Papuan Traditional Ceremony of Marriage of Aceh Community

Wednesday, 2, 2018 Papers
Arranged by :



Tgk.Abdillah.SE
PRODI ECONOMIC MAJEMEN
FACULTY OF ECONOMICS
STIE BUMI PERSADA
2018

FOREWORD
Praise and gratitude to the presence of God Almighty who has bestowed His mercy and grace so that I can complete the preparation of a paper entitled "The Marriage Ceremony of the Acehnese People" just in time. The preparation of this paper is intended to fulfill the task of the Aceh Traditional and Culture Course. This paper contains about the marriage stages of indigenous Acehnese society. The preparation of this paper can not be separated from the help and support from various parties. Therefore we would like to thank the parties who have participated and supported in the settlement of this paper. We realize that this paper is far from perfection, due to the limitations of ability, knowledge and experience. Therefore we apologize if in writing and working of this paper there are errors or imperfections. We look forward to suggestions and constructive criticisms for future improvements. We also hope that this paper can be useful for all parties in the future.

Lhokseumawe, October 2018
Authors

Tgk.Abdillah.SE

TABLE OF CONTENTS
FOREWORD ................................................ ............................................ i
TABLE OF CONTENTS ................................................ ............................ii
CHAPTER I INTRODUCTION ............................................... ....................1
A. Background .............................................. .................................. ......2
D. Benefits ............................................... ...............................................2
CHAPTER II DISCUSSION ............................................... .......................3
A. The Meaning and Law of Marriage ............................................ .......3
B. Marital Ceremony Equipment & Materials .......................................5
C. Time and Venue of Marriage Ceremony ...........................................6
D. Stages and Process of Marriage Ceremony .....................................6
E. Marital Ceremony Values ​​........................................... .....................13
CHAPTER IV CLOSING ............................................... ...........................15
A. Conclusion ............................................... .......................................15
B. Suggestions ............................................... ......................................15
BIBLIOGRAPHY ................................................ ....................................16

CHAPTER I
PRELIMINARY
A. Background
Customary bak poe 'teumeureuhom,
The marriage ceremony is one of a series of ceremonies conducted in the life cycle of the Acehnese. Marriage occupies an important position in the interfaith community of Aceh. Marriage is an important process in one's life. In fact, not infrequently people regard marriage as something sacred in life. Therefore, the customs of Aceh set the marriage ceremony.

Aceh's traditional marriage ceremony is not a mere ritual process. Aceh marriage ceremonies contain various philosophical meanings. Biologically, marriage is an attempt to legalize sexual activity between men and women as well as getting offspring. Almost all indigenous groups in Aceh rarely talk about biological motives because they consider it taboo. Although the motive lives in the consciousness of society.

Marriage ultimately concerns two things. On the one hand, customary and religious norms prohibit promiscuity between men and women. On the other hand, Aceh's customary norms put pressure on parents to marry off their children, when their children have reached the time (sexual maturity), which in Aceh is called trok umu. In addition to the biological needs of marriage also functions socially. The newly married couple will live together in one fellowship, and the bond is recognized and agreed upon by members of the community. The new family is required to work with their relative's family, sometimes family of their relatives in taking care of the household. These principles apply to all indigenous groups in Aceh.

B. Problem Formulation
Based on the background then the formula of the problem is as follows:

What is the understanding and law of marriage?
What are the tools and materials of a marriage ceremony?
3.When and where is the place of marriage?
How are marriage stage and process?
What are the values ​​of a marriage ceremony?
C. Purpose
Based on the above issues, the objectives of this paper are:

To know the meaning and law of marriage.
To know the equipment and materials of marriage ceremony.
3.To know the time and place of the implementation of the marriage ceremony.
4.To know the stages and process of marriage.
To know the values ​​of marriage.
D.benefits
Preparation of this paper is expected to provide benefits that is to increase knowledge and insight into how the tradition of marriage traditionally Aceh yes it Adat Bak Poe 'Teumeureuhom

CHAPTER II
DISCUSSION.
A. Arti and Marriage Law
1.Arti Marriage

Marriage comes from the basic word of marriage. The word marriage has similarities to the word mating. According to the Indonesian language, the word marriage means to gather or unite. According to the term syarak, marriage means doing a contract or covenant to bind themselves between a man and a woman who aims to justify the sexual relationship between the two on a voluntary basis for the realization of a happy family that is blessed by Allh SWT.
Marriage is fitrah which means the nature and origin of human beings as creatures of Allah SWT. Every human being who is mature and physically and mentally healthy will need a life partner who is opposite sex. A living companion who can meet the biological needs, who can love and be loved, who can love and be loved, and who can work together to bring peace, peace, and well-being into married life. Word of ALLAH SWT, QS. An-Nuur 32;

و انكحوا الايامى منكم و الصلحين من عبادكم و امائكم ان يكونوا فقرآء يغنهم الله من فضله, و الله واسع عليم. النور:

Meaning;
And marry those who are alone among you, and the worthy (married) of your male slaves and your female servants. If they are poor God will enable them with His grace. And Allah is vast (His grace) again Knowing

The marriage includes an act which has been exemplified by the Prophet Muhammad. or the sunnah of the Prophet. In this case the Messenger of Allah. said: From Anas bin Malik ra., that the Prophet praising Allah SWT and flattering him, he said: "But I pray, sleep, fast, eat, and marry women, anyone who does not like my deeds, then he is not from my class". (Narrated by Al-Bukhari and Muslim);

عن انس ان نفرا من اصحاب النبي ص قال بعضهم: لا اتزوج. و قال بعضهم: اصلى و لا انام. و قال بعضهم: اصوم و لا افطر, فبلغ ذلك النبي ص فقال: ما بال اقوام قالوا كذا و كذا. لكنى اصوم و افطر و اصلى و انام و اتزوج النساء, فمن رغب عن سنتى فليس منى. احمد و البخارى و مسلم

Meaning;
And from Anas, that there are some Prophet's companions who say, "I will not marry". Some say, "I will pray constantly and will not sleep". And some say, "I will fast continually". Then it came to the Prophet (s), then he said, "What is the condition of the people, they say so and so ?. And I fasted and fasted, prayed and slept, and I married a woman. So whoever does not like my sunnah is not from my class

Marriage Law
a. The Law of Marriage is Mubah
According to most scholars, the original law of marriage is a mubah, meaning that the work can be left abandoned. Worked on no reward and nullified innocent. Nevertheless, in terms of the conditions of the person who will make the marriage, marriage law can turn into sunnah, compulsory, makruh or haram.
b. The marriage of the Sunnah
Most scholars argue that in principle marriage is sunnah. The reason they point out that the marriage order in various Qur'aans and hadiths is only a recommendation despite the many amar words in the verse and the hadith. However, it is not an amar which means obligatory because not all amar must be obligatory, sometimes showing sunnah even one time only mubah. The marriage law sunnah for people who have been able to give a living and willing to marry.

c. Marriage is Mandatory
The marriage becomes obligatory in the opinion of some scholars on the grounds that various verses and hadiths mentioned above are obligatory. Especially based on the hadith narrated Ibn Majah as in the words of the Prophet, "Whoever does not want to do my sunnah, then not including my class". Furthermore, marriage is obligatory in accordance with factors and situations. If there is a cause and certain factors that accompany the marriage becomes mandatory. Example: if the condition of a person is able to give a living and afraid to fall on the act of adultery, in such situations and conditions of marriage. For adultery is a vile and bad deed that is forbidden by Allah SWT. Messenger of Allah. The following Hadith also explains the obligation of a person to marry:

عَنْ مَعْقِلِ بْنِ يَسَارٍ قَالَ: جَاءَ رَجُلٌ اِلَى النَّبِيِّ ص فَقَالَ: اِنِّى اَصَبْتُ امْرَأَةً ذَاتَ حَسَبٍ وَ جَمَالٍ وَ اِنَّهَا لاَ تَلِدُ، فَاَتَزَوَّجُهَا؟ قَالَ: لاَ. ثُمَّ اَتَاهُ الثَّانِيَةَ فَنَهَاهُ، ثُمَّ اَتَاهُ الثَّالِثَةَ فَقَالَ: تَزَوَّجُوا اْلوَدُوْدَ اْلوَلُوْدَ، فَاِنِّى مُكَاثِرٌ بِكُمْ اْلاُمَمَ. ابو داود و النسائى

From Ma'qil ibn Yasar, he said: A man came to the Prophet (SAS) and he asked, "I have fallen in love with a noblewoman besides beautiful, but he is barren, am I allowed to marry her?" He said, "No". Then the man came again a second time, but the Prophet (s) still forbade it. Then he came again a third time, then he said, "Marry a loving woman and be able to give a lot of offspring, because I am really proud of your many of the other ummah". [HR. Abu Dawud and Nasa'i
HR. Thabrani in Al-Ausath, and Judge. The judge said, "Shahih sanadnya

عن انس رض ان رسول الله ص قال: من رزقه الله امرأة صالحة فقد اعانه على شطر دينه, فليتق الله فى الشطر الباقى. الطبرانى فى الاوسط و الحاكم. و قال الحاكم صحيح الاسناد

From Anas RA, that the Messenger of Allah (SAW) has said, "Whoever Allah has given him is a shalihah wife means God has helped him in half his religion. So bertaqwalah to God for half the rest ".

In the history of Baihaqi;

و فى رواية البيهقى, قال رسول الله ص: اذا تزوج العبد فقد استكمل النصف الباقى.

And in the history of Baihaqi mentioned, Rasulullah SAW said, "When a slave has married, means he has perfect half his religion, then let him piety to Allah in half the rest".

d. The Marriage Law Makruh
The law of marriage becomes makruh if the person who will make a marriage has a strong desire or desire, but he does not have the provision to provide a livelihood dependent.

e. Marriage is Haram
Marriage becomes unlawful for someone who has the intention to harm the woman he marries. In a hadith the Messenger of Allah. once said: "Whoever can not afford to marry let him fast because by fasting his lust for women will decrease". (HR Jamaah Ahli Hadits).

B. Equipment and Wedding Ceremonies
There are several tools to be provided during the Acehnese adat marriage ceremony used at the time of applying, the ceremony before the inauguration of the marriage, and the ceremony of the inauguration of the marriage. This equipment is provided by both parties, ie the bride and groom. Materials and equipment needed, namely:

a. Dowry
The dowry (jenamee) is the sum of money that the bridegroom (linto baro) must submit to the bride (virgin baro) in accordance with the religious and customary provisions.

b. Scorched Money
Scorched money that is binding money handed over by the men along with delivery of dowry. The amount of money is determined by deliberation when linto baro apply.

c. Food, Clothing and Jewelry
Several types of food are needed at the time of the ceremony to deliver the sign. Several types of food are required in the ceremony, such as yellow rice, sponge, dodol, and food for a party dinner. In addition, the equipment should be a complete set of clothing plus toiletries, and a variety of jewelry.

C. Time and Venue of Marriage Ceremony
The timing of the ceremony of the inauguration of marriage (reception) is done by linto baro and dara baro through intermediaries. Timing based on days and months considered by the people of Aceh and the economic capabilities of both parties. Usually the ceremony of marriage ceremony is held after harvest time so as not to burden the parties concerned.
The marriage was held in two places, namely at the home of the parents of baroque linto and baro parent. However, the "two-sided" ceremony was held at the bride's home.

D.Tapanapan and Ceremony Process of Marriage
There are several stages in the marriage ceremony of Aceh since the preparation until after the marriage. These stages have their own ordinances. According Tu.Raman Dayah Panton Labu several stages of customary marriage of Aceh according to customary Po 'teumeureuhom are:

Preparing for Marriage
a) .Jak Keumalon
Jak Keumalen means looking for a potential wife / husband. Jak Keumalen is done in two ways. First, done directly by the male parents; or, second, by a special envoy. Jak Keumalen's intention is to explore the family life of the bride and groom. Usually some of the bridegroom come to stay in touch while paying attention to the prospective bride, home atmosphere, and family behavior. After the visit, the prospective family asks the woman's parents whether her daughter already has a husband. When the speech is good and the answer "yes", the next stage is Jak Ba Ranub.Jak Keumalon because in the past the relationship between men and women is taboo. In addition to the role of parents who are so dominant against children, including mate affairs.
b) .Jak Ba Ranub
After passing the stage Jak Keumalen, next is the ceremony Jak Ba Ranub or ceremony married prospective partner. In this event, linto baro parents sent messengers to bring betel, cookies, and others to the baro pigeon family. Through the envoy, the linto baro family expressed their intentions on baro virgins. When he accepts, the baroque family then carries out deliberation. When the whole family approves, the next process is Jak Ba Tanda. But, if it turns out the baro virgin family does not agree, the baro girl family will answer with good reason and good reason.

c) .Jak Ba Signs
Jak Ba Tanda is a ceremony to strengthen the sign. The prospective groom will bring a betel complete with canned food, a set of clothes called lapek marks, and gold jewelry. These items are placed in "talam" or "dalong" decorated in such a way. At the baro pigeon's house, the talam is emptied and filled with cakes in return from the baro pigeon family. Discussion of dowry (jeulamei), money burned (pemohoh), plans day and date of marriage, as well as the number of invitations and the number of entourage of the bridegroom is performed at this ceremony.

d). Peumano practice
Peumano Dara Baro means bathing the prospective bride. Before entering at the ceremony peumano, usually also done peusijuk. Peumano ceremony implies that the candidate virgin baro has been treated to clean body and smooth skin. However, this ceremony is not just for the bride only. The groom's candidate also undergoes Peumano Ceremony. Prospective brides, both women and men, bathed by their parents, adat elders, and some of the closest relatives. Their number must be odd. During the ceremony, the bride and groom are recited prayers in order to approach their marriage in the sacred state of birth and mind. In the ceremony, the bride is shaded and paraded towards the bathhouse. The companions read the shalawat and are sometimes interspersed with poems. The poem is a flattery to the family or the advice of the bride.
In ancient times, the Ceremony of Peumano had a sacred meaning, so the ceremony was performed with solemnity. At that time, the ceremony was only done by the nobility, and only followed by the closest family. The procedure of this ceremony is different from one region to another. The development is seen for example in the addition of dance from Aceh region respectively.

e) .Khatam Qur'an
This ceremony is performed to show that the bride-to-be woman is a shalihah person. Khatam Qu'an ceremony is a testament to how strong the Islamic religion coloring the culture of Aceh. For the people of Aceh, religion is an important factor in marriage and marriage. The ceremony is led by a local Ngaji teacher. The ceremony begins with the reading of the prayers of salvation. Before reading the last verse of the Qur'an, the bride is fed with sticky rice and tumpo that has been available. After the ceremony is over, the new baro daughters greet and thank him and apologize for his mistake. On that occasion, he also asked for his blessing on his nga teacher. After all the ceremonial process with the teacher of the Ngaji is complete, the Qur'an Ceremonial Ceremony is continued in front of the nearest parents and family. The bride and groom are accompanied by the teacher of the Ngaji. After the event is over, the family will deliver eggs, rice, rice, rice, and money to the teacher of the Ngaji. This is a form of gratitude from the prospective bride on the knowledge that has been given by the teacher of the Qur'an.

3.The implementation of marriage

After various ceremonies before the wedding is over, the couple will enter a marriage core event called wo linto. This is the highlight of the anticipated event. This is a ceremony to deliver linto baro to the baro parent's house. At the time of the ceremony, the baro girl is ready with the wedding dress. The bride is guided by two companions on the right and left called peunganjo. The three of them walked to face both parents to sungkem (semah ureung chik), then peunganjo guide bare virgin to the aisle to wait for the arrival of linto baroque and entourage.
Linto baro did the same thing with the baro girl. After wearing a wedding dress, she will do sungkem to both parents to ask for blessing. After doing sungkem linto baro go to baro pigeon house with entourage of the groom (peutren linto).
During the trip to the baro pigeon house, the entourage chanted shalawat. The baro girl's family will pick up the groom's caravan about 500 meters from the baro pigeon house. After the bride and his entourage meet, the linto baro and the baro girl will reply rhymes (seumapa). If the linto baro party loses in reply to the rhyme, then the event can not be continued. But, if the linto baro win, then proceed with a betel exchange ceremony by both parents of the bride and groom. Upon entering the gate, linto baro was handed over to the customary parent of the baro virgin side. The groom is sheltered by one or two young men from the baro virgin side and they will go to the baro pigeon house. Before entering the house, linto baro guided companion (peunganjo) to wash feet. This means, to enter the household ladder must be sacred inward and inner. While the baro girl was sitting waiting in the aisle. He was then mentored by a companion mum (peunganjo) to welcome linto baro and perform sungkem to the groom. This is a sign of respect and dedication. Linto baro received a loving baro greeting, then grasped the baro girl's hand while slipping an envelope containing money symbolizing the responsibility to support his wife. After that, the two brides are juxtaposed briefly in

before being guided to a special place to prostrate to the bride's parents. The procession begins with the virgin baroque prostrate to the parents then to the two in-laws. Linto baro follows what the bride does. Then they are guided to the altar to be peeped by the family. Starting from the linto baro family who gave money and other valuables. Vice versa. The number of family members who do peusijuek should not be even. After the ceremony was over, Linto Baro went straight home. After the third or seventh day then linto baro was escorted back to the baro pigeon house to perform the third (peulhe) or seventh (peutujoh) ceremony. The ceremony begins with the planting of coconut seeds done by woe linto with baro girl. Furthermore, linto baro did prostrate to the in-laws and was given a change of clothes, gold rings, and others. Woe into party also brought some devices for baro virgin in the form of canned food, coffee, tea, milk, and various other kitchenware. In addition, also bring some seedlings of plants such as coconut seeds, sugarcane seeds, and so forth according to the ability of the wo linto family.

4.Upacara After Marriage

After the marriage there is still a series of ceremonies, namely Tueng Dara Baro. Tueng Dara Baro ceremony is a ceremony to invite baro girl and his entourage to the in-laws house. The ceremony was held on seven days after the ceremony of wo linto. During this ceremony, baro daughters were marched to the bridal house accompanied by two pengunganjo. The bride's group also brought food and cakes. The way of welcoming this ceremony is almost the same as the wo linto ceremony, but without the unrequited procession of pantun and foot wash. Arriving at the entrance, the entourage will be greeted by the male family. Parents of both parties then exchange the betel. At the entrance of the house, the entourage is sprinkled with rice (rice breah), potpourri, and leaves as fresh flour (on seunijuk). After the baroque girl sat in the space provided, the linto baro mother did a fresh flour which was continued by the baro girl bowing to the linto baro parents. Linto Baro's parents then handed over the jewelry that was put in the water of flowers in a special container. At this ceremony, duko baro stay at the parent house of linto baro for seven days accompanied by one or two peunganjo. Seven days later, baro domba was brought home. Dara Baro is also equipped with some clothing, food, and money. At the baroque parent's house the entourage was greeted with a joint ceremony that marked the end of the whole series of ceremonies.

E.Values ​​of Marriage Ceremony
The marriage ceremony held by the people of Aceh contains various good values ​​to be preserved. Some of the values ​​contained in the ceremony are:

a. Tradition Value
The traditional ceremony held in marriage for the people of Aceh is one of the forms of preservation of tradition. The series of ceremonies contain certain symbols and meanings that represent the way they see the world and life in it. Some people, especially those who are not part of the culture, may find that the series of traditional ceremonies in Aceh are complex and lengthy. But, of course, not so according to the society of the adherents of that culture.

b. Religious Value
The influence of Islam on Aceh culture is very strong. This is reflected in the views and behavior in life. Marriage is one of the teachings in Islam. So carrying it out is worship. Implementation of religious values ​​in building a good family (sakinah) can be done through marriage. In addition, marriage is also a means to implement the value of Islam in fostering relationships between relatives.

c. Social Value
Marriage contains a social function, ie as a way in which the bonds between men and women are recognized by society. In addition, one of the goals of marriage for the people of Aceh is to expand the kin and strengthen existing relationships. In some areas this destination is different. In Aceh Tamiang the purpose of marriage is to extend a system of rabbits called "tribal sakat the breed", while for Gayo people the purpose of marriage is to strengthen the system of kinship called "split" or "merge".

CHAPTER III
COVER
A. Conclusion
Marriage is the inner bond between a man and a woman as a husband and wife with the aim of forming a happy and eternal family (household) based on the One Godhead. Marriage aims to realize the life of a household sakinah, mawaddah, and rahmah. As for the wisdom of marriage is by marriage it will keep the human genes, keep themselves from falling on sexual damage and others. Traditional ceremonies contain various meanings whose values ​​we can pick on today. Similarly, the values ​​in the marriage ceremony of the Acehnese community. In addition to preserving the meaning of tradition, the traditional ceremonies of Acehnese society contain Islamic values.
Conclusion The study of Al Mahally book The Problem of Marriage At Dayah Darussalam Labuhan Haji, Abu Muhammad Amin Mahmud who is familiarly called Abu Tumin Blang Bladeh Society (Put White Peci) and Abu Abdul Wahab Matang Perlak (Wear White Shirt, Rida 'Merah) are praying on closing of the muzakarah event was taken from Labuhan Haji, South Aceh
Santri Dayah.Com-Dayah Darussalam held a muzakarah cleric event in Aceh some time ago (19/02), in the muzakarah is held a study of marriage issues by reading the book Mahally delivered by Abu Muhammad Amin Mahmud or who is familiarly called Abu Tumin Blang Bladeh, in the recitation delivered Tu produced 7 important points:

Legitimate a marriage if there is a consent and qabul
There are two lafazh ijab in marriage contracts that are common in Aceh, namely:
a. "Lon peunikah ... ..dst," (English: "I marry ......")
b. "Ka lon peunikah ...... dst" (Indonesian: "I have married ....")
Both forms of lafazh are legitimate to be lafazh ijab in the marriage contract, because both of them are lafazh al-insyaiyah without i'tibar era
Lafazh ijab is al-tazwiij or al-inkaah or non-Arabic language that is both meaningful to both.
In a marriage, two witnesses are appointed, while the two witnesses are fasiq, but in the marriage council present two or more others who meet the requirements as a witness, then the marriage is legal
Lafazh the right marriage permit is: "Lon peunikah aneuk lon keu gata ... .dst" (Indonesian: "I marry my son for you ... .. etc"), unlawful with lafazh "Lon peunikah gata keu aneuk lon ..dst "(Indonesian:" I marry you to my child ... dst "), because the mankuhah is the only daughter who is married.
Forced servitude in the case of unlawful blind tnaq china marriage.
Based on the research / examination of Abu Tumin Blang Bladeh against marriage conducted in Aceh through tahkim there are 96% unlawful, due to insufficient legal requirements of tahkim. The marriage of Acehnese people in Malaysia through the law is legitimate when it meets the requirements of tahkim
B. Suggestions
This paper is still far from perfection, therefore it still needs criticism and advice from readers who are constructive. thank you

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