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The Traditional Leader's Views About the Role of Dayak

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The Traditional Leader's Views About the Role of Dayak THE TRADITIONAL LEADER’S VIEWS ABOUT THE ROLE OF DAYAK NGAJU MARRIAGE AGREEMENT IN PERSPECTIVE OF SADD ADZ- DZARÎ’AH (Case Study at Pahandut Sub District, Kota Palangka Raya) Thesis By: Zahrotul Jannah NIM 12210110 AL-AHWAL AL-SYAKHSHIYYAH DEPARTEMENT SHARIA FACULITY MAULANA MALIK IBRAHIM STATE ISLAMIC UNIVERSITY MALANG 2016 THE TRADITIONAL LEADER’S VIEWS ABOUT THE ROLE OF DAYAK NGAJU MARRIAGE AGREEMENT IN PERSPECTIVE OF SADD ADZ- DZARÎ’AH (Case Study at Pahandut Sub District, Kota Palangka Raya) Thesis By: Zahrotul Jannah NIM 12210110 AL-AHWAL AL-SYAKHSHIYYAH DEPARTEMENT SHARIA FACULITY MAULANA MALIK IBRAHIM STATE ISLAMIC UNIVERSITY MALANG 2016 ii MOTTO َوإ ْن َأ َرْد ُ ُُت إ ْس ِت ْب َدإ َل َزْوجٍ َم ََك َن َزْوجٍ َوَأ تَيْ ُ ُْت إ ْح َدإ ُه َّن ِقنْ َطا ًرإ فَ ََل تَبْ ُخ ُذوإ ِمنْ ُه َشيْئًا ِ ِ َأتَبْ ُخ ُذوهَ ُه ُ ُْبتَا ًًن َوإثْ ًما ُمِبينًا ِ “And if you intend replacing one wife with another and you have given one of them a heap of gold, then do not take away anything from it. Would you take it by slander and as manifest sin?” و َكي َف تَبْ ُخ ُذوهَ ُه وقَ ْد َأفْ ََض بَ ْع ُض ُ ُْك إ ََل بَ ْع ٍض وَأ َخ ْذ َن ِمنْ ُ ُْك ِميثَاقًا غَ ِلي ًظا َ ْ َ ِ َ “And how could you take it while you have gone in unto each other, and they have taken a strong covenant from you?” (Surah An-Nisa’, Verse 20-21) iii iv v vi vii ACKNOWLEDGMENT All praises due to Allah, the Cherisher and Sustainer of all the worlds. There is neither might nor power but with Allah the Great, the Exalted. With only His Grace and Guidance, this thesis entitled “The Traditional Leader‟s Views About The Role of Dayak Ngaju Marriage Agreement In Perspective of Sadd Dzarî‟ah, Case Study At Pahandut Sub District, Kota Palangka Raya” could be completed, and also with His benevolence and love, peace and tranquility of the soul. Peace be upon the Prophet Muhammad (saw) who had brought us from darkness into the light, in this life. May we be together with those who believe and receive intercession from Him in the Day of Judgment. Amîn. With all the support and help, discussions, guidance and directions from all parties involved during the process of completing this thesis, the author wishes to express his utmost gratitude to the following: 1. Prof. Dr. H. Mudjia Rahardja, as the Rector of State Islamic University, Maulana Malik Ibrahim Malang. 2. Dr. H. Roibin, M. Ag., as the Dean of the Sharia Faculty of State Islamic University, Maulana Malik Ibrahim Malang. 3. Dr. Sudirman, M.A., as the Head of Al-Ahwal Al-Syakhshiyyah Department of Sharia Faculty and also as the supervisor in writing this thesis. Thanks for all time given to me for guidance, briefing, and motivation in completing this thesis. May Allah (SWT) always keep him and his family with blessings. viii 4. All lecturers for their sincere and dedicated teaching and supervisory efforts. May Allah (SWT) shower them with His blessings. 5. All staffs of the Sharia Faculty of State Islamic University, Maulana Malik Ibrahim, Malang. The writer expresses gratitude for all their support and cooperation during the course of completing this thesis 6. My beloved Father Muhammad Thoyib S.H.I., M.H. and my lovely Mother Susmiati S.Pd.I which is always giving support, contributions, source of spirit and inspiration of the writer. 7. My Beloved Sister Nikmatul Jannah Pratiwi and My beloved Brother Muhammad Nidzom Al-Munawar which is always giving me support to fight hard. For Ulfa Alifiani and Syafiuddin thanks a lot for everything. 8. My friends of International Class Program (ICP) 2012 who always give support, encouragement, knowledge and discussion that has help and accompanied the writer during their education at Sharia Faculty. 9. My friends at Sharia Faculty, Department of Al-Ahwal Al-Syakhsiyyah 2012, who has helped in the process of thesis writing. 10. For all my beloved squads in Bani Wahid Community. Especially for Musdalifah, Dian Fathanisah, Diniharia Kurnia, Ulfah Hurriyah, Rafifatul Karimah Yusuf, Demma Zakiyah M, Ulya Dina, Nurin Nazlah, ect. Thanks for everything and I love you all. 11. Thousand thanks for my beloved friends in one mission, especially for Mas Fakhrur Rozi, Dewi Fitriyana, Nanda Layli A, Eni Rohmawati, Nur Afifah, Panggi, Cendekiawan, Gus Fairuz, Khoirur Roziqin, ect that is ix unmentioned one by one. Thanks for always supporting me in every single day. 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 from perfection, the author appreciates constructive critics and suggestions for the improvement and betterment of this thesis. Malang, 25 August 2016 Writer, Zahrotul Jannah NIM 12210110 x 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 a = 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 xi w = و s = س h = ه sy= ش y = ي sh = ص which is usually represented by and alif, when it is at (ء ) The hamzah the begining of a word, henceforth it is transliterated following its vocal pronouncing and not represented in writing. However, when it is in the middle or end of a word, it is represented by a coma facing upwards ( ‟ ), as oppose to .”ع “ a comma ( „ ) which replaces the C. Long Vowel and Diftong In every written Arabic text in the latin form, its vowels fathah is written with “a”, kasrah with “i”, and dlommah with “u”, whereas elongated vowels are written as such: becomes qâla قال Elongated (a) vowel = â example becomes qîla قيل Elongated (i) vowel = î example becomes dûna دون Elongated (u) vowel = û example Specially for the pronouncing of ya' nisbat (in association), it cannot represented by "i", unless it is written as "iy" so as to represent the ya' nisbat at the end. The same goes for sound of a diftong, wawu and ya' after fathah it is written as "aw" da "ay". Study the following examples: becomes qawlun قول example و = (Diftong (aw xii becomes khayrun خير example ي = (Diftong (ay (ة) D. Ta’ Marbûthah Ta‟ marbûthah is transliterated as “t” if it is in the middle of word, but if it is Ta‟ marbûthah at the end, then it is transliterated as “h”. For example: will be al-risalat li al-mudarrisah, or if it happens to be in the الرسالة للمدرسة middle of a phrase which constitutes mudlaf and mudlafilayh, then the transliteration will be using “t” which is enjoined with the previous word, for .becomes fi rahmatillah فى رحمة هللا example E. Definite Article ,and it written in small letters (ال) ”Arabic has only one article, “al 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. xiii TABLE OF CONTENT FRONT COVER TITLE SHEET ............................................................................................... ii MOTTO .......................................................................................................... iii STATEMENT OF THE AUTHENTICITY ................................................ iv APPROVAL SHEET ..................................................................................... v CONSULTATION PROOF .......................................................................... vi ACKNOWLEDGEMENT ............................................................................. vii TRANSLATION GUIDENCE ...................................................................... x TABLE OF CONTENT ................................................................................. xiii ABSTRACT .................................................................................................... xiv CHAPTER I: INTRODUCTION ................................................................. 1 A. Background of Research ............................................................... 1 B. Statement of Problem .................................................................... 8 C. Objective of Research ................................................................... 9 D. The Benefits of Research .............................................................. 9 E. Operational Definitiion ................................................................. 10 F. The Systematic of Discussion ....................................................... 11 CHAPTER II: REVIEW OF RELATED LITERATURE A. Previous Research… ..................................................................... 13 B. Theoritical Framework ................................................................. 16 xiv 1. Dayak Tribe In Indonesia ......................................................... 16 2. Marriage Agreement In Indonesia ............................................ 20 3. The Concept of Sadd Adz-Dzarî‟ah
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