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NGEBRUK TRADITION IN TRADITIONAL ENGAGEMENT OF
BAJULMATI SOCIETY BASED ON ‘URF PERSPECTIVE
THESIS
By:
Rizki Firmananda
Student ID Number10210059
AL-AHWAL AL-SYAKHSHIYYAH DEPARTMENT
SHARIA FACULTY
THE STATE ISLAMIC UNIVERSITY
MAULANA MALIK IBRAHIM OF MALANG
2014
NGEBRUK TRADITION IN TRADITIONAL ENGAGEMENT OF
BAJULMATI SOCIETY BASED ON ‘URF PERSPECTIVE
THESIS
By:
Rizki Firmananda
Student ID Number10210059
AL-AHWAL AL-SYAKHSHIYYAH DEPARTMENT
SHARIA FACULTY
THE STATE ISLAMIC UNIVERSITY
MAULANA MALIK IBRAHIM OF MALANAG
2014
STATEMENT OF THE AUNTENTICITY
In the name of Allah swt,
With consciousness and responsibility towards the development of science, the
writer declares that the thesis entitled:
NGEBRUK TRADITION IN TRADITIONAL ENGAGEMENT OF
BAJULMATI SOCIETY BASED ON ‘URF PERSPECTIVE
Is truly the writer’s original work. It does not incorporate any material previously
written or published by another person. If it is proven to be another person’s work,
duplication, plagiarism, this thesis and my degree as the result of this action will
be deemed legally invalid.
Malang, 23th of June, 2014
Writer,
Rizki Firmananda
Student ID Number
10210059
APPROVAL SHEET
After examining and verifying the thesis of Rizki Firmananda, NIM 10210059,
Al-Ahwal Al-Shakhsiyyah Department, Sharia Faculty,The State Islamic
University ofMaulana Malik Ibrahim of Malang entitled:
NGEBRUK TRADITION IN TRADITIONAL ENGAGEMENT OF
BAJULMATI SOCIETY BASED ON ‘URF PERSPECTIVE
The supervisior state that this thesis has met the scientific requirements to be
proposed and to be tested by the Board of Examiners.
Malang, 23th of June, 2014
Acknowledged by,
The Head of
Al-Ahwal Al-Syakhshiyyah
Department,
Supervisor,
Supervisor,
Dr.H.Badruddin, M.H.I Dr. Sudirman, M.A.
NIP 196411272000031001
NIP 197708222005011003
The Head of
Al-Ahwal Al-Syakhshiyyah
Department,
Dr. Sudirman, M.A.
NIP 197708222005011003
LEGITIMATION SHEET
The Thesis Board of Examiners states that Rizki Firmananda, NIM 10210059,
Student of the Al-Ahwal Al-Syakhshiyyah Department, Sharia Faculty, The State
Islamic University of Maulana Malik Ibrahim of Malang, entitled:
NGEBRUK TRADITION IN TRADITIONAL ENGAGEMENT OF
BAJULMATI SOCIETY BASED ON ‘URF PERSPECTIVE
Have certified with grade A (excellent)
The Board of Examiners:
1. Jamilah, M.A.
NIP197901242009012007
(__________________)
Chairman
1. Dr. Fadil SJ., M.Ag.
2. Dr. H. Badruddin, M.H.I.
NIP 196411272000031001
(__________________)
Secretary I
2.
3.
4.
5.
6.
7.
8.
Dr. Fakhruddin, M.H.I.
3. Dr. Sudirman, M.A.
NIP197708222005011003
4. Dr. Zaenul Mahmudi, M.A.
NIP 197306031999031001
(__________________)
Secreatry II
(__________________)
Main Examiner
9.
Malang, 23th of June 2014
Dean,
Dr. H. Roibin, M.H.I.
NIP 196812181999031002
MOTTO
قالوا بل ن تبع ما أ نا عليه آباءنا أولو وإذا قيل لم اتبعوا ما أنزل الله باؤهم كان آ لفي
ال ي عقلون شيئا وال ي هتدون
“And if it is said to them:”Follow what Allah relagated”, they answer:”(no), but
we only follow what we got from our ancestor”. (will they follow us), although
their ancestor does not know anything itself, and they do not get guidance?”1
1QS.Al-Baqarah (2): 170
DEDICATION
This thesis is proudly dedicated to:
My beloved parents ChairulAffandi and Muslifahwho always give me spirits,
supports, prayers, loves, and invaluable attentions to pass the beauty of my life.
Thanks for everything you have given to me,
My beautiful sister Irma Yunita and My dearest young brothers M.
CahyaKurniawan and M.AftonMaulana who always accompanied me in my life,
that always give me a support and help me to finish my thesis, I will prove that
“I Can”
My beloved thesis supervisorsDr.H.Badruddin, M.H.I. and Dr.Sudirman, M.A.who
always makes me perfect,thanks for your unlimited advices,
Mr. Mahbub Junaidi and family, Cak Endro, and Bajulmati society who help me
for collecting the data when I was in Bajulmati, thank you very much,
My beloved friends who have helped me for finishing this thesis
UkhtiNazilatusSalafiyah, Nur Rohmah Shalihah, RahayuSugianto,
AkhiLalangDarmaBakti and AnharKarim,
My beloved friends in Multazim Dormitory who make me understand how to struggle
just for Islam. Thank you very much for your love, affection, support, patient, and
guidance,so I can reach my goals.
And,
My friends in International Class Proggram especially and all of my friend in Al-
Ahwal Al-Syakhsiyyah Department, Sharia Faculty, The State Islamic University
Maulana Malik Ibrahim Malang who always support me for my success
For everyone who has helped me in my struggling journey to reach my dream, my
success, my willingness I can't say anything except may Allah SWT gives
blessings and mercies to you all
Thank you
ACKOWLEDGEMENT
بسم هللا الرمحن الرحيم
In the name of Allah, the most Gracious, the most Merciful. None has
theright to be worshipped but Him. Only with the help and guidance of Allah I
canfinish writing this thesis. This thesis is intended to fulfill the requirement
forachieving the degree of Sarjana in Sharia Faculty of StateIslamic University of
Malang.Finishing this thesis is not a simple thing at all and I have spent my
greatdeal of time and really give me a valuable experience. I really realize that it
isimpossible to make this complete study without some contributions and
supportsfrom some people. My deep gratitude is expressed to my supervisorsDr.
H. Badruddin, M.H.I. and Dr. Sudirman, M.A. fortheir invaluable guidance as
well as his constructive suggestion.I also want to express my sincere thanks to:
1. Prof. Dr. H. Mudjia Rahardjo, M.Si, as the Rector of State Islamic University,
Maulana Malik Ibrahim Malang
2. Dr. H. Roibin, M.H.I, as the Dean of the Sharia Faculty of State Islamic
University, Maulana Malik Ibrahim Malang
3. Dr. Sudirman. M.A., as the head ofthe Al-Ahwal Al-Syakhshiyyah
Department of the Sharia Faculty of State Islamic University, Maulana Malik
Ibrahim of Malang
4. Dr.H.Badruddin, M.H.I. and Dr.Sudirman, MA, as the thesis supervisors. The
author expresses their gratitude for the guidance and directional motivation
given in the course of completing this thesis. May Allah SWT shower them
and their family with His blessings.
5. Dr. Hj. Tutik Hamidah,M.Ag, as supevisory lecturer during the author’s
course of study in the Al-Ahwal Al-Syakhshiyyah Department of the Sharia
Faculty of State Islamic University, Maulana Malik Ibrahim, Malang.
6. All lecturers for this sincere and dedicated teaching and supevisory efforts.
May Allah (swt) shower them with His blessings.
7. Staff of the Sharia Faculty of of State Islamic University, Maulana Malik
Ibrahim, Malang. The author expresses gratitude for all their support and co-
operation during the course of completing this thesis.
8. My beloved Father and Mother who always giving support, source of spirit
and inspiration of me.
9. My friendsof InternatioanalClassProgram(ICP) 2010whoalwaysgavesupport,
encouragement, all the knowledgeandthe discussionsthathave
helpedandaccompanyauthorduring his educationat ShariaFaculty.
10. Theinformantswho have taken the timeto authors
toprovideinformationaboutNgebruk Tradition in Traditional Engagement of
Bajulmati SocietyBased on ‘Urf Perspective whohas been helpingin the
researcher to get the data
11. My friendsatSharia Faculty, Al-AhwalAl-SyakhsiyyahDepartment
of2010,theauthorcannotmention one by onethathas helpedin the process
ofwriting this thesis.
12. Forall my friends in Multazim Dormitory who always guide me through the
right way.Thanks for everything.
Hopefully, by imparting what has been learned during the course of study
in the Faculty of Sharia of State Islamic University, Maulana Malik Ibrahim,
Malang, it will benefit all readers and the author himself. Realizing the fact that
error and weakness is impartial to being human, and that this thesis is still far
perfection, the author appreciates constructive critism and suggestions for the
improvement and betterment of this thesis.
Malang, 23th of June, 2014
Writer,
Rizki Firmananda
Student ID Number
10210059
Transliteration Guide
A. General
The transliteration guide which is used by the Sharia Faculty of State
Islamic University, Maulana Malik Ibrahim Malang, is the EYD plus. This
usage is based on the Consensus Directive (SKB) from the Religious’
Ministry, Education Ministry and Culture Ministry of the Republic of
Indonesia, dated 22 January 1998, No. 158/1987 and 0543. b/U/1987, which is
also found in the Arabic Transliteration Guide book, INIS Fellow 1992.
B. Consonants
dl = ض Not Represented = ا
th = ط b = ب
dh = ظ t = ت
(comma facing upwards) ‘ = ع ts = ث
gh = غ j = ج
f = ف {h = ح
q = ق kh = خ
k = ك d = د
l = ل dz = ذ
m = م r = ر
n = ن z = ز
w = و s = س
h = ه sy = ش
y = ي sh = ص
The hamzah (ء) which is usually represented by andalif, when it is at
the beginning of a word, henceforth it is transliterted following its vocal
pronounciation and not represented in writing. However, when it is in the
middle or end of a word, it is represented by a conna facing upwards ( ’ ), as
oppose to a comma ( ‘ ) which replaces the “ ع”.
C. Long Vowel and Diftong
In every written Arabic text in the latin form, its vowelsfathahis
written with“a”, kasrahwith“i”, and dlommahwith“u”, whereas elongated
vowels are written as such:
Elongated (a) vowel = â exampleقالbecomesqâla
Elongated (i) vowel= î exampleقيلbecomesqîla
Elongated (u) vowel= û exampleدونbecomesdûna
Specially for the pronounciation ofya' nisbat (in association),it cannot
represented by "i", unless it is written as"iy"so as to represent the ya' nisbatat
the end. The same goes for sound of a diftong, wawuandya'after fathahit is
written as"aw" da "ay". Study the following examples:
Diftong (aw) = وexampleقولbecomesqawlun
Diftong (ay) =يexampleخيرbecomeskhayrun
D. Ta’Marbûthah (ة)
Ta’ marbûthahis transliterated as“t”if it is in the middle of word, but
if it is Ta’marbûthahat the end, then it is transliterated as“h”.For example:
will be al-risalat li al-mudarrisah, or if it happens to be in theالرسالة للمدرسة
middle of a phrase which constitutes mudlafand mudlafilayh, then the
transliteration will be using “t”which is enjoined with the previous word, for
example فى رحمة هللاbecomes fi rahmatillah.
E. Definite Article
Arabic has only one article,“al” (ال)and it written in small letters, unless at
the beginning of a word. while “al” in the phrase of lafadh jalalah (speaking
of God) which is in the middle of a sentence and supported by and
(idhafah),then it is not written. Study the following:
1. Al-Imâm al-Bukhâriy said ...
2. Al-Bukhâriy explains, in the prologue of his book ...
3. Masyâ Allâh kâna wa mâ lam yasya’ lam yakun.
4. Billâhi ‘azza wa jalla.
TABLE OF CONTENT
FRONT COVER ................................................................................................. i
TITLE SHEET .................................................................................................... ii
STATEMENT OF THE AUTENTICITY .......................................................... iii
APPROVAL SHEET .......................................................................................... iv
LEGITIMATION SHEET .................................................................................. v
MOTTO SHEET ................................................................................................. vii
DEDICATION .................................................................................................... viii
ACNOWLEDGEMENT ..................................................................................... x
TRANSLITERATION GUIDENCE .................................................................. xiii
TABLE OF CONTENT ...................................................................................... xvi
ABSTRACT ........................................................................................................xix
CHAPTER I : INTRODUCTION ................................................................ 1
A. Background of Study .................................................................. 1
B. Problem of the Study ................................................................... 5
C. Objective of the Study ................................................................. 5
D. Significances of the Study ........................................................... 5
E. Definition of the Key Terms ....................................................... 6
F. Discussion Structure ................................................................... 7
CHAPTER II : REVIEW OF RELATED LITERATURE ........................... 8
A. Previous Research ....................................................................... 8
B. Theoritical Framework ................................................................ 10
1. The Overview of Tradition and Custom Engagement .... 10
2. The Overview of Engagement in Islam .......................... 15
3. ‘UrfTheory ...................................................................... 28
CHAPTER III: RESEARCH METHODE ..................................................... 36
A. Types of Research ....................................................................... 37
B. Research Approach ..................................................................... 37
C. Research Location ....................................................................... 38
D. Type and Data Source ................................................................. 38
E. Data Collection Method .............................................................. 39
F. Data Analysis Method ................................................................. 40
CHAPTER IV: FINDINGS AND DISCUSSION ........................................... 43
1. Findings ....................................................................................... 43
A. Research Location .................................................................. 43
1. Geographical Condition......................................................... 43
2. Social-Religious Condition ................................................... 44
3. Educational-Social Condition ................................................ 45
4. Socio-Economic Condition ................................................... 45
B. Descriptive Informant ............................................................. 46
C. The Implementation of Ngebruk Tradition in Traditional
Engagement in Bajulmati Society .......................................... 47
D. Society’s Understanding about Ngebruk Tradition ................ 53
2. Data Analysis............................................................................... 58
A. The Implementation of Ngebruk Tradition in Traditional
Engagement in Bajulmati Society ................................... 58
B. Society’s Understanding about Ngebruk Tradition ......... 66
C. ‘Urf Concept Related to Implementation of Ngebruk
Tradition in Bajulmati Village ......................................... 72
CHAPTER V: CLOSING ................................................................................ 78
A. Conclusions ................................................................................. 78
B. Suggestions ................................................................................. 80
REFERENCES .................................................................................................. 82
APPENDIXS.……………………………………………………...…………….87
CURRICULUM VITAE………………………………………………………..91
ABSTRAK
Firmananda, Rizki, NIM 10210059, 2014. Tradisi Ngebruk Dalam Adat
Peminangan Masyarakat Bajulmati Dalam Perspektif ‘Urf. Skripsi.
Jurusan al-Ahwal al-Syakhshiyyah, Fakultas Syariah, Universitas Islam
Negeri Maulana Malik Ibrahim Malang. Pembimbing: Dr. H. Badruddin,
M.HI.
Kata Kunci: Tradisi, Peminangan, Ngebruk, ‘Urf
Setiap masyarakat memiliki tradisi yang berbeda-beda antara wilayah
yang satu dengan yang lain, sebagaimana tradisi adat peminangan yang terdapat di
Dusun Bajulmati Kabupaten Malang. Tradisi tersebut dikenal dengan Ngebruk.
Ngebruk artinya menyerahkan pasangan dengan cara mengharuskan pasangan
yang telah melakukan proses lamaran untuk tinggal di rumah salah satu pasangan
sampai menjelang akad nikah berlangsung. Dalam tradisi Ngebruk, pasangan yang
belum memiliki ikatan pernikahan diperbolehkan untuk tinggal dalam satu atap
yang dalam prakteknya kebanyakan pihak laki-laki yang menempati rumah pihak
perempuan (calon istri). Melihat fenomena demikian, maka fokus penelitian yang
menjadi pembahasan dalam penelitian ini adalah bagaimana pelaksanaan tradisi
Ngebruk dilakukan, dan pemahaman masyarakat dalam memaknai tradisi tersebut,
serta konsep ‘urf dalam memandang tradisi Ngebruk itu sendiri.
Metode penelitian yang digunakan dalam penelitian ini adalah penelitian
lapangan (field research) dengan menggunakan pendekatan sejarah dengan
metode pengumpulan data observasi pasif, interview dan dokumentasi. Kemudian
data yang diperoleh dianalisis dengan menggunakan deskriptif analisis.
Hasil penelitian ini menunjukkan bahwa pelaksanaan tradisi Ngebruk
dilakukan setelah pasangan yang hendak menikah telah dipinang oleh calon
pasangan yang kemudian pihak laki-laki tinggal dalam waktu tertentu sampai
menjelang akad nikah berlangsung. Dalam Ngebruk pihak laki-laki ditempatkan
dalam ruangan (kamar) yang berbeda, namun ada juga yang menempatkannya
dalam satu ruangan (kamar) yang sama dengan pihak perempuan. Sebagian
masyarakat Bajulmati memahami bahwa tradisi tersebut merupakan rangkaian
acara dalam peminangan masyarakat Bajulmati sebagai syarat dilakukannya
pernikahan dengan tujuan sebagai sarana untuk saling mengenal pasangan lebih
dekat, serta terdapat pemahaman bahwa ngebruk juga dilakukan karena
disebabkan rumah pasangan yang memiliki arah ngalor-ngulon (utara-barat) yang
jika dialami pasangan maka mereka diharuskan untuk ngebruk agar menjauhkan
bahaya yang dapat terjadi dalam rumah tangga yang akan dijalani.
Adapun konsep ‘urf terkait dengan tradisi ngebruk dapat dikategorikan
sebagai ‘urf fasid karena tradisi tersebut tidak sesuai dengan nash-nash syara’ dan
dalam pelaksanaannya dapat menyebabkan pasangan untuk melakukan hal-hal
yang tidak diperbolehkan norma-norma agama.
ABSTRACT
Firmananda, Rizki, NIM 10210059, 2014. Ngebruk Tradition in Traditional
Engagement of Bajulmati Society Based on ‘Urf Perspective.
Thesis.Al-Ahwal Al-Syakhsiyyah Department, Sharia Faculty, Maulana
Malik Ibrahim State Islamic University of Malang. Advisor:
Dr.H.Badruddin,M.HI
Keywords:Tradition, Engagement, Ngebruk, ‘Urf
Every society has different tradition, for example: called ngebruk the
engagement tradition in Bajulmati village, Malang regency. It is known by
Ngebruk. Ngebruk means giving the couple (especially the man) to staying in one
of couple’s house (woman’s house) after they got the engagement until the couple
get married. In this tradition, the couple who do not have legal status allow to stay
together with the couple. Therefore, discussing this phenomena (ngebruk), the
researcher focus on the implementation of ngebruk tradition and the society’s
understandingaboutngebruk and ‘urfperspective about ngebruk tradition.
Research method which is used on this thesis is field research, and use the
historical approach. Moreover, the data collection methods are: pasive
observation, interview and documentation. Finally, the data is analyzed by
analysis descripitve.
The data of this research shows that ngebruk tradition can be done by the
couple who have been engagement only. The man is allowed to stay in woman’s
house for a period of time until they get married. In addition, the man stayed in
the same room, or in different room, based on the agreement of couple’s family.
Most of people in Bajulmati assume that the tradition is a series of engagement
process as the requirement of the marriage. The aim of ngebruk for the couple is
for knowing each other. The society believe that ngebruk should be done when the
couple’s house is ngalor-ngulon (Javaness direction term, means “south-west”) to
avoid the disaster in the future.
According to the ‘urf concept, ngebruk tradition can be categorized as
fasid or fasad ‘urf (an unacceptable ‘urf) because it opposes the basic principle of
Islamic law. In addition, ngebruk tradition give a potention for the couple to do a
big sin like zina.
ملخص البحث
. تقليد " جنربرك" يف عادة 0202، 02002201فريمانندا، رزقي، رقم القيد يف نظر العرف. البحث اجلامعي. قسم األحوال "باجول مايت"اخلطبة للمجتمع
الشخصية، كلية الشريعة، جامعة موالنا مالك إبراهيم اإلسالمية احلكومية ماالنج.
املشرف: الدكتور احلاج بدر الدين املاجسرت.
الكلمات الرئيسية: التقليد، اخلطبة، جنربرك، العرف
كل اجملتمع تقليد متعدد خيتلف بعض املنطقة عن بعض كما توجد يف ل هو تفويض املرأة . و "" جنربركخطبة ، عن كيفية ماالنج "باجول مايت"قرية
عقد بيت أحد احملتملحىت يأتيهمايف السكن يف احملتمالن للعرس والرجلاليت مل تتزوج بالسكن يف بيت املخطوبانا التقليديسمح ذهبالنكاح.
. نظرا هلذه يف بيت املرأةالرجال .وكثري ما حدث هبذا التقليد هو سكن واحدفهم اجملتمع ثانيا يف كيفية تنفيذ التقليد " جنربرك"، و ركز البحث أوال يفالظاهرة
جهة العرف. ن مذا التقليد هلالنظر ثالثا يف عن معاين هذا التقليد، و
.مدخل الظاهريةاستخدام ب ،هذا البحث منهج البحث امليداين اعتمد حتليل يف مجع املعلومات. وأما طريقة بلة والوثيقةاستعمل طريقة املالحظة واملقاو
هي بطريقة الوصفي.البيانات
بعد خطبة الرجل على املرأة التقليد هي عقد النتيجة من هذا البحث جعل يف غرفة واحد تارة بيت املرأة حىت يأتيهما عقد النكاح. وسكن الرجل يف
هو جول مايت أن هذا التقليد . رأى جمتمع باوجعل يف غرفة متفرقة تارة أخرىوسيلة للتعرف بني املرأة من مرحلة كيفية برنامج خطبة املرأة، ويكون شرطا و
ياة الزوجية حل باملصائالبالء و عن فع اد.و رأى اجملتمعبأن هذا التقليد والرجل-ngalorخصوصا ملن كان أصل بيت املخطوبان متجه إىل الشمال والغرب )
ngulonالعرف الفاسد يف نوعهذا التقليد دخلمن ناحية العرف (. وأما ،حيتمل املرأة والرجل بأن يعمل عمال مرغوبا به و ،الشريعةلعدم تناسب احلكمب
عنه يف اإلسالم.