**3. Discussion**

### **3.1 Running away in literary studies, cultural studies, and Islamic (law) studies**

The "kidnapping the bride" study conducted by Wijaya [13] and Zuhairini [14] positions "kidnapping the bride" as a culture that needs to be criticized. Both interpret *Merpati Kembar di Lombok* novel as criticism to the nobles. Wijaya sees "kidnapping the bride" as a critic of the class, while Zuhairini sees it in the context of women. Wijaya interpretes the novel as based on Islamic teachings, while Zuhairini was based on a modern way of thinking with the theme of women's freedom to behave. Wijaya uses a religious perspective, while Zuhairini uses a feminist perspective.

In cultural studies, the practice of "kidnapping the bride" was conceptualized as a result of acculturation of Sasak and Bali [15]. "Kidnapping the bride" is not a native Sasak culture, but acculturation with Balinese culture [4]. Therefore, the development of sees "kidnapping the bride" experiences codification with Islamic and state law. Lukman [16] sees "kidnapping the bride" from a legal perspective. According to him, there are three laws in the "kidnapping the bride" tradition, namely religious, customary and state law ([16], 427). In the perspective of Islamic law, Basriadi [17] reviews marital law of different classes, aristocratic women with non-aristocratic men, not contrary to customary law. If in practice, there are parents who do not want to marry off their children to men of different classes, then the bride and groom are married by the guardian of the judge. Aminullah [18] explaines that the practice of "kidnapping the bride" has been modified, for example in the tradition of drinking alcohol in the process of collusion. Mahayanti [19] sees the tension of Islamic law and customary law in terms of giving *pisuke* (money). In customary law, *pisuke* must be given, whereas in Islamic law is not

touched other than dowry. The reality of eloping practices varies according to the perspective of the study.
