people embrace Materilinial descent system while Mentawai people do not embrace it. This is because the Mentawai people do not embrace Islam. Al- though Mentawai Muslims are in a minority position compared to other faiths, they are able to live a harmonious life and even respect each other’s traditions, customs, and rituals of particular religions and communities. In various regions of Indonesia and, even, in the world today there is disharmonization among religious people, while in Mentawai, all forms of destructive relationship can be overcome. This paper is intended to see the harmonic relation with the theory of resiprocal tolerance.

Based on the Minangkabau aphorism, the marriage system in society must refer to the guidance of the Quran and Sunnah, but there are some researchers who say that matrilineal culture, including the marriage system practiced in Minangkabau, is not in line with the values contained in the Quran and Sunnah. The aim of this research is to prove the relationship between the concept of culture in the Quran and the culture of marriage in Minangkabau by asking two questions. First, is the marriage system and culture in Minangkabau in line with the values of marriage in the Quran? Second, what is the relevance of marriage in Minangkabau to the cultural values carried by the Quran? This research is library research using a qualitative approach in the field of interpretation studies, while data analysis uses a comparative method. The results of the study show that there is no fundamental difference between the marriage system adhered to in the Quran and the marriage system practiced by the Minangkabau people and the values promoted by the Quran have been well-cultivated in the marriage process in Minangkabau which has a pivotal to monotheism, in line with human nature, and, produce Islam rahmatan lil alamin.

Tulisan ini bertujuan untuk memaparkan Kontribusi Bahtsul Masail Pesantren di Madura dalam menghadapi perkembangan Hukum Islam Kontemporer. Banyak permasalahan kontemporer muncul, yang belum ada pada masa Nabi Muhammad, SAW. dan/atau bahkan pada masa-masa ulama klasik setelah meninggalnya Nabi. Permasalahan kontemporer ini terjadi di berbagai bidang, seperti bidang keluarga, bidang ekonomi, bidang kesehatan, bidang perdata, bidang pidana, dan lain-lain. Beberapa pertanyaan yang menjadi fokus pada tulisan ini adalah pertama, Bagaimana Bahtsul Masail Pesantren memaknai perubahan zaman dan perubahan Hukum Islam masa kini? Kedua, Metode apa yang digunakan Bahtsul Masail Pesantren dalam memecahkan problematika hukum Islam Kontemporer? Ketiga, Bagaimana Bahtsul Masail Pesantren mensosialisasikan hasil dari kajiannya kepada masyarakat muslim? Sebagai penelitian kualitatif, pengumpulan data tulisan ini akan dilakukan melalui dokumentasi, wawancara, dan observasi. Pendekatan yang digunakan adalah pendekatan sejarah sosial, yaitu sejarah yang menggunakan ilmu-ilmu sosial untuk mengkaji tentang struktur (bagian-bagian) dan proses interaksi (hubungan timbal balik) antar manusia sebagai pelaku sejarah. Data yang didapatkan menunjukkan bahwa tradisi Bahtsul Masail Pesantren di Madura sudah berlangsung sejak lama (kisaran tahun 1989, meskipun dengan nama yang berbeda. Nama-nama tersebut seperti musyawarah, diskusi rutin, majelis musyawarah kutubud diniyah, dan juga bahtsul masail sendiri. Metode yang digunakan secara umum mengacu pada metode Bahtsul Masail yang digunakan Nahdlatul Ulama. Hanya di beberapa teknis sedikit berbeda sesuai dengan ciri dan kekhasan masing-masing pesantren. Hasil dari diskusi bahtsul masail tersebut, sebagian besar tidak disosialisasikan kepada masyarakat secara kangsung. Mereka hanya menjawab ketika ada pertanyaan dari masyarakat. Tetapi di sebagian yang lain, hasil diskusi bahtsul masail ini sudah dibukukan secara sistematis bahkan dipublish di web resmi pesantren. Penulis melihat tradisi bahtsul masail yang sudah berlangsung lama di Pesantren Madura ini menjadi kontribusi dalam menghadapi perubahan dan perkembangan hukum kontemporer. Bukan melihat dari sisi hasil atau produk yang dihasilkan, tetapi lebih menarik pada proses bagaimana kemudian tradisi diskusi ini memecahkan suatu masalah baru. Itu yang menunjukkan wujud nyata bahwa ijtihad harus terus dilakukan.

This research aims to explore the perspective of Islamic legal hermeneutics in addressing the issue of changing the minimum age of marriage. The minimum age of marriage is a controversial issue that relates to the protection of children's rights, gender equality, and the interpretation of Islamic legal texts. This study employs a hermeneutical approach as a theoretical framework to understand the interpretation of Islamic law regarding the change in the minimum age of marriage. The research also involves an analysis of the changing societal views on the minimum age of marriage. In some cases, societal perspectives have evolved with changing times and increased awareness of the protection of women's rights. Therefore, this study attempts to identify arguments that support or oppose the change in the minimum age of marriage from the perspective of Islamic law. The results of this research are expected to provide deeper insights into the interpretation of Islamic law regarding the minimum age of marriage and its implications for efforts to protect women's rights and bring about social change within Muslim societies. By understanding the contribution of hermeneutics in interpreting Islamic law, it is hoped that more directed efforts can be made in formulating policies that align with the principles of Islamic law and humanitarian values

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