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Journal articles on the topic 'Islamic marriage customs and rites'
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1
Shabir Ahmad Dar and Dr. J. Muthukumar. "A COMPARATIVE STUDY OF MARRIAGE CEREMONIES AMONG KASHMIRI PANDITS AND KASHMIRI MUSLIMS." International Journal of Economic, Business, Accounting, Agriculture Management and Sharia Administration (IJEBAS) 3, no. 3 (May 21, 2023): 713–22. http://dx.doi.org/10.54443/ijebas.v3i3.907.
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Hindus and Muslims have coexisted harmoniously when Islam became the predominant religion in Kashmir since 13th century. The Sufi-Islamic way of life of Kashmiri Muslims and the Rishi tradition of Kashmiri Hindus coexisted and complemented one another, forming a separate ethnic group in which both have some common customs. In Kashmir, the customs surrounding marriage are intriguing. The major events that occur in marriage are the same. It is evident that there are numerous similarities between the rites of Kashmir's Muslims and Hindus, such as the special significance of salt and walnuts and the use of mehendi dye. Both faiths have the Laganchir, Phirsal, Gulmuith, the attire and titles of the Maharaz and Maharein, among other things, in addition to the use of Mehendidye. The goal of the current study is to investigate the historical backdrop of the marriage system used by Muslims and Kashmiri gurus. However, the article's main focus has been on how marriage customs have evolved over time.
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Seferbekov, Ruslan. "Modern marriage and family and household rituals of Avars-Gidatlins: traditions and innovations." OOO "Zhurnal "Voprosy Istorii" 2022, no. 8-1 (August 1, 2022): 187–96. http://dx.doi.org/10.31166/voprosyistorii202208statyi18.
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On the basis of field ethnographic material and general scientific methods, the article examines the rituals of the life cycle of one of the sub-ethnic groups of the Avars, the Gidatlins. The study of the forms of marriage, wedding, maternity and funeral rites, customs and beliefs of the Gidatli people showed the predominance of traditional elements in them, intensifying Islamic and some new rituals. Such syncretism is explained by the stability of traditional forms, the specifics of the Sufi trend of Islam practiced by the Gidatli people, the peculiarities of their ethnic psychology and mentality - conservatism and adherence to an established way of life. At the same time, under the influence of globalization and urbanization, some new customs were fixed in the household rituals of the Gidatly people, which were organically woven into their ritual culture.
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Mustafa, Ali, and Rahmat Hidayat. "ISLAM GAYO: STUDI TENTANG AKULTURASI ISLAM DENGAN BUDAYA LOKAL DI KABUPATEN ACEH TENGAH." Al-Mishbah: Jurnal Ilmu Dakwah dan Komunikasi 13, no. 2 (October 15, 2017): 313. http://dx.doi.org/10.24239/al-mishbah.vol13.iss2.90.
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This paper explores the acculturation of Islam with local culture in the Gayo highlands, district of Central Aceh. The study focused on both the process of acculturation of Islam and local culture in the ceremonies of birth, marriage and death. In this process, Gayonization of Islam is dominant in comparison to Islamization of Gayo’s culture. In Gayonization of Islam, the terms, actions, and equipments used in the ritual is a purely Gayo’s culture, but Islamic values and teachings are inserted in it. The acculturation process occurred in four stages such as accomodating islamic preaching, identification, Gayonization, and implementation. Furthermore, the acculturation of Islam with Gayo’s culture in and the ceremonies of birth, marriage, and death, can be grouped in three forms: 1) the acculturation of Islamic values with customary objects, in which the objects are ascribed as symbols of Islamic values; 2) the acculturation of Islamic values with the traditions, in which customary practice are attributed as a symbol of Islamic values; and 3) the acculturation of Islam with customary practice, in which customary practice is based on Islamic teachings. At the first and second forms, it can be said that there is a shift from a custom-based meaning to Islam-based meaning (substitution of meaning). While at the third form, occurred the infusion of Islamic values to traditional ritual (addition to the rites).
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Masango, MJ. "Die konsep, rituele en proses van Afrika-huwelike." Verbum et Ecclesia 27, no. 1 (November 17, 2006): 226–36. http://dx.doi.org/10.4102/ve.v27i1.144.
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In many African tribes, sexual relations are legitimate only within the context of marriage. Moreover, all marriages are preceded by extensive preparations involving, inter alia, education (given by the elders of the community) and various religious rites de passage, e.g. circumcision. Boys and girls undergo separate initiations and several types of marriage (monogamy, polygamy, exogamy) prevail within traditional cultures. In this article, the author discusses elements of the variety of betrothal rites prevalent among African tribes as well as a number of global challenges affecting African marriage customs which have managed to hold their own despite the onslaught of westernisation and (post-) modernity.
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Wasimi, Abdul karim. "العادات المعوّقة للزواج في ولاية كابيسا بأفغانستان." Al-Risalah: Journal of Islamic Revealed Knowledge and Human Sciences (ARJIHS) 7, no. 1 (June 30, 2023): 190–235. http://dx.doi.org/10.31436/alrisalah.v7i1.430.
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This research is aimed to investigate on customs and traditions of marriage in Kapisa province, Afghanistan. It aimed at answering these main questions: customs and traditions that put obstacles to marriage; how to overcome these hurdles; and fixing them within the Islamic paradigm to make it easy for everyone to marry and not make one refuse marriage. The significance of this study is to try to figure out the solutions to the impediments of marriage in a particular Islamic society that suffers more than any part of the country. Marriage has an important role in the betterment of society and preserving human generation which is the main objective of Islamic law. The researcher uses an inductive method for collecting data from Islamic sources of Al-Quran, hadith, past and contemporary Muslim jurists` opinions; and an analytical method to analyze the information gathered from the mentioned sources including field study conducted through interviews with religious scholars and societal reformists. The researcher reviewed customs and traditions at different stages of marriage such as traditional of ma marriage proposals, engagement periods, marriage ceremonies, and customs of weddings, criticized those customs and traditions, and looked at those spheres which are mostly obstructive to the marriage process in Kapisa province. To end the research, some proposals for changing cultural practices hindering Islamic marriage among eligible youths were made.
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K.C., Ganga. "Traditional Marriage Customs in Maharjan Community of Lalitpur District: An Ethnographic Exploration." Journal of Population and Development 1, no. 1 (November 27, 2020): 33–45. http://dx.doi.org/10.3126/jpd.v1i1.33102.
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The paper investigates how and why the traditional forms of marriage systems are sustained. This paper describes the marriage practices among Maharjan, and explains how it is anthropologically interesting. The main purpose of this research paper is to examine traditional marriage practices of the Maharjan people as well as the procedures from beginning to end of the marriage. Nepal is a multiethnic and multicultural country along with ecological variation and hidden ethno history. Most of them have their specific language, religion, cultural practices, food habits, festivals, rites and rituals. Among the 59 indigenous ethnic groups of Nepal, the Newars are one of them. Among the different groups of Newar, Maharjan is one sub-group. The present study is ardent to the Maharjan people of Ghachhe Tole of Patan in general and their practice of traditional marriage in particular. This study has been steered by retaining both exploratory cum descriptive research design using the qualitative data. The data of the present study is based on primary as well as secondary sources. In this exploration more detailed account of the traditional marriage practice and processes amongst the Maharjan people is presented in an intricate manner. The entire procedures of the Maharjan marriage, and their innumerable rites and rituals are explained clearly.
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Fahmi, Ahmad. "Konstruksi Hukum Adat Pernikahan Masyarakat Melayu Palembang Berdasarkan Syar’iat Islam." Medina-Te : Jurnal Studi Islam 15, no. 1 (August 4, 2019): 17–38. http://dx.doi.org/10.19109/medinate.v15i1.3772.
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Marriage is one of the tiers in the life of the society which called “stage a long the life cycle”. The purpose of this research is to obtain the informationa about: First, The Customs Procedures of Marriage for Melayu Palembang People; Second, Islamic Law in Marriage Customs for Melayu Palembang People; Third, The Customs Culture of Marriage for Melayu Palembang People; and Fourth, The Islamic Construction of Marriage Customs for Melayu Palembang People. This Research is using Qualitative Research Methods with Law Sociologist approachment and Islamic Idea, which is focused to the implementation process of marriage based on Islamic and Culture law with performance goals that have been set. The Research several Data was obtained by using interview method which was done to the object of respondent. The results of this research show : First, The customs procedures of marriage for Melayu Palembang people, in the implementation, are use Islamic law however there are some choreography by itself such as pre-marriage and after marriage. The culture of marriage for Melayu Palembang people, is divided into four phases: Cultural phase pre-marriage, Cultural phase implementation of marriage, Cultural phase after marriage and pattern of settling after marriage. Second, Marriage Law in Islamic religious teachings with Matrial Law in the state law, in marriage ordinances of Melayu Palembang people in general can be said to have been aligned, in its implementation also in accordance with the rules and referral. Where as the references in the state law on marriage are Al Quran, Al Sunnah and Qaidah Fighiyah and Consesus of Muslims in Indonesia. Third, Contribution of customary law appears on before and after marriage where there are certain or dinances and there are certain ways to hold the marriage. The customary law of our country is the laws that suit the development of Islamic Society in Indonesia, customary marriage for Melayu Palembang people on its implementation is the application of Islamic Law Theory. Fourth, Construction of Islam in marriage maintained, that marriage has values that are preserved by Melayu Palembang people continuously. The value of faith in Islamic Marriage is a good act and behavior and can lead toward the marriage in the religion of Islam, namely to evoke marriage that enriches sakina, mawada, warahmah and barokah. The points contained in the religion of Islam contains the meaning and the bonding element that have a profund influence on customary marriage of Melayu Palembang people, because this bonds came from the power that comes from the Creator.
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Baihaqi, Yusuf, Abdurrohman Kasdi, Umma Farida, and Helma Maraliza. "The Marriage of Indigenous Peoples of Lampung Saibatin in the Perspective of Islamic Law and Tafsir of Gender Verses." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 6, no. 1 (June 27, 2022): 310. http://dx.doi.org/10.22373/sjhk.v6i1.12493.
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The indigenous people of Lampung Saibatin are adherents of the Islamic religion. However, in the marriage tradition, there are still several gender-biased customs that are not in harmony or even contrary to the values of Islamic teachings. The formulation of the problem in this article is how is the level of compatibility between the marriages of the Lampung Saibatin indigenous people and the teachings of Islam they believe? The purpose of this article is to describe the concept of marriage in the Qur'an and marriage customs in the Lampung Saibatin indigenous community and their compatibility with Islamic teachings through the study of gender verses in the Qur'an. The method used is qualitative, with a sociological approach. The focus of this study is to present an interpretation of the gender verse, then relate it to what is practiced by the Lampung Saibatin indigenous people in their marriage customs. The results of the study show: First, there is still a gap between the teachings adopted by the Lampung Saibatin indigenous people and their marriage customs. Second, gender inequality is still often practiced in the marriage customs of the Lampung Saibatin indigenous people. Third, referring to the values of religious teachings adopted by the indigenous people of Lampung Saibatin, it is a solution to the gender injustice in their marriage customs. Fourth, the local wisdom in the marriage of the Lampung Saibatin indigenous people in ending conflicts between families and minimizing the divorce rate. The results of this study contribute to explaining the marriage customs in the internal Lampung Saibatin indigenous community and enlightening the external parties that it is not always what is traditions by a Muslim community is a representation of their religious teachings. Besides, not all marriage practices in the traditional Lampung Saibatin community are poor because there are the values of local wisdom in their marriage customs.
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D. Taufik, Oyan, Sagaf S. Pettalongi, and Sidik Sidik. "Contribution of Islamic Education Values in Marriage Tradition of Banggai Ethnic, Indonesia." INTERNATIONAL JOURNAL OF CONTEMPORARY ISLAMIC EDUCATION 2, no. 1 (August 1, 2020): 39–58. http://dx.doi.org/10.24239/ijcied.vol2.iss1.12.
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The aim of this article is to find out the contribution of Islamic education values in marriage according to the customs of the tribe in district of Banggai Bulagi. This study used qualitative method. While the data was gathered through direct observation, interviews, and document. The results show that (1) the tradition of pasai is carried out with the intention of fulfilling the provisions of the applicable customs and helping to meet the costs of holding the wedding party in the women's family. (2) implementation of marriage according to the customs of the Bulagi tribe only through poiyas stage. Then the realization of the values of the Islamic education in marriage according to the customs of the tribe of Banggai district of Bulagi consists of three extant value i.e. value of belief, value of equality, and the value of morals. (3) A marriage according to the Banggai customs, carried out in accordance with customary paths and stages, is more steady in understanding the values of Islamic education. The implication of this research is, the role of religious figures, custom figures, public figures, are very influential on society of the tribe in the village of Banggai Bulagi to keep the value of education of Islam applied in any tradition and instilling the teachings of Islamic religion to the younger generation to avoid pregnancy outside of marriage.
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Ardian, Ardian, Syahruddin Usman, and Syamsuddin Syamsuddin. "ANALYZING THE VALUES OF ISLAM ON WEDDING TRADITIONS IN DOMPU, WEST NUSA TENGGARA." JICSA (Journal of Islamic Civilization in Southeast Asia) 10, no. 2 (November 30, 2021): 305. http://dx.doi.org/10.24252/jicsa.v10i2.24699.
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This study focuses on the values of Islamic education contained in the customary marriage in Tembalae Village, Pajo District, Dompu Regency. Description of the focus of this research are the process of implementing traditional marriages in Tembalae village, Pajo sub-district, Dompu district and the values of Islamic education in marriage customs in Tembalae village, Pajo sub-district, Dompu district. The results of the research on marriage customs in Tembalae village through several stages: Firstly, stages before the marriage contract, a. panati (small meeting), b. wi,i Nggahi (application), c. Mbolo Weki (consultation ), d. Wa,a Co,i (delivery of dowry ), e. ziki map Kapanca (sticking henna leaves ). Secondly, stages of implementing the marriage contract, namely lafa (contract). Thirdly, the stages as difficult as the marriage contract are Jambuta Tekarne,e ( wedding party). The values of Islamic education contained in the marriage customs in Tembalae Village include the value of Aqidah education, the value of Worship education, and the value of moral education, which need to be developed and preserved.
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Zakia Al Erza, Rahma, Agus Pahrudin, and Chairul Anwar. "Wedding Customs of the Lampung Pepadun Community in the Perspective of Islamic Education." Bulletin of Science Education 4, no. 1 (February 5, 2024): 71. http://dx.doi.org/10.51278/bse.v4i1.969.
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Lampung traditional marriage ceremony, in its implementation, the marriage of the Sungkai Bunga Mayang clan community is carried out by Rasan Sanak or Sembambangan (elopement) and Rasan Tuho or Intar Sapon (parental approval). Lampung traditional wedding traditions are still many people who carry out wedding customs that do not comply with applicable customary regulations. In some Lampung wedding customs, there may be certain practices such as very high dowries, exchange of goods that are not in accordance with Islamic law, or certain traditions. who do not have basic Islamic education. This research aims to: Analyze and describe the implementation of the marriage customs of the Lampung Pepadun community in the Sungkai Bunga Mayang clan from an Islamic education perspective. This research is descriptive in nature which is analyzed qualitatively in order to describe or describe the condition of an object and then analyze it. This research was structured based on field research by collecting data through interviews, observation, documentation and from various literature related to this research study. In carrying out weddings, the people of Lampung Pepadun in the Sungkai Bunga Mayang clan community always preserve and maintain the customs of intar payu, intar bright field, intar bright, intar manum and sebambangan. This form of tradition is in accordance with Islamic education, this is because the marriage customs of the Lampung Pepadun people in the Sungkai Bunga Mayang clan community are the formation of a Muslim personality, both containing teachings about personal or community attitudes and behavior, towards the welfare of individual and collective life, in accordance with Islamic education. which is individual education and community education.
Keywords: Wedding Customs of Lampung, Islamic Education, Lampung Pepadun Community
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Jagdish Gawai, Mohini. "Marriage Rituals Practiced Among Tadvi Bhil Tribe of Jalgaon, Maharashtra." Indian Journal of Research in Anthropology 6, no. 2 (December 15, 2020): 79–85. http://dx.doi.org/10.21088/ijra.2454.9118.6220.11.
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This paper is based on Tadvi Bhil tribe’s marriage rituals practices in Jalgaon district of Maharashtra. This paper is an outcome of the fieldnotes like methodological notes, descriptive notes and analytical notes. It is an ethnographic study; an attempt has been made to understand and interpret the contextual and symbolic meanings of the Tadvi Bhil marriage rituals practiced. The methods like Boldhana, Futane, Nivtya, Bajarand lagnavidhiare pre-marriage practices which are described in details gives the idea and thought of the traditionalbelief system in Tadvi Bhil. The purpose of marriage in Tadvi culture is the creation of family. The central event in the Tadvi tribe is wedding the ‘nikah’. There is inclusion of some new rites in marriage method of Tadvi Bhil after conversion to Islam, once the tika method is over nikah a method starts which is done by Qazi.Tadvi’s marriage is a combination of Tribal rites and Islamic rites, which is found in this piece of research, explains various expressions of Tadvi Bhil towards marriage institution.
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Ruslan I., Seferbekov. "Family and household rituals of the peoples in Dagestan: a historiographical review." Kavkazologiya 2022, no. 3 (September 30, 2022): 360–75. http://dx.doi.org/10.31143/2542-212x-2022-3-360-375.
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Based on historical-comparative, typological, chronological, and systemic general scientific methods, the article gives a historiographical review of pre-revolutionary, Soviet and recent his-torical, and ethnographic sources, as well as literature on the family rituals of the peoples of Da-gestan. In the Soviet and Russian ethnographic tradition, these rituals are usually attributed to the rituals of the life cycle - birth, reaching maturity, changing social status, marriage, death, and bur-ial. Rites of the life cycle are a group of rites that mark the main stages in the life of each member of society. They have ethno-cultural significance, since they are directly related to local, in partic-ular, ethnic identity and act as an important mechanism for the formation and preservation of the stability of traditional culture. According to the author, pre-revolutionary historiography, present-ed by Russian and local Russian-speaking authors, was descriptive. Under the influence of the Marxist-Leninist ideology and the class approach in describing the phenomena of culture and life, Soviet historiography, represented by metropolitan and local ethnographers, was engaged in fixing marriage, family, wedding, maternity and funeral rites and customs of relics of ancient forms of family and marriage, pre-monotheistic beliefs, and party functionaries - the fight against obsolete harmful remnants and introducing new rituals into socialist life - Komsomol and no alcohol wed-dings, etc. Both Soviet and post-Soviet authors, describing family rituals, focused on clarifying the traditional layer and new customs. The latest historiography of family rituals pays attention to the transformational processes in them under the influence of globalization, modernization, and urbanization. Giving the nomenclature of historians and ethnologists of modern, Soviet and mod-ern times engaged in the study of wedding, maternity and funeral rites of the peoples of Dagestan, the author also conducts researchers of family life among other peoples of the Caucasus and Rus-sia.
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Bareev, Maxim Yu, and Ruslan R. Agishev. "Regional Features of Some Traditions and Customs in Modern Islam." REGIONOLOGY 28, no. 2 (June 30, 2020): 303–21. http://dx.doi.org/10.15507/2413-1407.111.028.202002.303-321.
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Introduction. The relevance of the issues raised is due to the contradictory nature of the evolution of religious and pseudo-religious rites of Muslims, as well as the ambiguous attitude towards them from the Muslim Ummah of the region. The objective of the study is to explore the regional features of some religious and ethnic cult practices of Muslims residing in the Republic of Mordovia. Materials and Methods. The study considered such materials as the data of the sociological survey “Muslim Traditions and Rites of the Tatars in a Region” employing the method of semi-formalized interviews (47 people), which assessed the level and the intensity of religiosity. The content and specificity of the rites, religious and ethnic rituals were analyzed. The canonicity of the rituals was assessed. Results. Various religious traditions and rites having regional specifics and observed by Muslims in the Republic of Mordovia have been analyzed. These include: a Dua prayer performed over water, the rite of ‘iskyat’, cult of Wali, the rite of ‘bashkoda’ preceding a marriage, and a memorial rite for deceased. An analysis of the religious ritual practices of Muslims in the Republic of Mordovia has made it possible to ascertain the presence of elements of cultural diffusion in some religious practices. Discussion and Conclusion. Despite certain disagreement regarding the performance of a number of religious rites within the regional Muslim Ummah, most of the considered forms of religious life in the minds of people are inseparable from the Muslim tradition and are perceived as part of the original Muslim culture. The materials of the article will be useful for the authorities to improve the regional ethno-confessional policy.
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Ismail, Ismail, Zainal Abidin, and Gasim Yamani. "Analysis of Marriage Customs of the Saluan Ethnic Perspective of Islamic Law in Banggai District." INTERNATIONAL JOURNAL OF CONTEMPORARY ISLAMIC LAW AND SOCIETY 4, no. 2 (December 12, 2022): 63–77. http://dx.doi.org/10.24239/ijcils.vol4.iss2.52.
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This study aims to analyze the marriage customs of the Saluan Tribe in the perspective of Islamic law in Banggai Regency. The analysis of this research includes the implementation of marriage according to the custom of the Saluan tribe, Banggai Regency and a review of Islamic law on the implementation of the traditional marriage of the Saluan tribe. The research used a qualitative method with data collection techniques used namely observation, in-depth interviews and review of written documents. The data were analyzed using data reduction techniques, data presentation, data verification and drawing conclusions. The results of the study show that the implementation of the traditional marriage of the Saluan tribe in Banggai district begins with the Montoi date or determines the wedding date. Then, the marriage process is continued with exploratory (popitoi), proposed marriage (Monsodoi), marriage deliberation (Mobisalakon Saibatanggo). The final process of the traditional marriage of the Saluan tribe is escorting the bride (Menggundulkan Mangantokon) to the man to get married (Akad Nikah) and visit the parents-in-law's house (Mobilangi Tama).The traditional marriage of the Saluan tribe from the perspective of Islamic law is in accordance with Islamic law. When viewed from a maqâṣidalshariah perspective, the marriage process of the Saluan tribe also does not violate Islamic law because the purpose of the traditional marriage procession is to preserve life and property. This research contributes to people's understanding of the history or origins of the Saluan tribal traditional marriage tradition. Then this research can also contribute to the preservation of the customs of the Saluan tribe regarding marriage.
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field, carol. "Rites of Passage in Italy." Gastronomica 10, no. 1 (2010): 32–37. http://dx.doi.org/10.1525/gfc.2010.10.1.32.
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Unlike the vast number of public celebrations in Italy that are almost always associated with specific foods, rites of passage in that country are focused on pivotal private moments after the ceremonial crossing of a threshold; and food may or may not be a primary focus of the event. Recognition of birth, marriage, and death——the three major turning points in the intimate life of a family——may still be observed with dishes or ingredients traceable to the Renaissance, but many older traditions have been modified or forgotten entirely in the last thirty years. Financial constraints once preserved many customs, especially in the south, but regional borders have become porous, and new food trends may no longer reflect the authentic tradition. Can new movements, such as Slow Food, promote ancient values as the form and food of traditional events continue to change?
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Idham, I., Liky Faizal, Abdul Qohar, and H. Hanif. "THE MARRIAGE PRACTICES OF INDIGENOUS PEOPLES OF LAMPUNG SEBATIN FROM THE PERSPECTIVE OF ISLAMIC FAMILY LAW IN INDONESIA." SMART: Journal of Sharia, Traditon, and Modernity 1, no. 1 (August 12, 2021): 65. http://dx.doi.org/10.24042/smart.v1i1.9816.
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This study analyzes the problems related to the existence of Lampung Sebatin Indigenous Marriages. Where the Lampung indigenous people Sebatin started a new life order in marriage combining custom and Islamic law. Marriage is divided into two ways, namely Nyakak/ Jujokh and Semanda marriages. The traditional marriage procedures have values and norms or rules. The problem in this research is how the practice of marriage and how the description of the relationship between customary law and Islamic law as well as positive law in Indonesia in the marriage of the indigenous community of Lampung Sebatin. The purpose of this study was to obtain information about: first, the practice of marriage traditional Lampung Sebatin procedures; and Second, positive law and Islamic law in the traditional marriage customs of Lampung Sebatin. This study uses the qualitative research method with a sociological legal approach that focuses on the process of implementing marriage based on Islamic law and customary law with predetermined objectives. The research data were obtained using the interview method conducted on the object of research or respondents. The findings of this study indicate that first, the practice of marriage traditional Lampung Sebatin in its implementation uses Islamic law, but there are several processions such as pre-marriage and after-marriage. Marriage Lampung traditional customs are Sebatin divided into two, namely Nyakak/ Jujokh and Semanda with the traditional stages before, the implementation customary stages and the customary stages after marriage and the pattern of settling after marriage. Second, the law of marriage in the teachings of the Islamic religion with the law on marriage, in the procedure of marriage, in Nyakak/ Jujokh and Semanda is general it can be said that line, in practice it is in accordance with the basis and reference, namely the law on marriage is al-Quran, al-Sunnah, Qaidah Fighiyah and Consensus (Ijma) of Muslims in Indonesia.Keywords: Marriage, Tradition, Lampung, Sebatin, Islamic Law
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Ipandang, Ipandang. "ADAB PERNIKAHAN PERSPEKTIF HUKUM ISLAM MENURUT MUHAMMAD NASHIRUDDIN AL ALBANI." Muaddib : Studi Kependidikan dan Keislaman 1, no. 2 (December 29, 2020): 205–14. http://dx.doi.org/10.24269/muaddib.v1i2.3361.
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Islam teach about the importance of marriage, because every individual is created in pairs. In carrying out a marriage, there are many kinds of wedding ceremonies, customs and wedding processions in Indonesia, so the role of religion is very important in framing this culture, Islam is the religion of rahmatan lil'alamin. a culture that is not allowed to live freely but needs to provide understanding and is also packed with the values of Islamic religious teachings, because religion is a source of value in every aspect of life, including culture, because culture that does not involve the religious aspects contained therein will make a culture that is misleading, so should a culture that is framed by Islamic teachings then it will give birth to a culture that has Islamic values in it. One of them is marriage customs which are in accordance with Islamic law. Muhammad Nashiruddin Al Albani is one of the figures who is very focused on discussing manners in marriage which is later recorded in his book entitled Adab Az-Zifaf and also Adab Az-Zafaf Fi As-Sunnah Al Muthahharah. In this article, we will discuss some of his thoughts regarding marriage manners
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Adebayo, Rafiu Ibrahim. "The Influence of Arab Civilization on Nigerian Culture: An Analysis." Journal of Islam in Asia (E-ISSN: 2289-8077) 10, no. 1 (August 14, 2013): 191. http://dx.doi.org/10.31436/jia.v10i1.388.
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Before Islam reached Nigeria, it was a land of idol-worshippers and disbelievers. Islam changed not merely Nigerians’ faith but also their rituals, rites, customs, and practices. Islamic styles of Nigerian culture have led some historians to claim that Nigeria has been influenced by Arab civilization. This paper examines how Islam or Arab civilization has influenced Nigerian traditional culture in religion, education, devotional rites and rituals, and social norms. The paper concludes that cultural interference as well as cross fertilization of culture is inevitable.
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Sumarno, Eko, Marzuki Marzuki, and Muhammad Syarif Hasyim. "Acculturation of Islamic Law and Local Culture in Marriage Customs of the Buol People: An Anthropological Perspective." INTERNATIONAL JOURNAL OF CONTEMPORARY ISLAMIC LAW AND SOCIETY 5, no. 1 (July 19, 2023): 27–35. http://dx.doi.org/10.24239/ijcils.vol5.iss1.60.
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The objective of this study is to examine acculturation of Islamic Law and Local culture in the Marriage Customs of the Buol People: This study examined two problems. First, how is the process of acculturation? Second, what acculturation occurs between Islamic law and local culture in the marriage customs of the Buol people?. This study used qualitative method with an empirical sociological legal research analysis approach. Data was gathered through in-depth interviews, direct observation, and participant observation, and physical equipment. The results of the study show that the process of acculturation occurs through power or politics, through trade, education, or da'wah and the arts, as well as through marriage and migration. Acculturation also occurs at every stage of the implementation of marriage customs among the Buol people, including through Mongolyokap, Molyako nikah or marraige proposal, Motanduan moposakis or determination and witnesses, Mopake bolre or decorating the bride's house, Mogundud nikah or delivering the requested property, Moponika or reading of Ijab Qabul (Islamic marriage contract), Monobvuwunggag or invalidating wudhu, Mongoliayondigi, Mopoalyom/Mogolya mongaano or wedding reception, Mosalyamat or small post-wedding party, and Mogolya mopolyong or sleeping at the groom's house. The forms of acculturation are substitution or addition of cultural elements, syncretism or an amalgamation of cultural factors, addition or combination of cultural elements, and deculturation or replacement of cultural aspects.
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Monia, Landi Pussang. "Birth Rituals and Associated Taboos among the Apatanis of Arunachal Pradesh." Dera Natung Government College Research Journal 2, no. 1 (2017): 40–53. http://dx.doi.org/10.56405/dngcrj.2017.02.01.05.
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Rites of passage are rituals or ceremonies signifying an event in a person’s life, indicative of a transition from one stage to another, as from adolescence to adulthood. The same can also be explained as ceremonies that mark important transitional periods in a person’s life, such as birth, puberty, marriage, having children, and finally death. They usually involve ritual activities and teachings designed to strip individuals of their original roles and prepare them for new roles. Rites of passage are ceremonial events, existing in all historically known societies that mark the passage from one social or religious status to another. This paper elaborates on the importance of culture and traditions of childbirth among Apatanis and assesses the wealth of rites, customs, and traditions as wellas the wish of the people to have large families. This study helps tolearn more about the process of childbirth, associated with religious rites of theApatani people, viewed with the eyes of those that lived it in the last century. The analysis of the goal of this study uses theanalysis of secondary data and quality method of data collection through interviewson site, study of various primary and secondary sources of data as well as old publicationslinked with this study. The findings of this study point out that theApatanis has rich traditions, rites, practices, customs, and experiences that providea combination of the typical dresses of the area, diverse cuisine, and songs and dances formoments of joy of childbirth.
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Devi, Dr S. Jayalaxmi, Dr Oinam Ranjit Singh, and Dr Th Mina Devi. "Mortuary Customs Of The Meiteis Of Manipur: A Historical Study." History Research Journal 5, no. 5 (September 26, 2019): 113–19. http://dx.doi.org/10.26643/hrj.v5i5.8051.
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The rites of passage are the rites and ceremonies that mark a critical transition in the life cycle of an individual from one status to another in a given society. It covers birth, marriage and death. Death is the last crisis in the lifecycle of an individual. Siba means death in local dialect. It is believed that when the soul leaves the body permanently the man dies. The paper is an attempt to throw light on death and related customs of the Meiteis. There were four kinds of funeral systems such as disposal of dead body in the wild place, in the fire, in the earth (burial) and into the water (river). Disposal of dead in the fire (cremation) in Meitei society commenced from the time of Naophangba. But, the practice of cremation was prevalent among the Chakpas from the very early times. In ancient times, dead body was exposed; the dead body was kept throwing about in the Sumang (the space in front of the house) in the Khangenpham and a bird called Uchek Ningthou Lai-oiba which took away the dead body to a river called Thangmukhong in Heirok. Usually, funeral rites were considered as unclean; therefore, the performers had to wash and cleanse their body. They believe in a future life and in the survival of the soul. The data are based on available primary and secondary sources.
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Tahir, Andi. "AKULTURASI NILAI-NILAI PENDIDIKAN ISLAM DALAM ADAT PERKAWINAN BUGIS WAJO." JURNAL AL-QAYYIMAH 5, no. 2 (December 16, 2022): 163–77. http://dx.doi.org/10.30863/aqym.v5i2.2873.
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One of the interesting things to study is the acculturation of Islamic educational values in the Bugis Wajo marriage custom. culture and customs are ancestral heritage that must be preserved to this day even though times are modern but culture and customs should not be shifted because there are Islamic educational values in them. The research method used in this journal is qualitative research using a phenomenological approach, namely a phenomenological approach. a form of approach that seeks to reveal facts, symptoms and events objectively. All data obtained were analyzed descriptively with several approaches, namely historical, sociological, historical and cultural as well as education. The results of the study show that marriage customs are the result of all human thoughts that unite into people's behaviors which are usually inherited from generation to generation from ancestors. The Bugis community is a nervous society with customary principles and values and Islamic religious teachings that have Islamic educational values. A proposal is an initial process carried out by a man, and sends his family to the house of a woman who wants to propose to discuss the continuity of marriage. . Mappaccing is self-cleaning from everything, Allah SWT likes clean people as contained in the hadith which says that part of cleanliness is faith. Ijab Kabul is a sacred thing every time you get married and without a Kabul consent, marriage is not valid. Sungkeman is a child's honor to his parents and the bride and groom ask for the blessing of their parents so that their marriage lasts until their grandparents.
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Destuliadi, Desstuliadi. "Larangan Perkawinan Sesuku dalam Masyarakat Minangkabau Ditinjau dari Hukum Adat dan Hukum Islam." IJOCE: Indonesia Journal of Civic Education 3, no. 1 (December 31, 2022): 27–34. http://dx.doi.org/10.31539/ijoce.v3i1.6632.
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The purpose of this research is to find out how customary law and Islamic law view the prohibition of same-ethnic marriage in Minangkabau society. This research uses a socio-legal approach and is supported by a descriptive analysis approach. This legal approach is qualitative. The results of the study show that there is no conflict between Islamic law and customary law. If same-ethnic marriage occurs, Islamic law does not prohibit it, but Islamic law allows it. Islamic law prohibits marriage, this includes the ban on marrying forever and the ban on marrying for a certain time or temporarily. Violators of tribal marriages usually receive sanctions such as fines and exile. The conclusion of this study found that same-ethnic marriage in Minangkabau society in the village is abstinence marriage because it can damage the Minangkabau customary law system. Same-sex marriage violators will be fined and banished.
Keywords: Marriage, Customs and Tribes
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Seferbekov, Ruslan, Elmira Zulpukarova, and Surkhay Galbatsev. "Modern marriage and family and household rituals of the Gumbet Avars." OOO "Zhurnal "Voprosy Istorii" 2022, no. 11-1 (November 1, 2022): 70–81. http://dx.doi.org/10.31166/voprosyistorii202211statyi25.
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The article is devoted to the traditional and modern rites of the Gumbet Avars - wedding, maternity and funeral rituals and customs. It was based on field ethnographic material collected in the villages of the Gumbetovsky district of the Republic of Dagestan, as well as special historical literature. Using historical-comparative, historical-genetic, retrospective methods and a systematic approach, the authors presented a picture of modern marriage and family and household rituals of the Gumbet Avars with clarification of the preservation of traditional elements in them and the appearance of new components.
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Yung, Tim. "‘Does God Mind?’: Reshaping Chinese Christian Rites of Passage, c.1877–1940." Studies in Church History 59 (June 2023): 359–82. http://dx.doi.org/10.1017/stc.2023.13.
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Chinese Anglicans and missionaries wrestled with the relationship between Christian rituals and culture. Missionaries entered China with preconceived notions about rites of passage, but quickly realized the difficulties of implementation. For example, with the backdrop of Western imperialism, clergy reported ‘unworthy adherents’ misusing their certificates of admission to churches only to gain extraterritorial legal privileges. Another question was how far traditional Chinese wedding customs could be integrated into Christian marriage. Students at Anglican schools wondered whether God would ‘mind’ if they believed Jesus in their hearts, but did not receive baptism because of parental opposition, because, to them, both faith and filial piety mattered. The complexity of the Chinese social and cultural context made it impossible to prescribe set formats for rites of passage. Instead, clergy and Chinese Anglicans reshaped rites of passage by referring to loosely formulated guidelines, using case-by-case discretion, and adjusting to their surroundings.
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Azizah, Nur, and Farida Arianti. "TRADISI MAANTA KATUPEK DI NAGARI SIMAWANG KECAMATAN RAMBATAN KABUPATEN TANAH DATAR MENURUT HUKUM ISLAM." Al Ushuliy : Jurnal Mahasiswa Syariah dan Hukum 2, no. 1 (June 30, 2023): 1. http://dx.doi.org/10.31958/alushuliy.v2i1.9838.
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This research examines how to apply the customs of maanta katupek in Nagari Simawang, Rambatan District, TanahBackground Regency for Islamic law and how Islamic law is studied for the application of maanta katupek in Nagari Simawang, Rambatan District, Tanah Datar Regency. The purpose of this review is to identify and explain how to apply the customs of maanta katupek in Nagari Simawang, Rambatan District, Tanah Datar Regency and to analyze Islamic legal ideas for the implementation of the customs of Maanta Katupek in Nagari Simawang, Rambatan District, Tanah Datar Regency. The research method used is field research, to obtain data from supervised cases. The method of gathering information used is through monitoring and debriefing with KAN leaders, niniak mamak, and husband and wife companions who do not practice the maanta katupek customs. Processing of information was attempted by descriptive qualitative. The results of the research is that after carrying out a marriage or offering sincerity in Nagari Simawang, Tanah Datar Regency, there are customary provisions that must be carried out, namely the customs of maanta katupek, maanta katupek, which is a routine of maanta katupek which is delivered by the husband to the wife's house if the companion carries out walimah , if these customs have not been carried out until the marriage for the husband and wife's companion in a legal custom in Nagari Simawang, Rambatan District, Tanah Datar Regency, it is listed as having an arranged marriage. The conclusion of this research can be concluded that the customs of Maanta Katupek are traditions passed down from generation to generation by residents in Nagari Simawang. The limitation in this research is that researchers only carry out research in Simawang Nagari. suggesting connection research to be a challenge in formulating problems.
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Wu, Yu, and Zhidiankui Xu. "Six Rites of Allied Harmony: Changes in Ancient Chinese Wedding Ceremonies under the Influence of Confucianism." Religions 14, no. 12 (December 11, 2023): 1528. http://dx.doi.org/10.3390/rel14121528.
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Ancient Chinese wedding ceremonies served as the solemn rituals for witnessing and establishing marriage, primarily aimed at forging kinship ties between two families and fulfilling the obligations of ancestral worship and lineage continuation. Within the Confucian tradition, the family and the state have always been interconnected, and ancient Chinese weddings, dating back to the Zhou dynasty, have maintained the fundamental order of both the family and society. This article primarily explores the influence of Confucianism on ancient Chinese wedding rituals and customs, as well as the historical evolution of wedding ceremonies throughout different dynasties. According to Confucian principles, the main procedures of the wedding ceremony included six rituals: “Nacai” (proposal ceremony), “Wenming” (name inquiry), “Naji” (betrothal gift ceremony), “Nazheng” (gifts for the selection of the auspicious day), “Qingqi” (asking for a wedding date), and “Qinying” (wedding procession). These six rituals were collectively known as the “Six Rites”. This study found that, during the Qin and Han dynasties and the Tang and Song dynasties, there were two important stages of reform of wedding ceremonies under the influence of Confucianism. The “Six Rites” were streamlined and merged into the “Three Rites”, gradually becoming more secular. During the Ming and Qing dynasties, the interaction between Confucianism and the wedding ceremony weakened until the Republic of China period, when traditional constraints were broken. It is evident that the “Six Rites” have continued to serve as the template of traditional Chinese weddings and have been the important basis for subsequent wedding customs.
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Jannah, Shofiatul, Mufidah CH, and Suwandi Suwandi. "Panaik Money of Bugis’ Customary Marriage in the Perspective of Islamic Law and Positive Law in Indonesia." Journal of Transcendental Law 3, no. 2 (July 31, 2022): 98–111. http://dx.doi.org/10.23917/jtl.v3i2.17375.
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This article discusses the giving of panaik money to the Bugis marriage customs outside of the dowry obligation. This culture has long been carried out at traditional Bugis weddings. The custom of giving panaik money has become a topic of discussion among academics because it is not included in the pillars and conditions of marriage in Islam or positive law. This is a custom that is sometimes considered burdensome to the prospective groom to cause the marriage to be annulled. This research is library research with a normative approach. It uses a qualitative method, namely, observing and reviewing the obligation to give money for traditional Bugis marriages outside of the dowry. The results of the panaik money research in the study of Islamic law do not conflict with the terms and pillars of marriage. As for the positive legal view, in this case, Law Number 1 of 1974 concerning Marriage concludes that panaik money does not conflict with formal or material requirements, namely in articles 6 to 10, which explain the existence of cultural fusion between customary law and Islamic law in Indonesia which has been recognized. As part of the source of material law in Indonesia. As for the cultural pattern of Bugis ethnic marriage, panaik money is a form of respect and appreciation from the male family to the female family.Panaik Money, Islamic Law, Positive Law, Cultural Customs
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Muthmainnah, Muthmainnah, and Fattah Setiawan Santoso. "Akibat Hukum Harta Bersama Perkawinan Dalam Pewarisan Di Indonesia Analisis Komparatif Hukum Islam Dan Hukum Adat." Ulumuddin : Jurnal Ilmu-ilmu Keislaman 9, no. 1 (November 24, 2019): 81–96. http://dx.doi.org/10.47200/ulumuddin.v9i1.286.
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this paper examines the inheritance relating to joint property in marriage and recipients in the form of a comparison between Islamic law and customary law normatively. Customary law here is related to other customs and customs adopted by the Muslim community. Islamic law and customary law of Indonesian Muslim tribes have in common especially in terms of inheritance barriers. The potential for equality in the distribution of inheritance, including shared and inherited assets, is also very prominent.
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Darmawan, Darmawan. "Influences of ‘Urf in Islamic Law Compilation Concerning Marriage in Indonesia." al-Daulah Jurnal Hukum dan Perundangan Islam 11, no. 1 (April 1, 2021): 149–72. http://dx.doi.org/10.15642/ad.2021.11.1.149-172.
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The scholars of ushul fiqh (uṣūliyyīn) agree that ‘urf al-ṣaḥīḥ, representing an appropriate custom, serves as the legal basis since this is congruent with what is intended in naṣ (Quran and Sunnah). Thus, determining Islamic law should take into account the customs or traditions people adhere to, including inheritance-related matters. In Indonesia, Islamic Law Compilation, the law governing inheritance based on society and religious courts, set forth several articles accommodating ‘urf in the inheritance system. This study aims to investigate which ‘urf has been adopted as a legal guideline in Islamic Law Compilation, and what implications can be caused by ‘urf in Islamic Law Compilation concerning inheritance. With an Islamic Law approach and the theory of ‘urf al-syatibi, this study concludes that there are at least four essential articles regarding the influences of ‘urf in Islamic Law Compilation, consisting of Articles 171 and 174, Article 183, and Article 190, where Article 171 point c mentions the definition of inheritor and Article 174 regulates the classification of inheritors that has an implication on the system of inheritance adopted by Islamic Law Compilation with a strong bilateral principle. Moreover, Article 183 deals with the mechanism of peace in inherited asset distribution, indicating an elaborate individual principle in Islamic Law Compilation. Article 190, however, governs the distribution of marital properties or shared properties, having an implication on the customs of the people of Indonesia who are used to equally sharing assets as adopted by Islamic Law Compilation.
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Jamil, Syahril, Muhammad Adil, Muhammad Torik, Zulmi Ramdani, Muhammad Abdillah, Yen Fikri Rani, and Cholidi . "Changes in Islamic Society and Culture in Customary Marriage Within the Uluan Musi Community." Journal of Population and Social Studies 32 (October 16, 2023): 107–29. http://dx.doi.org/10.25133/jpssv322024.007.
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Marriage is a culture that grows based on three values: religiosity, customary, and national. In Indonesian culture, the marriage of the Uluan Musi community per these three values has changed the implementation procedure. These changes occurred in the structure and culture, which impacted the customary law system. Therefore, this research aims to observe how changes in Islamic law culture in customary practices occurred in the Uluan Musi community. This qualitative study collects data from traditional and religious leaders through in-depth interviews, observations, and documentation. The results indicated that the changes in the Islamic legal culture in the marriage practice were caused by the fading of the meaning of Islamic legal values (i.e., profanization) of marriage customs due to cultural coexistence and globalization. These changes cause social leeway with the potential to lose cultural identity. Therefore, legal remodification must be carried out to maintain the continuity of Islamic law.
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Jun, Hajin. "Protestant Rites and the Problem of Religious Difference in Colonial Korea." Journal of Korean Studies 25, no. 2 (October 1, 2020): 325–51. http://dx.doi.org/10.1215/07311613-8552005.
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Abstract Colonial Korean society was a crucible of ritual conflict and innovation. The confluence of Protestant expansion, Japanese colonization, and cultural nationalism during the early twentieth century brought sweeping changes to Korean ritual life, especially to the all-important Confucian rites of passage. This article examines print media discussions of Protestant rites from the late 1910s to the early 1930s to trace how religious difference emerged as a political problem for Korean cultural nationalists. Early on, Protestant missionaries had banned ancestral veneration and other folk customs while spreading liturgical (marriage and funerary) ceremonies, in an effort to inculcate orthodox doctrines among new believers. Converts’ rejection of indigenous Confucian rites in favor of their own practices, however, soon became the focal point of heated public debates. When Protestants condemned ancestral rites as idolatry, they maligned fellow Koreans as primitive. Meanwhile, the rapid proliferation of Western-style church weddings excessively disseminated religious practices. Above all, cultural nationalists grew alarmed at how faith communities threatened to splinter society, diverting Koreans away from national concerns toward sectarian interests. I argue that Protestant rites prompted nationalist intellectuals to grapple with the sacred and secular, ultimately producing a narrow vision of religion subsumed under the aegis of the nation.
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Mahdaniar, Andi, Hamdan Juhannis, and Usman Usman. "ANALYZING ISLAMIC EDUCATION VALUES FROM BUGIS MARRIAGE PROCESS TRADITION IN BONE, SOUTH SULAWESI." JICSA (Journal of Islamic Civilization in Southeast Asia) 10, no. 2 (November 24, 2021): 245. http://dx.doi.org/10.24252/jicsa.v10i2.24484.
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This article discusses the values of Islamic education in the Bugis traditional marriage procession in the Tanete Riattang Barat sub-district, Bone district. This article uses the type of qualitative research (qualitative research). In this research, the data sources are interviews, observations, and documentation. The informants in this study were Ulama, traditional leaders and local communities. The Bugis traditional marriage procession is not a religious obligation in Islam that determines whether a marriage is valid or not, but the people in the Bugis Bone area believe that the traditional wedding procession carried out has meaning. This can be seen from every series of processions carried out based on Bugis Customs in the Tanete Riattang Barat District, Bone Regency, which can be seen from every wedding procession carried out by the people of the West Riattang Tanete District. These customs are traditions that are carried out from generation to generation and passed down from generation to generation.
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Ruslan Ibragimovich, Seferbekov, and Galbacev Surkhay Magomedovich. "Modern Practices of Commemoration and Mourning in the Funeral Rites of Gumbet Avars: Islamic and Non-Islamic Components." Islamovedenie 14, no. 3 (November 29, 2023): 43–57. http://dx.doi.org/10.21779/2077-8155-2023-14-3-43-57.
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The article is devoted to the analysis of Islamic component in the elements of funeral and memorial rituals with one of the sub-ethnic groups of the Avar – Gumbet Avars. Based on the field ethno-graphic material collected in the villages of Gumbetovsky district of Dagestan applying the methods of historical (historical-genetic, comparative-historical, historical-typological, retrospective) and eth-nological studies (survey, individual and collective interviewing of respondents, par-ticipant observa-tion), commemoration and mourning rituals are studied as forms of expressing grief. As the field material showed, the funeral and memorial rites of Gumbet Avars demonstrate their ideas of the posthumous reincarnation of the soul, the other world, the connection between the living and the dead, honoring the souls of the dead, caring for them. An analysis of the commemoration and mourning rites has demonstrated both their common features and local diversity, the stability of tra-ditional beliefs and a growing influence of Islam since the early 1990s of the 20th century. In differ-ent villages of Gumbetovsky district, commemorations are held on various days fixed by tradition, as well as on the anniversary day after the death of a person. Ta'ziya, dhikr and sadaqa (alms-giving) make their Islamic component. The remaining funeral rites are manifestations of so-called “domestic Islam”. The reflexes of mourning are growing beards by men for a certain period, while women wear dark-colored clothes for a year. Widows observed the iddah period and usually did not marry after it. Observance of the iddah period can be considered an Islamic component in mourning customs, while the rest belong to traditional rituals. This confirms the syncretic nature of the funeral and memorial rites of Gumbet Avars with the dominant Islamic religious canons and relics of traditional beliefs. Despite the strengthening of the positions of Islam, traditional beliefs remain and this is one of the paradoxes of the zone of local civilizations, such as Dagestan and the North Caucasus.
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Rafianti, Fitri, Arik Dwijayanto, and Azharuddin Mohd Dali. "The Dialectics of Islamic Law and Customary Law on Marriage Concept of Javanese Muslim in Malaysia." Justicia Islamica 18, no. 2 (November 19, 2021): 298–317. http://dx.doi.org/10.21154/justicia.v18i2.3126.
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In Malaysia, customary law, especially marriage, should follow Islamic laws. Customary law should not conflict with Islamic law. On the contrary, the Muslim community of Javanese descent in Malaysia can combine customary and Islamic laws balanced. They maintain Javanese marriage traditions by harmonizing Malay customs and Islamic marriage laws, such as rewang (helping each other), slametan (praying together), tunangan (engagement), ijaban (wedding), and nyumbang (donating). To contribute to previous studies, this article aims to critically examine the dialectic between customary and Islamic laws regarding the marriage tradition of the Javanese Muslim community in Selangor and Johor, Malaysia. The analysis results show that the dialectic of customary and Islamic laws concerning the concept of marriage for the Javanese Muslim community in Malaysia encourages negotiations so that customs in harmony with the Islamic law can be maintained, and conflicting traditions can be abandoned. The dialectic between customary and Islamic laws in the marriages of Javanese Muslim communities in Malaysia is closely related to social, economic, and traditional symbols of carrying out religious teachings, strengthening solidarity, and preserving tradition.Di Malaysia, keberadaan hukum adat harus mengikuti hukum Islam khususnya dalam tradisi perkawinan sehingga hukum adat tidak boleh bertentangan dengan hukum Islam. Berbeda dengan masyarakat Muslim Keturunan Jawa di Malaysia yang mampu memadukan hukum adat dan hukum Islam secara seimbang. Mereka mempertahankan tradisi perkawinan Jawa dengan memadukan adat Melayu dan hukum perkawinan Islam seperti rewang, slametan, tunangan, ijaban, dan nyumbang. Untuk berkontribusi pada kajian terdahulu, artikel ini bertujuan untuk mengkaji secara kritis dialektika antara hukum adat dan hukum Islam dalam tradisi perkawinan masyarakat Muslim Keturunan Jawa di Selangor dan Johor, Malaysia. Kajian dalam artikel ini menunjukkan bahwa dialektika hukum adat dan hukum Islam dalam konsep perkawinan masyarakat Muslim Keturunan Jawa di Malaysia mendorong terjadinya negosiasi sehingga adat yang selaras dengan hukum Islam tetap dipertahankan dan tradisi yang bertentangan ditinggalkan. Dialektika antara hukum adat dan hukum Islam dalam perkawinan masyarakat Muslim Keturunan Jawa di Malaysia sangat terkait erat dengan simbol sosial, ekonomi dan tradisi sebagai bagian dari menjalankan ajaran agama, memperkuat solidaritas dan melestarikan adat
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Kasman, Kasman, Yasir Nasution, and Pagar Pasaribu. "Marriage Tradition of Marlojong in Community of Mandailing Natal District (Study of Islamic and Positive Law Implementation)." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 2 (May 31, 2019): 448–60. http://dx.doi.org/10.33258/birci.v2i2.320.
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This study is aimed to describe the marriage tradition of Marlojong in community of Mandailing Natal District. This study focuses on study of Islamic and positive law implementation of the marlojong. This study is conducted by using descriptive qualitative approach because this study is to understand phenomena related to the implementation of marriage law in a natural setting of society, to understand a phenomenon based on information data obtained from informants. The result shows that there are there motivations of marlojong marriage implementation in Mandailing Natal District. First because they were unable to pay the dowry / tuor requested by the parents of the girl. Second, because they were not allowed to get married. Third, because they avoided the costs of implementing the marriage customs. The implementation of marlojong marriage in the Mandailing Natal community does not contradict the provisions of Islamic law. Pillars and marital conditions are met in accordance with the provisions of Islamic law. So that the marlojong marriage carried out by the Mandailing community is legal according to Islamic Law. The implementation of Marlojong marriage to the Mandailing Natal community according to Positive Law in Indonesia is legal because it does not violate the material requirements and formal requirements that have been determined in Law No. 1 of 1974 concerning Marriage and Compilation of Islamic Law.
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Putri, Nadia Ananda, Kasuwi Saiban, Sunarjo Sunarjo, and Khotbatul Laila. "Kedudukan Uang Panaik Sebagai Syarat Perkawinan Dalam Adat Suku Bugis Menurut Hukum Islam." Bhirawa Law Journal 2, no. 1 (May 31, 2021): 33–44. http://dx.doi.org/10.26905/blj.v2i1.5852.
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Bugis people, south Sulawesi, who are predominantly Muslim before carrying out marriage has a tradition of customs namely Money panaik. Panaik money is the giving of some money from the candidates the bridegroom to the bride’s party as a form of respect and as shopping money, customs traditions in the community,This Bugis tribe is mandatory or as a pre-condition of marriage which if no panaik money means no marriage, panaik money is determine based on the social status of the bride’s family, the level of education woman, up to the physical condition, the higher the status of a woman then the higher the nominal panaik money is determined. In law islam there areno provisions governing panaik money and only oblige the giving of dowry from the male candidate to the female candidate, not there is a provision regarding the size of the dowry but it is recommended that women who well is a woman who does not burden the bridegroom with excessive dowry. This study examines regarding the position of panaik money as a condition of marriage in tribal customs according to Islamiclaw and how the consequences of the marriage law are not qualified panaik money in bugis tribal customs according to Islamic law. This study uses a normative juridical approach. This approach focuses on researching library materials such as relevant laws and other sources. The results of this study are the position of money which is not regulated in Islamic Law, but the law is permissible because it is a form of gift and as long as it is not burdensome to the party giving, but if the demand for panaik money is too high and the prospective groom cannot fulfill it, it causes the marriage to be canceled and eloping, then Islam prohibits something that is superfluous, and the higher the amount of panaik money that can be deliberated as much as possible by theprospective bride and groom.
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Basumatary, Dr Dipen. "The Meche of Nepal and their Life Cycle." Volume-2: Issue-8 (September, 2020) 2, no. 8 (October 1, 2020): 1–16. http://dx.doi.org/10.36099/ajahss.2.8.1.
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The Meche community is one of the indigenous tribal communities of Nepal. They have been living on the bank of Mechi River in the eastern border of the Himalayan kingdom of Nepal.The majority of the Meche people are concentrated in the Jhapa District from time immemorial. They are considered as the subgroup of the Bodo community. It is considered as one of the endangered ethnic tribes numbering 10 out of 59 indigenous communities of Nepal. They worship a commonly grown cactus plant called ‘Siju or Sijou’ (Euphorbia roylena; Euphorbiaceae) in the name of BathouBwrai (God). They are agrarian and living with a simple life. The economic condition of Mechecommunity is not sound but they manage their daily meals well by various means. TheMeche follows age-old cultural traditions over the years. They have a rich cultural heritage with their own identity and a way of life. They have a religion, language, literature, customs and traditions etc. The majority of the Mechepeople concentrated in the Jhapa District of Nepal. The Meche follows an age-old cultural tradition over the years. They have a well organized religion, culture, customs and traditions. Hence, the present study would focus on their ethnic background; society and their life cycle i.e. birth rites, marriage and death rites.
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Mundzir, Chaerul, Muhammad Arif, and Abdul Syatar. "The Integration of Islam with the Local Culture of Tanete Kingdom (a Cultural Approach to the Historical Study)." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 14, no. 2 (December 22, 2021): 137–60. http://dx.doi.org/10.35905/kur.v14i2.2120.
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Tanete is one of the Bugis Kingdoms in South Sulawesi which has been established since the 16th century. This paper aims to explain the influence of Islamization on the socio-cultural life of the Tanete Kingdom in the 17th – 18th centuries. The process of Islamization which was started by King Tanete IX, named Petta Sugie, had an impact on two things, first, Islam was integrated in the elements of government with the existence of a saraq institution led by a Kalie. Second, the process of Islamization has an impact on initiation ceremonies or rites de passage. The changes were marked by the addition of Islamic elements and values in the birth-marriage-funeral rites
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Anhar, Hanifah Indriyani. "Perjanjian Perkawinan Perampam Dene Dalam Adat Gayo: Kajian, Praktik, Dan Faktor Keberlangsungan." YUSTISIA MERDEKA : Jurnal Ilmiah Hukum 9, no. 2 (December 14, 2023): 13–22. http://dx.doi.org/10.33319/yume.v9i2.230.
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Customs are considered outdated by the younger generation. However, there are some Gayo customs that are still strong and being maintained. One of them is the marriage agreement of perampam dene in the Gayo custom. Until nowadays, the marriage agreement of perampam dene is still being implemented. Whereas the Indonesian people already have very vital rules regarding marriage agreements. Provisions regarding marriage agreements are contained in Law Number 1 of 1974 concerning Marriage and the Compilation of Islamic Law (KHI). Based on the results of the study, it is concluded that: first, perampam dene is carried out by the Reje receiving reports and giving advice to the family (temerap mulo). Sarak Opat consults and analyzes the chronology of events. Next, define the actions to solve the problem. Petue and the imem of the village mediate between families to get a reconciliation agreement. If there is a violation, Reje will return to act and deal with it. If it is not completed at the reje level, it continues to the level of mukim, if it is not completed at the mukim level, it can be brought to positive law for customary considerations. Second, the continued implementation of perampam dene is intended to accomplish marital harmony, conformity of perampam dene with Islamic teachings, and create order in society.
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Ainiyah, Qurrotul. "TA'ARUF LOCALITY: INTEGRATION OF ISLAMIC LAW AND CUSTOMARY LAW OF THE PHENOMENON USING TRIBE GREDOAN IN BANYUWANGI." Al-Qadha 6, no. 1 (June 27, 2019): 1–18. http://dx.doi.org/10.32505/qadha.v6i1.1287.
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This research is a study which used a qualitative approach with the type field research, which is related to the Gredoan tradition as the event of looking for a life partnerin using community located on Macan Putih Village, Kabat district in banyuwangi. In thispaper will explain how is the custom to find a mate in Banyuwangi society that has lastedsince long ago. Gredoan is the relations between customary law and Islamic law whichseeks to integrate between the customary laws with Islamic law in matters of marriage. theContributions of research are: First, there is public space in the form of practice the ta'arufprocess towards marriage in Banyuwangi Using society which known as gredoan custom.Second, that Islamic law turns out to have spaces to accommodate the customs as the jointsof Islamic law. gredoan Tradition as an al-„urf in using community of banyuwangi inta'aruf process towards marriage, it obtains legitimacy by the maqāṣid al-syarīʿah which isbased on the rules is al-âdat al-Muhakkamah.
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Akchayev, Farrukh, Hakima Davlatova, and Dilnoza Jumanazarova. "Views and customs of Jizzakh people regarding parturition." Общество и инновации 2, no. 5/S (June 16, 2021): 22–29. http://dx.doi.org/10.47689/2181-1415-vol2-iss5/s-pp22-29.
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In this article, traces of ancient devout beliefs within the views of the peoples of the Jizzakh oasis on childbearing are displayed in the following cases; that is, within the rites and ceremonies held in the holy shrines and shrines; within the sanctification of certain attributes, in the traditions and ceremonies organized by the bakhshis in the homes of the people, and in the advantageous encounter with Islamic conventions indeed today, it is explained on the basis of ethnographic information obtained in the course of field investigate. At the same time, there are well known sees that epitomize the appearances of antiquated religious convictions that have been preserved in these traditions and ceremonies; the transformational forms in them and the ethnolocal aspects of the ceremonies performed are proved.
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Kadyrov, Rasim Reshatovich. "Religious syncretism in the funeral and memorial rites of the Crimean Tatars in modern times." Genesis: исторические исследования, no. 1 (January 2024): 44–51. http://dx.doi.org/10.25136/2409-868x.2024.1.69554.
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The author touches upon the funeral and memorial customs and rituals of the Crimean Tatars, in particular their content and transformation. The main purpose of the study is to examine the mutual influence of religions and identify elements of ancient pre-Islamic beliefs in the funeral culture of the Crimean Tatars during the late XVIII-early XX centuries. Based on this, the author of the work had two main tasks: 1. To highlight and characterize the main customs and rituals that formed the funeral and memorial complex during the specified period; 2. to highlight the rituals that are conditioned by religious prescriptions and rituals formed as a result of the mutual influence of ancient Turkic views with Islamic religious norms. In general, based on the fact that customs and traditions imply an inherited set of behavior, studying the ritual component will allow us to assess the stability of the development of the spiritual culture of the Crimean Tatars. An analysis of ethnographic descriptions, diaries and records of travelers published in the XIX - early XX century was carried out on this topic. The 20th century allows us to reconstruct the funeral rite and identify elements not related to religious dogmas. The novelty of the research lies in the fact that the conducted rituals are considered through the prism of Islamic doctrine, which allowed us to partially determine the degree of religious syncretism in the culture of the Crimean Tatars and identify specific elements associated with ancient pre-Islamic views. As part of the study, it can be concluded that Muslim religious norms were generally observed. Among them: the order for the speedy burial of the body, the correct corpse laying and the vestments of the deceased. At the same time, there are separate descriptions of the funeral rite, where some variability in the performance of rituals is presented, in particular, improper sitting of the corpse and the presence of inventory, which is explained by religious competence and the preservation of echoes of ancient pre-Islamic cults. The echoes of ancient cults are mainly traced in memorial rites, through a ritual meal. Cooking, especially the food that the deceased loved, refers us to the veneration of the cult of ancestors, which was represented among the Turkic-speaking tribes before the adoption of Islam. At the same time, since the meals were accompanied by the recitation of prayers for the deceased, they were firmly associated with religious norms among the inhabitants.
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Purnama, Andi Oktami Dewi Artha Ayu, Andi Muhammad Yusuf, Lia Amelia, and Muhammad Ibrahim. "Rituals in acculturation of islam and local traditions of the Bajo Tribe in Gorontalo." ETNOSIA : Jurnal Etnografi Indonesia 8, no. 2 (December 31, 2023): 302–13. http://dx.doi.org/10.31947/etnosia.v8i2.32207.
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This study investigates the process of assimilation of Islamic practices and indigenous customs inside the ceremonies conducted by the Bajo Tribe. The rites performed by the Bajo people encompass a fusion of Islamic tenets with their indigenous beliefs, specifically centered around their reverence for the sea's sovereign. The amalgamation of these two ideologies yields a potent synergy. The Bajo people, as Muslims, fulfill the religious obligations of Islam, which includes commemorating the birth anniversary of the Prophet Muhammad SAW. In addition, the Bajo people also perform the Massoro and Bate' rituals, which are the most significant traditional ceremonies of the Bajo Tribe in Torosiaje Village. The Bajo tribe's customs are shaped by the integration and embodiment of these two ideas, which are expressed through values, norms, and laws that serve as guiding principles for their way of life. The ceremonies performed by the Bajo people stem from established traditions passed down through generations.
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CEAUȘESCU, Anca. "The Roles the Women Had within the Family, in the Traditional Romanian Society. Considerations of the Feminine Hypostases in the Rites of Passage." Anuarul Institutului de Cercetări Socio-Umane „C.S. Nicolăescu-Plopșor” 2023 (December 5, 2023): 115–30. http://dx.doi.org/10.59277/csnpissh.2023.09.
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"From the great diversity of female roles, in the present work we have proposed to review some important aspects that define the role of women in the Romanian traditional family, with special attention to the important biological thresholds that man crosses throughout his existence his (birth, marriage, death). It is known that in the essential moments of life, man undergoes a transition, a translation between two special existential modes, between two states or between two human conditions. These changes in the state of the man, within the family or the wider social group, presuppose an imbalance in the system of social relations. In this context, the customs, rites and rituals of the rites of passage have the role of restoring the affected balance and protecting the individual against the malevolent forces that are triggered during these periods. In practicing the ritual and ceremonial acts occasioned by these moments in human life, the woman has the essential role, and it is her responsibility to carry them out."
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Masburiyah, Masburiyah, and Muhammad Ismail. "The values of the Indigenous Religiosity and Culture in the village Bedaro." Kontekstualita 34, no. 02 (December 12, 2019): 11–30. http://dx.doi.org/10.30631/34.2.11-30.
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This study aims to determine the uniqueness of a custom and Regiliusity or religious practices carried out by the Bedaro community. This research uses qualitative research methods with a phenomenalogic approach. The results showed that: 1) The factors causing the benefit and loss of some of the unique marriage customs that are commonly carried out in Bedaro Village are customs that are usually done just missed, without any comments, responses from the community, traditional leaders, religious leaders, youth, village governments and so on. 2) The factors causing the revival of unique marriage customs as well as making changes in the marriage customs in Bedaro Village are because they see the situation and conditions of the Bedaro community due to the rise of early marriage, divorce, and the people who are going to get married cannot read the Quran. 3) The unique forms of Islamic practice found in Bedaro village, and its implications for the local community, namely wirid after Friday prayers, verses about the doom of the tomb, nasid verses, grave pilgrimages on the day of Eid, making ashura porridge, qadha prayers, ulur antar bajawek. This shows that custom should follow sharia, not the other way around. A religious figure who carries out a practice should be based on sources both from the Quran and hadith, not based on traditions or cultures that have been valid for generations.
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Mulyadi, Mulyadi, Asmuni Asmuni, and Sukiman Sukiman. "Indonesian Islamic Law Review on the Marriage Customs of Juelen and Angkap in Gayo Tribes, Central Aceh District." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 2 (May 30, 2019): 427–36. http://dx.doi.org/10.33258/birci.v2i2.318.
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This study presents the latest information on a review of Islamic law towards marriage customs of juelen and angkap in Gayo tribe, Central Aceh District. This research uses the theory of mashlahah: the applicative theory is used in analyzing the research data and in the end of the research shows that the effect of marriage custom of Gayo on juelen and angkap must continue to give part to each party (ex-husband and wife) especially the marriage of Angkap, and if there is a dowry debt as in marriage of angkap, then it can be settled after sharing of shared assets between the former wife and husband. This awarding is based on consideration of mercy on the basis of providing guarantees in life after the divorce occurred. Obviously by giving a share to the husband or wife of shared assets as a result of the marriage customs of juelen / angkap in Gayo custom, it is still based on the idea behind the spirit of KHI that seeks to translate shared assets as a means to guarantee life after divorce and of course this is in line with the legal basis Islam. Thus, the formulation of article 85-97 KHI is considered to fulfill the values of benefit in maintaining humanitarian relations and the benefit of family.
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Haris, Haris Mahfud Khoirul Anam, and Ismail Marzuki. "ANALISIS HUKUM ISLAM DAN HUKUM ADAT TERHADAP TRADISI PERKAWINAN MASYARAKAT BERDASARKAN PRIMBON (STUDI KASUS DI DESA KUMBANG SARI KEC. JANGKAR KAB. SITUBONDO)." Jurnal Darussalam: Jurnal Pendidikan, Komunikasi dan Pemikiran Hukum Islam 14, no. 2 (May 6, 2023): 235–49. http://dx.doi.org/10.30739/darussalam.v14i2.2144.
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Culture is the legacy of our ancestors. Some people believe culture is something that is sacred and important to do because it has a good impact and some people also believe that custom or culture can cause bad things if it is not practiced in life. Javanese society is still thick with all its culture, one example of marriage culture. Marriage is a very sacred procession in which there are many things that must be passed, especially for Javanese people. Before carrying out marriages, Javanese people usually carry out auspicious day calculations which are often called primbon. Where this primbon is done to calculate the pros and cons of a family of couples who will marry. In this study, the researcher focused on the analysis of Islamic law and customary law on community marriage traditions based on primbon (a case study in the village Kumbang Sari, Jangkar District, Situbondo Regency). the author finds that the local community still adheres to adat, especially in matters of marriage. On this occasion, the author will reveal about the process of calculating good days and good dates (Primbon) according to the views of customary law and Islamic law. The author thinks this research is very good, considering that in this era there are not many people who preserve customs and culture, field studies in the village of Kambang sari the authors found that the majority of the people there still adhere to Javanese customs, especially regarding marriage in terms of determining auspicious days and auspicious dates. in a marriage.
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Husnul Hayana Daulay. "Pre-Wedding Processes in Mandailing Traditional Perfective Uruf (Case Study of Padang Lawas Regency)." Jurnal Penelitian Agama 23, no. 2 (December 1, 2022): 231–46. http://dx.doi.org/10.24090/jpa.v23i2.2022.pp231-246.
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Every Marriage in the Mandailing custom is not only an inner birth bond between a man and a woman but there is a customary bond that has values that must be adhered to. Marriage, in the sense of customary engagement, is a marriage that has legal consequences for customary law, which applies in the society in question. The result of this law occurs, for example, in the presence of application relationships that are the taste of relatives (child relations, bachelors of daughters) and rasah tuha (relationships between the family of the future husband and wife).
Marriage in mandailing custom is something very sacred, every procession or practice in marriage is attached to traditional values, be it premarital processions such as mangaririt boru, padamos hata, patobang hata, and senior sere. Post-marriage processions such as, marulahari, mangupa-upa and so on, all this is inseparable from the customs that are still attached to the Mandailing customs. All the traditional practices of Mandailing are inseparable from the role of dalihan na tolu especially when it comes to marriage. The urf included in the Marriage Procession in the Mandailing custom is 'urf fasid which is a rule that is applicable and recognized by the community but contrary to Islamic law.