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.