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This research aims to find out how marriage in Sasak customs and its economic impact in the perspective of Islamic and positive law. Perspective of Islamic and positive law. In this case, each tribe has differences in the implementation of the traditional marriage procession, due to the influence of the culture that exists in certain communities, such as the traditional marriage of Lombok. Culture that exists in certain communities, such as traditional marriages in Lombok, this is commonly known as merarik. The type of research used qualitative research with a case study research approach. As for data sources used from primary and secondary data. And for data collection techniques used interviews, observation and documentation. The results showed that: 1) the Sasak tribe's marriage research begins with with escape, selabar, bait wali, akad, perebak pucuk, begawe, metok doe, nyongkolan or rapah, and ends with bales ones naen. Where is the marriage marriage is valid according to Islamic law and state law, but in the process of abduction and process and nyongkolan is not in accordance with the procedures of marriage in Islam. Islam. 2) This traditional Sasak marriage has a significant economic impact. In terms of its economy. This traditional Sasak marriage has a positive impact and a negative impact on the economy. Negative impact on its economy. Where the positive impact can be felt by other communities in order to increase the UMKM of the surrounding community. And the impact The negative impact can be felt by the groom.

Marriage is a universal social institution, yet its implementation is profoundly shaped by distinctive local cultural values. One such cultural manifestation is the Merari’ tradition practiced by the indigenous Sasak community in Central Lombok, West Nusa Tenggara. This tradition refers to the practice of "elopement," which forms an integral part of customary rituals uniting two individuals in marital bonds. This study aims to explore in depth the fundamental reasons why the Sasak people continue to uphold the Merari’ tradition amidst the tides of modernization and the bureaucratization of national marriage law. It also seeks to describe the procedural and normative structure of the Merari’ marriage process from the perspective of customary law. Furthermore, this research investigates the types of customary sanctions imposed when individuals violate the traditional norms of marriage. This study uses a socio-legal approach, which not only examines written legal norms (positive law) but also considers how these norms are applied and function within society, particularly through the practice of Merari’ in the Sasak community. The findings show that the Merari’ tradition is not merely a romanticized relic of the past, but a form of cultural resistance against the dominance of formal law, which is often perceived as inadequate in accommodating local values. The Merari’ process follows a clearly defined sequence—starting from mutual agreement between the couple, the act of elopement, reporting to customary leaders, and culminating in the nyelabar ceremony, which serves as the social ratification of the marriage. In cases of violation or deviation from these customary norms, community elders may impose sanctions such as traditional fines (material penalties), social exclusion, or prohibition from participating in customary events. Based on the analysis, it is concluded that the Merari’ tradition holds legal legitimacy within the framework of customary law, as it is carried out on the basis of social consensus, noble values, and binding communal norms. Its persistence illustrates a dynamic relationship between state law and customary law, wherein both systems can coexist in parallel, provided there is mutual recognition and space for dialogue. Thus, there is an urgent need for an integrative legal approach in the formulation of national legal policies—an approach that is not only normative, but also contextual and responsive to the legal pluralism present in Indonesian society.  

Merariq merupakan suatu bentuk perkawinan unik yang ada di masyarakat suku sasak. Secara umum, perkawinan itu terjadi karena adanya interaksi yang di lakukan antar individu yang satu dengan lainnya. Perkawinan ini di katakan unik karena tata cara atau peroses perkawinana adat suku sasak ini berbeda dengan tata cara perkawinan adat lain yang ada di perovensi Nusa tenggara Barat. Keunikan perkawinan adat sasak ini terlihat dari perosesnya yang dimana bila kedua belah pihak, laki-laki dan perempuan telah sepakat untuk melakukan ikatan perkawinan pihak laki-laki melarikan perempuan ke rumah kerabatnya untuk di sembunyikan beberapa hari sebelum penyelesaian adat di tuntaskan. Peroses melarikan si gadis ini dalam istilah sasak di sebut merariq/melaiq. Penelitian di lakukan di desa Gerantung dengan jenis penelitian kualitatif. Prosedur pengumpulan data dilakukan dengan menggunakan metode observasi, yaitu pengamatan yang merupakan aktivitas penelitian fenomena yang di lakukan secara sistematis.  Hasil dari penelitian ini menunjukkan bahwa pandangan hukum pidana terhadap adat merariq bagi masyarakat kelurahan Gerantung tidaklah bertentangan dengan adat yang ada bahkan dalam perkatiknya masyarakat menerapkan akan tindakan pidana jika melanggar atuaran adat dan negara, salah satunya Pasal 330 dan 332 terhadap adat merariq.

Penelitian ini membahas persoalan terkait asal mula pemberian gelar Lalu dan Baiq di kalangan masyarakat sasak Lombok dengan fokus pembahasan yaitu mengetahui sejarah pemberian gelar lalu dan baiq, kesenjangan kasta sosial antara kaum bangsawan dan kaum jajar karang suku sasak, dan problematika tradisi perkawinan di suku sasak. Penelitian ini menggunakan pendekatan kualitatif dengan metode deskriptif. Subjek penelitian ditentukan secara purposif dengan mengambil informan yang berasal dari tokoh adat, budayawan, dan sejarawan yang menguasai betul bidang yang diteliti. Sementara, pengumpulan data dilakukan melalui wawancara, observasi, dan dokumentasi. Keseluruhan hasil penelitian kemudian dibahas lebih lanjut pada pembahasan.