Palita: Journal of Social Religion Research April-2026.
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ISSN(P): 2527-3744.
ISSN(E):2527-3752
https://ejournal.
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24256/pal.
The Message of Tauhid in Seserahan:
Reinterpreting Pre-Marriage Traditions Through the Lens of Maqashid Syariah 1Mursyid Fikri, 2Abur Hamdi Usman, 3 Rudianto, 4Muhammad Syahruddin.
Akram Ista 1,4Universitas Muhammadiyah Makassar.
Indonesia 2Universitas Islam Selangor.
Malaysia Indonesia Indonesia 1E-mail: mursyidfikri@unismuh.
3Universitas Graha Edukasi Makassar, 5Sekolah Tinggi Ilmu Ekonomi Pelita Buana Makassar.
Abstract The tradition of seserahan in Indonesian Muslim society constitutes an important part of the premarital process and carries symbolic, moral, and spiritual meanings.
However, in contemporary practice, seserahan is often reduced to a display of prestige, consumption, and social status, thereby obscuring its religious substance.
This study aims to reinterpret the tradition of seserahan through the perspective of tauhid and maqAid al-syarAoah, and to examine the extent to which this tradition remains aligned with the principle of maslahah in Muslim family life.
This research employs a qualitative systematic literature review of 20 scholarly publications published between 2021 and 2025, selected from relevant academic sources on marriage, premarital traditions.
Islamic law, and maqAid al-syarAoah.
The data were analyzed thematically using two analytical parameters, namely tauhid as a spiritual-theological framework and the five essential objectives of maqAid al-syarAoah: hifzh ad-dn, hifzh an-nafs, hifzh al-Aoaql, hifzh an-nasl, and hifzh al-mAl.
The findings show that seserahan can reflect Islamic values and contribute to the realization of the objectives of sharia when it is practiced proportionally, ethically, and with a worship-oriented intention.
At the same time, the literature also indicates a shift in meaning in modern society, where seserahan is frequently shaped by materialism and social pressure.
This study concludes that reconstructing seserahan on the basis of tauhid and maqAid al-syarAoah is necessary in order to restore its function as a medium of moral education, spiritual commitment, and the formation of a sakinah family.
Keywords: Tauhid.
Seserahan.
MaqAid al-SyarAoah.
Premarital Tradition.
Muslim Family Abstract Tradisi seserahan dalam masyarakat Muslim Indonesia merupakan bagian penting dari prosesi pra-nikah yang mengandung makna simbolik, moral, dan spiritual.
Namun, dalam praktik kontemporer, seserahan kerap mengalami pergeseran makna menjadi ajang prestise, konsumsi, dan penegasan status sosial, sehingga nilai religiusnya semakin kabur.
Penelitian ini bertujuan untuk mereinterpretasi tradisi seserahan melalui perspektif tauhid dan maqAid al-syarAoah, serta mengkaji sejauh mana tradisi tersebut masih selaras dengan prinsip maslahah dalam kehidupan keluarga Muslim.
Penelitian ini menggunakan pendekatan kualitatif berupa systematic literature review terhadap 20 publikasi ilmiah yang terbit pada tahun 2021Ae2025 dan relevan dengan tema perkawinan, tradisi pra-nikah, hukum Islam, dan maqAid al-syarAoah.
Data dianalisis secara tematik dengan menggunakan dua parameter analisis, yaitu tauhid sebagai kerangka spiritual-teologis dan lima tujuan pokok maqAid al-syarAoah: hifzh ad-dn.
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hifzh an-nafs, hifzh al-Aoaql, hifzh an-nasl, dan hifzh al-mAl.
Hasil kajian menunjukkan bahwa seserahan dapat merepresentasikan nilai-nilai Islam dan mendukung terwujudnya tujuantujuan syariah apabila dimaknai secara proporsional, etis, dan berorientasi ibadah.
Di sisi lain, literatur juga menunjukkan adanya pergeseran makna dalam masyarakat modern, ketika seserahan lebih banyak dibentuk oleh materialisme dan tekanan sosial.
Penelitian ini menyimpulkan bahwa rekonstruksi makna seserahan berbasis tauhid dan maqAid al-syarAoah diperlukan agar tradisi ini kembali berfungsi sebagai media pendidikan moral, komitmen spiritual, dan pembentukan keluarga sakinah.
Kata Kunci: Tauhid.
Seserahan.
MaqAid al-SyarAoah.
Tradisi Pra-Nikah.
Keluarga Muslim Introduction Marriage in Islam is not merely a legal contract between two individuals, but a religious institution that carries moral, social, and spiritual 1 Through marriage.
Islam seeks to preserve human dignity, social order, and the continuity of family life while directing human relationships toward worship and ethical responsibility.
In this regard, the framework of maqAid al-syarAoah is highly relevant, because it places marriage within the broader objectives of sharia, namely the realization of benefit and the prevention of harm in human life.
MaqAid al-syarAoah refers to the fundamental objectives of Islamic law, commonly formulated in five essential protections: religion .
ifzh ad-d.
, life .
ifzh an-naf.
, intellect .
ifzh al-Aoaq.
, lineage .
ifzh an-nas.
, and wealth .
ifzh al-mA.
These objectives provide an important analytical framework for evaluating social and cultural practices, including traditions surrounding 2 Through this perspective, local customs are not assessed merely on the basis of formal legality, but also in terms of whether they sustain justice, balance, benefit, and moral order in society.
One of the traditions that remains strongly embedded in Indonesian Muslim marriage culture is seserahan, a premarital giving practice that symbolically expresses responsibility, readiness, and respect in the transition toward family life.
In principle, seserahan may function as a meaningful cultural medium that supports moral commitment and social bonding.
However, in contemporary practice, this tradition has increasingly undergone a shift in meaning.
What was once understood as a symbolic and ethical expression is now frequently shaped by consumerism, prestige, and social Nur Atikah Binti Jailan and Madya Dr Zuliza Binti Mohd Kusrin.
AuCompatibility (KAFAAoAH) in Islamic Marriage: A,Ay n.
Dinda Difia Madina.
Zezen Zainul Ali, and Mega Puspita.
AuAligning Islamic Law and Customary Law: Legal Dialectics in The Tradition of Forced Marriage in Jambi,Ay Justicia Islamica 20, no.
: 1Ae16.
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3 In some contexts, marriage-related customs no longer strengthen spiritual and moral values, but instead create pressure, inequality, and material burdens for the bride and groom.
This shift is not only cultural, but also theological and ethical.
When seserahan is measured primarily by luxury, price, or social display, its original meaning risks being detached from the values of tauhid.
In Islamic teaching, tauhid is not limited to doctrinal affirmation of the oneness of Allah, but also serves as the moral orientation that directs human intentions, actions, and social relations toward divine accountability.
Yet in many contemporary premarital practices, marriage is increasingly seen through the lens of status, consumption, and social obligation rather than as an act of worship grounded in faith and moral responsibility.
5 This condition highlights the need to reinterpret marriage-related traditions so that their symbolic forms remain connected to spiritual substance and the higher objectives of sharia.
Previous studies have examined marriage traditions through various perspectives of Islamic law, customary law, and maqAid al-syarAoah.
Paryadi and Darussamin, for example, explore the effectiveness of mubarakah marriage within the framework of maqashid and emphasize the role of sharia values in guiding religious marriage practices7 Maulindah.
Zainuddin, and Qahar discuss Banjar customary marriage in relation to Islamic law and contemporary issues, showing the importance of harmonizing tradition and 8 Anam analyzes the value shift in the memulang tradition of the Sasak community through the lens of acculturation and maqAid syarAoah, while Hamzah discusses online marriage and divorce in relation to maqashid in the Mursyid Fikri et al.
AuEmergence of Digital Matrimony: Exploring Islamic Legal Responses to Metaverse Marriages,Ay Journal of Islamic Thought and Civilization 14, no.
2 (December 24, 2.
: 246Ae62, https://doi.
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32350/jitc.
Reski Amaliah Syafruddin.
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Ay (IAIN Parepare Nusantara Press, 2.
Siti Ropiah and M SH.
Fiqih Ramah Wanita: Jalan Menuju Keadilan Gender Dalam Islam (PT Penerbit Qriset Indonesia, 2.
Hasnawati Hasnawati.
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Paryadi Paryadi and Zikri Darussamin.
AuEfektifitas Pernikahan Mubarakah di Pesantren Hidayatullah Balikpapan dalam Tinjauan Maqashid Syariah,Ay Cross-Border 5, no.
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Zainuddin Zainuddin, and Abdul Qahar.
AuPerkawinan Adat Banjar Dalam Sorotan Hukum Islam: Antara Tradisi.
Syariat Dan Problematika Kontemporer,Ay INDONESIA LEGAL ADVANCED JOURNAL 1, no.
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context of legal adaptation to digital realities.
9 Collectively, these studies confirm that marriage traditions are dynamic and open to reinterpretation within Islamic legal and social frameworks.
Nevertheless, the existing literature still leaves an important gap.
Most previous studies focus on legal validity, institutional arrangements, customary negotiation, or broader social issues in marriage.
Far less attention has been given to the symbolic and spiritual meaning of seserahan as a premarital tradition, especially when examined through the integration of tauhid and maqAid al-syarAoah.
In other words, although marriage traditions have been widely discussed, the tauhidic message embedded in seserahan and its relevance to the higher objectives of sharia have not yet been examined in a specific and systematic manner.
This gap is important because seserahan continues to live as a social practice in Muslim communities, but its religious meaning is often assumed rather than critically interpreted.
Based on this gap, the main problem of this study is the weakening of spiritual orientation in the contemporary practice of seserahan.
The tradition increasingly risks being understood as a material and ceremonial obligation rather than as a symbolic medium of faith, responsibility, and ethical preparation for marriage.
This condition raises an important question: to what extent can seserahan still be understood as a culturally legitimate practice that supports maslahah and reflects Islamic values, and how can it be reinterpreted so that its meaning remains aligned with tauhid and maqAid al-syarAoah? Accordingly, this study aims to reinterpret the tradition of seserahan through the perspective of tauhid and maqAid al-syarAoah.
More specifically, this article seeks: first, to identify the spiritual and Islamic values embedded in the practice of seserahan.
second, to analyze its relevance to the five essential objectives of sharia.
and third, to formulate a conceptual reinterpretation of seserahan that preserves its cultural function while restoring its spiritual and ethical orientation.
The urgency of this research lies in the fact that many premarital traditions in Muslim society are currently experiencing desacralization due to commercialization, social pressure, and shifting cultural values.
Under such conditions, a maqAid-based reading is needed not merely to determine whether a tradition is permissible, but to evaluate whether it still functions as Ahmad Gautsul Anam.
AuPergeseran Nilai Praktik Memulang Pada Proses Pernikahan Masyarakat Suku Sasak Perspektif Akulturasi Redfield Dan Maqyshid Syary AoAh: Studi Di Desa Gondang.
Kecamatan Gangga.
Kabupaten Lombok UtaraAy (Universitas Islam Negeri Maulana Malik Ibrahim, 2.
Rizal Rahman Hamzah.
AuPernikahan dan Talak Secara Online Dalam Perspektif Maqoshid Al-SyariAoahAy (Universitas Islam Negeri Datokarama Palu, 2.
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a medium of benefit, justice, and moral education.
The novelty of this study therefore lies in its effort to integrate a tauhidic perspective with the framework of maqAid al-syarAoah in reading seserahan as a living premarital Unlike previous studies that emphasize legal or customary aspects, this article highlights the symbolic, theological, and ethical dimensions of seserahan and proposes its reinterpretation as a medium for strengthening spiritual commitment and building a sakinah family.
Method This study employs a qualitative approach using a systematic literature review design.
The review process and reporting were guided by the PRISMA 2020 Statement in order to ensure transparency in study identification, screening, eligibility assessment, and synthesis.
11 The study was conducted to examine the meaning of cesarean in Indonesian Muslim premarital traditions through the analytical perspectives of tauhid and maqAid al-syarAoah.
qualitative design was chosen because the focus of the study is not to measure variables statistically, but to interpret concepts, meanings, arguments, and patterns found in the literature relevant to premarital traditions.
Islamic values, and sharia objectives.
The data of this study consist of 20 selected scholarly works published between 2021 and 2025.
These sources were obtained from academic databases and scholarly repositories, including Google Scholar.
Garuda, and other relevant journal and university repository sources that discuss marriage, premarital traditions.
Islamic law, and maqAid al-syarAoah.
The article selection process was carried out through several stages: identification, screening, eligibility checking, and final selection, following the PRISMAinformed review flow.
The identification stage used keywords such as seserahan, premarital tradition, marriage custom, tauhid, and maqAid alsyarAoah.
The screening stage was conducted by reading titles and abstracts to ensure the relevance of each source to the topic of the study.
After that, full texts were examined to determine their analytical suitability with the focus of this article.
The inclusion criteria in this study were: .
scholarly publications discussing marriage, premarital traditions, or local marriage customs within the framework of Islamic law, spirituality, or maqAid al-syarAoah.
publications issued between 2021 and 2025.
articles available in full text.
studies written in Indonesian or English.
Meanwhile, the exclusion criteria included writings that were not academic publications, opinion pieces Matthew J Page et al.
AuThe PRISMA 2020 Statement: An Updated Guideline for Reporting Systematic Reviews,Ay BMJ.
March 29, 2021, n71, https://doi.
org/10.
1136/bmj.
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without clear analytical basis, duplicated studies, and works that did not have substantive relevance to the themes of seserahan, spiritual values, or sharia objectives in marriage traditions.
Through this process, 20 articles were selected as the main data set for analysis.
After the articles were selected, the data were classified into several analytical categories in order to make the literature synthesis more The classification covered four aspects: .
thematic focus, such as premarital education, local marriage customs, value shifts in tradition, gender issues, and legal adaptation.
type of research method, such as qualitative field research, ethnography, normative legal study, library research, and literature review.
substantive findings, especially those related to spiritual meaning, symbolic value, social pressure, ethical transformation, and the preservation of sharia objectives.
relevance to the two main analytical parameters, namely tauhid and maqAid al-syarAoah.
This classification was used to map the tendencies, similarities, and differences among the 20 selected studies before they were synthesized into the discussion.
The analysis in this study was conducted using thematic analysis and interpretive synthesis.
At the first stage, each selected article was read carefully to identify its research focus, methods, and major findings.
At the second stage, the findings of each article were coded according to recurring themes related to premarital values, symbolic meaning, social change, spirituality, and maqashid-based interpretation.
At the third stage, the coded data were interpreted by using two analytical parameters: tauhid and maqAid al-syarAoah.
Through this process, the study was able to identify how the tradition of seserahan may be understood not only as a cultural practice, but also as a moral and spiritual expression within Muslim family life.
Results and Discussion Results Table 1 presents the mapping of 20 selected studies reviewed in this article.
The table summarizes each study in terms of research problems, objectives, methods, findings, and conclusions.
This mapping is important to identify recurring themes, methodological tendencies, and major findings related to premarital traditions, spiritual values, and maqAid al-syarAoah.
Based on this overview, the subsequent discussion analyzes how these studies collectively reveal the tauhidic meaning, maqashid relevance, and contemporary transformation of the seserahan Table 1.
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Seff & A.
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Sidqi Social & M.
Rasidin disparitie issues in Muslim Formulatin g maqasidbased to address Analytical The conceptua maqashid l review approach is capable of Premarital serves as a k in Discussion Based on the mapping in Table 1, four major tendencies emerge from the 20 selected studies.
First, many studies emphasize that marriage-related problems among contemporary Muslims are often rooted in inadequate spiritual preparation, limited religious understanding, and weak premarital 32 Second, the reviewed literature shows that local premarital traditions may either preserve Islamic values or experience shifts in meaning depending on how they are practiced and interpreted in society.
Third, maqAid al-syarAoah consistently appears as a useful framework for assessing whether cultural practices support the protection of religion, life, intellect, lineage, and wealth.
Fourth, several studies point to the need for reinterpretation and reconstruction of marriage-related traditions so that they remain ethically, socially, and spiritually meaningful in modern Muslim life.
These patterns provide the basis for the present discussion.
Accordingly, the following sections examine: .
the meaning of tauhid in the tradition of seserahan.
the relevance of seserahan to the values of maqAid al-syarAoah.
the shift in the meaning of seserahan in the modern era.
the reconstruction of seserahan as an ethical and spiritual premarital tradition in contemporary Muslim society.
Sidqi and Rasidin.
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Ay Riswandi.
Surahman, and Nugraha.
AuAnalisis Perspektif Mahasiswa Muslim Gen-Z Terhadap Isu Marriage Is Scary.
Ay Fikri, et al.
/ Palita: Journal of Social Religion Research.
April-2026.
Vol.
No.
1, page.
The Meaning of Tawhid in the Tradition of Seserahan The reviewed literature suggests that the meaning of marriage in Islam cannot be separated from its spiritual foundation.
Several studies emphasize that marriage should be understood not merely as a social institution, but as a form of worship grounded in commitment, responsibility, and moral From this perspective, tauhid is not limited to a theological affirmation of the oneness of Allah, but also functions as the ethical orientation that gives meaning to social practices surrounding marriage.
In relation to seserahan, this means that the practice should not be read merely as a transfer of material goods, but as a symbolic expression of sincerity, responsibility, and spiritual preparedness for household life.
This interpretation is strengthened by studies showing that local premarital traditions can still contain religious meaning when they are connected to prayer, blessing, spiritual communication, and family harmony.
Munirah et al.
, for example, show that the rapo-rapoang tradition in Bugis society embodies spiritual communication and contributes to marital harmony, indicating that local traditions may function as a medium for the internalization of Islamic values.
Likewise, studies on premarital education indicate that a spiritually grounded understanding of marriage helps prospective couples develop a stronger sense of moral commitment and household responsibility.
In this context, seserahan may be interpreted as part of a religiously meaningful premarital process when it symbolizes not prestige, but devotion, readiness, and respect.
At the same time, the literature also indicates that the spiritual meaning of marriage-related traditions can weaken when their symbolic function is replaced by social competition or material display.
Studies on young MuslimsAo anxiety toward marriage, the pressures surrounding early marriage, and the weakening of spiritual communication in family preparation all suggest that contemporary marriage practices are increasingly shaped by fear, burden, and social expectation rather than by worship-oriented understanding.
When interpreted in this broader context, seserahan may also experience a similar shift: what should function as a symbolic medium of responsibility can instead become a material benchmark of social worth.
Therefore, the meaning of tauhid in seserahan lies not in the material object itself, but in whether the practice directs intention toward worship, ethical responsibility, and the awareness that marriage is a sacred trust before Allah.
Fikri, et al.
/ Palita: Journal of Social Religion Research.
April-2026.
Vol.
No.
1, page.
The Tradition of Seserahan as a Representation of Sharia Maqasid Values From the perspective of maqAid al-syarAoah, the reviewed studies show that premarital traditions may be evaluated according to their contribution to the five primary objectives of sharia: the protection of religion, life, intellect, lineage, and wealth.
In this regard, seserahan can be interpreted as a cultural practice that potentially represents these objectives when it is practiced proportionally, ethically, and with a clear spiritual orientation.
First, in relation to hifzh ad-dn, several studies on premarital education and spiritual preparation indicate that marriage is ideally built on religious awareness, worship orientation, and moral understanding.
When seserahan contains symbolic items associated with prayer, guidance, or Islamic household life, its function may be linked to the preservation of religion because it reminds the couple that marriage is part of religious responsibility.
Second, in relation to hifzh an-nafs, studies on family resilience, protection from violence, and social well-being suggest that marriage-related practices should strengthen emotional security, mutual care, and the protection of human dignity.
In this sense, seserahan may represent the husbandAos readiness to assume ethical responsibility for the physical and emotional welfare of the household, so long as the tradition is not turned into a source of pressure or Third, the literature also supports the relevance of hifzh al-Aoaql.
Studies on premarital guidance and marriage understanding consistently show that education, awareness, and reflective preparation are necessary for building a stable family life.
Thus, seserahan should not be treated merely as ceremonial custom, but as part of a broader premarital process that encourages couples to understand the meaning of marriage rationally and spiritually.
Fourth, in relation to hifzh an-nasl, several studies emphasize that marriage should support household ethics, family continuity, and a healthy framework for future generations.
When seserahan is understood within this framework, it may function as a symbolic marker of the coupleAos transition into responsible family life.
Finally, the reviewed literature makes clear that hifzh al-mAl is especially relevant to the discussion of seserahan.
Studies on dowry, premarital agreements, and economic justice show that financial aspects of marriage must be guided by fairness, proportionality, and protection from harmful burden.
Therefore, seserahan can reflect maqashid values only when it does not create excessive economic demands or reinforce material Once the tradition becomes defined by prestige and social pressure, its function shifts from maslahah to potential mafsadah.
Accordingly, the value Fikri, et al.
/ Palita: Journal of Social Religion Research.
April-2026.
Vol.
No.
1, page.
of seserahan in the maqashid framework depends not simply on its existence as tradition, but on whether it continues to support the ethical aims of marriage in Islam.
The Shift in the Meaning of Seserahan in the Modern Era and the Challenges to the Value of Tawhid The reviewed studies indicate that many marriage-related practices in contemporary Muslim society are undergoing significant shifts in meaning due to social change, modernization, and increasing material pressure.
These shifts do not necessarily eliminate tradition, but they often transform its social and moral function.
In the case of seserahan, such transformation is especially visible when the practice is increasingly measured by the quantity, luxury, or display value of the gifts rather than by the ethical and spiritual values they are supposed to represent.
Several studies support this broader pattern of transformation.
Research on local customs such as ngemblok, mepahukh, and dowry practices in Lampung shows that traditions may become problematic when they reproduce inequality, social burden, or distorted cultural expectations.
Similarly.
Hayati et al.
demonstrate that the reinterpretation of local marriage practices is necessary when traditions are misunderstood or detached from their Islamic ethical meaning.
These findings are relevant to seserahan, because they show that marriage customs are not static: they may continue as cultural forms while losing their original orientation toward responsibility, simplicity, and blessing.
From the perspective of tauhid, this shift represents a serious challenge.
When marriage preparation is increasingly shaped by status competition, material display, and social pressure, the intention of worship risks being replaced by the logic of prestige and symbolic consumption.
This concern is consistent with studies showing that marriage is now often perceived by younger generations as a source of anxiety, emotional burden, or economic risk rather than as a sacred commitment.
Under such conditions, the value of tauhid in seserahan becomes weakened, because the practice no longer directs the couple toward spiritual responsibility, but instead reinforces external judgments based on wealth and display.
This modern shift also raises ethical concerns related to justice and gender relations.
Studies on violence, inequality, and the transformation of local traditions show that marriage customs can perpetuate imbalance when they are not critically reinterpreted.
Therefore, the challenge is not simply to preserve seserahan as a cultural form, but to restore its religious and ethical Fikri, et al.
/ Palita: Journal of Social Religion Research.
April-2026.
Vol.
No.
1, page.
orientation so that it does not become a ceremonial burden.
In this sense, revitalizing tauhid in seserahan requires a shift in collective understanding: the value of the tradition must be measured by intention, moral meaning, and benefit, not by material appearance.
Reconstruction of the Seserahan Tradition Based on Maqashid Sharia:
Integration of Values.
Ethics, and Spirituality The literature reviewed in this study consistently suggests that reconstruction of premarital traditions must begin with the restoration of spiritual and ethical orientation.
In the case of seserahan, this means that the tradition should be reinterpreted as part of a worship-based preparation for marriage, not as a social performance of status.
Studies on premarital education and family resilience indicate that couples need to be guided toward a deeper understanding of marriage as moral responsibility, spiritual partnership, and shared commitment to maslahah.
Accordingly, a maqashidbased reconstruction of seserahan should place intention .
, responsibility, and simplicity at the center of the practice.
From a social-ethical perspective, the reviewed literature also points to the need to protect traditions from becoming sources of inequality or harm.
Studies on violence, gender imbalance, and financial burden demonstrate that customs must be critically assessed whenever they generate pressure, injustice, or symbolic domination.
Therefore, reconstructing seserahan means reaffirming that it should remain proportional, non-coercive, and ethically Such a reconstruction aligns with maqAid al-syarAoah because it seeks to preserve well-being rather than impose social burden.
In addition, the literature suggests that local traditions remain meaningful when they are connected to symbolic values that support Islamic family life.
Studies on spiritual communication, customary reinterpretation, and Islamic legal adaptation show that local traditions do not need to be rather, they need to be re-read so that their forms remain in harmony with their moral substance.
In this light, each element of seserahan may be given an ethical and spiritual meaning: not as a marker of luxury, but as a symbolic reminder of readiness, care, modesty, and guidance in marriage.
This interpretive shift is essential if seserahan is to function again as a medium of moral education rather than material competition.
Finally, reconstruction also requires the involvement of broader social Several studies imply that religious leaders, educational institutions, and community-based premarital programs play an important role in shaping how marriage traditions are understood and practiced.
Fikri, et al.
/ Palita: Journal of Social Religion Research.
April-2026.
Vol.
No.
1, page.
Conclusion This study concludes that the tradition of seserahan in Indonesian Muslim society contains important spiritual and ethical values when interpreted through the perspectives of tauhid and maqAid al-syarAoah.
First, the analysis shows that seserahan is not merely a cultural or ceremonial practice, but may function as a symbolic expression of sincerity, responsibility, and spiritual readiness for marriage when it is understood within a worshiporiented framework.
Second, the findings indicate that seserahan can be aligned with the five primary objectives of sharia hifzh ad-dn, hifzh an-nafs, hifzh al-Aoaql, hifzh an-nasl, and hifzh al-mAl as long as the practice is carried out proportionally, ethically, and without imposing social or economic burdens.
Third, this study finds that in contemporary practice, the meaning of seserahan has increasingly shifted toward prestige, material display, and social pressure, which weakens its spiritual significance and distances it from the values of tauhid and maslahah.
Based on these findings, this study argues that seserahan needs to be reinterpreted and reconstructed within the framework of tauhid and maqAid al-syarAoah so that it may continue to function as a meaningful premarital tradition in Muslim society.
Thus, the significance of seserahan lies not in the material value of the gifts, but in the moral intention, spiritual commitment, and ethical message it conveys in preparing for a sakinah family.
References