i

MARRIAGE PREVENTION DUE TO FORTUNE-TELLING

OF PRIMBON BASED ON THE PERSPECTIVE

OF ISLAMIC LAW

(A Case Study of Marriage in Sidomukti, Bandungan, Semarang)

THESIS

Submitted in Partial Fulfillment of the Requirement for Gaining

The Degree of Bachelor in Islamic Family Law

By:

GUNAWAN

KKI 211 11 009

AHWAL AS-SYAKHSIYYAH DEPARTMENT

FACULTY OF SYARIAH

STATE INSTITUTE FOR ISLAMIC STUDIES (IAIN)

SALATIGA

2015

ii

ADVISOR NOTE

Dear

The Dean of Faculty of Syariah

Salatiga State Institute for Islamic Studies

Assalamu’alaikum Wr. Wb.

I inform that I have given guidance, briefing and correction to whatever extent

necessary of the following thesis identification:

Name of student

Student Number

Title

: Gunawan

: 211 11 009

: MARRIAGE PREVENTION DUE TO FORTUNE

TELLING OF PRIMBON BASED ON THE

PERSPECTIVE OF ISLAMIC LAW (A Case Study of

Marriage in Sidomukti, Bandungan, Semarang)

I state that the thesis is ready to be submitted to Faculty of Syariah State Institute

for Islamic Studies of Salatiga to be examined at Munaqasyah session.

Wassalamu’alaikum Wr. Wb.

Salatiga, September 28, 2015

Advisor,

Munajat, Ph.D.

NIP. 19750827 199903 1002

iii

MINISTRY OF RELIGIOS AFFAIRS

STATE INSTITUTE FOR ISLAMIC STUDIES OF

SALATIGA

SYARIAH FACULTY Jl. Nakula Sadewa V No. 9 Telp. (0298) 3419400 Fax 323433 Salatiga

50722

Website : www.iainsalatiga.ac.id E-mail : administrasi@stainsalatiga.ac.id

RATIFICATION

Thesis Entitled:

MARRIAGE PREVENTION DUE TO FORTUNE-TELLING OF

PRIMBON BASED ON THE PERSPECTIVE OF ISLAMIC LAW

By:

Gunawan

211 11 009

had been ratified by the board of examiners of Syariah Faculty of Salatiga State

Institute for Islamic Studies on September 28, 2015 and can be received as one of

any requirement for gaining the Bachelor Degree in Islamic Family Law.

BOARD OF EXAMINERS

Head : M. Hafidz, M.Ag. ……………………………

Secretary : Munajat, Ph.D. ……………………………

Examiner I : Sukron Ma‟mun, M.Si. ……………………………

Examiner II : Ilyya Muhsin, M.Si. ………………………

Salatiga, September 28, 2015

Dean of Syariah Faculty

Dra. Siti Zumrotun, M.Ag.

NIP. 19670115 199803 2 002

iv

DECLARATION

I am, the student with the following identity:

Name : Gunawan

Student Number : 211 11 009

Department : Ahwal As-Syakhsiyyah

Faculty : Syariah

Title of Thesis : MARRIAGE PREVENTION DUE TO FORTUNE

TELLING OF PRIMBON BASED ON THE

PERSPECTIVE OF ISLAMIC LAW (A Case Study of

Marriage in Sidomukti, Bandungan, Semarang)

certify that this is definitely my own work. I am completely responsible for the

content of this thesis. Other writers opinions or findings included in the thesis are

quoted or cited in accordance with ethical standards.

Salatiga, August 06, 2015

The Writer,

Gunawan

KKI 211 11 009

v

MOTTO

DO NOT JUDGE A BOOK BY ITS COVER

BE YOUR SELF

DEDICATION

The researcher would like to present this thesis with pleasure for:

1. Ahwal as-Syakhsiyyah department of State Institute for Islamic Studies

(IAIN) Salatiga.

2. My beloved parent, Mr. Sumarno and Mrs. Arimbi.

3. My older sister, Ari Susanti.

4. Islamic boarding school of Al-Manar.

5. All of my friends: friends of cooking, eating, sleeping, studying, and

dating.

6. Mak Tun (may Allah forgive her)

7. My beloved girl (for a girl who feels).

vi

ACKNOWLEDGMENT

First and foremost, I would like to express gratitude to Allah SWT, the

Almighty God for the blessing, kindness, and inspiration in lending me to

accomplish the final project. Without Him, I could not stay patient and in control

in writing this final project from the first page to the last page.

Second, shalawat and salam are always dedicated to our beloved prophet

Muhammad SAW, the last prophet and the prophet who had brought us from the

darkness to the brightness.

The writer realizes that this final project can not be completed without the

help of others. Many people who have already helped me during the writing this

final project and it would be impossible to mention all of them. I wish, however,

to give my sincerest gratitude and appreciation to all people until this thesis can be

completely finished entitled Marriage Prevention due to Fortune-Telling of

Primbon based on The Perspective of Islamic Law. Therefore, I would like to

extend my appreciation to all of them, especially to:

1. Dr. Rahmat Haryadi, M.Pd. the Rector of State Institute for Islamic

Studies (IAIN) Salatiga.

2. Dra. Siti Zumrotun, M. Ag. as the dean of faculty of Syariah.

3. Sukron Ma‟mun, S.HI., M. Si. as the head of Ahwal As-Syakhsiyyah

department and as the second thesis advisor.

4. Munajat, Ph.D. as the first thesis advisor.

vii

5. All lecturers in Ahwal As-Syakhsiyyah Department of Faculty of Syariah

and Islamic Economy for valuable knowledge, and advice during the years

of my study.

6. Ravik Asari, the head of the village of Sidomukti, and all of his staff.

7. Mustain Toyib and Mustofa Amin, as the religious leaders of Sidomukti.

8. All of my friends who always give me motivation, support, and help to

finish this study.

Salatiga, August 06, 2015

The writer,

Gunawan

NIM. 211 11 009

viii

ABSTRACT

Gunawan. 2015. Marriage Prevention Due to Fortune-telling of Primbon Based

on The Perspective of Islamic Law (A Case Study of Marriage in Sodomukti,

Bandungan, Semarang). A Thesis. Syariah Faculty. Ahwal as-Syakhsiyyah

Department. State Institute for Islamic Studies of Salatiga. Advisor:

Munajat, Ph.D.

This study is intended to investigate the causative factors of why several

Moslem societies of Sidomukti practice the marriage prevention due to fortune-

telling of primbon, to know the views of religious and community leaders

regarding that phenomenon, and to judge that phenomenon based on the Islamic

law.

The researcher uses the observation, interview, and documentation method

to collect the primary data then analyzes them by descriptive qualitative method.

According to the date collected, the causative factors of the several

Sidomukti moslem societies practice the marriage prevention due to fortune-

telling of primbon are: culture, environment, belief and facts, knowledge, and

preventing a bad future possibility. Almost all community and religious leaders of

Sidomukti admit the practice of marriage prevention due to fortune telling of

primbon. Because a marriage that will bring a bad fate as predicted by the

primbon‟s calculation must be prevented. They view that fortune telling of

primbon is a common activity conducted by the societies. And it is also for hoping

a good fate and preventing a bad fate. So according to them, fortune telling of

primbon is lawful. There is only a religious leader of Sidomukti who rejects the

practice of fortune-telling of primbon and refuses it as marriage prevention. The

researcher concludes that the practice of fortune-telling of primbon occured in

Sidomukti is permissible by Islamic law. And marriage prevention due to fortune-

telling of primbon is also lawful based on the perspective of Islamic law. It is due

to the marriage prohibited by primbon‟s calculation will bring a harm or a bad

fate, so it can be prevented.

Key word: marriage, marriage prevention, fortune-telling, primbon, and Islamic

law.

ix

TABLE OF CONTENT

TITLE ..................................................................................................................i

ADVISOR NOTE ...............................................................................................ii

RATIFICATION .................................................................................................iii

DECLARATION ................................................................................................iv

MOTTO AND DEDICATION ...........................................................................v

ACKNOWLEDGMENT .....................................................................................vi

ABSTRACT ........................................................................................................viii

TABLE OF CONTENT ......................................................................................ix

CHAPTER I: INTRODUCTION

A. Background of Study .............................................................................1

B. Focus of The Study ................................................................................6

C. Purposes of The Study ...........................................................................6

D. Significance of The Study ......................................................................7

E. Definition of Key Terms ........................................................................7

F. Literature review ....................................................................................9

G. Method of The Study .............................................................................12

H. Structure of the Thesis ...........................................................................16

CHAPTER II: OVERVIEW OF MARRIAGE PREVENTION

A. Marriage Prevention Based on The Perspective of Islamic Law

1. Definition of Marriage ....................................................................18

x

2. Purposes of Marriage ......................................................................19

3. Law of Marriage ..............................................................................22

4. Pillars of Marriage ...........................................................................27

5. Marriage Prohibition .......................................................................31

6. Refusing Guardian (wali „adhal) .....................................................40

B. Fortune-Telling Based on The Perspective of Islamic Law

1. Definition of Fortune-Telling of Primbon ......................................42

2. Kinds of Fortune Telling .................................................................43

3. Law of Fortune-Telling ...................................................................46

CHAPTER III: MARRIAGE PREVENTION DUE TO FORTUNE-

TELLING OF PRIMBON IN VILLAGE OF SIDOMUKTI, BANDUNGAN,

SEMARANG

A. General Description of Village Sidomukti ............................................52

B. Practice of Marriage Prevention Due To Fortune

Telling of Primbon .................................................................................57

C. Way to Determine a couple according to Primbon ................................62

D. View of Community Leaders or Religius Leaders on

Marriage Prevention Due To Fortune Telling of Primbon ....................67

CHAPTER IV: ANALYSIS OF MARRIAGE PREVENTION DUE TO

FORTUNE TELLING OF PRIMBON

A. Analysis of Causative Factors of Marriage Prevention .........................71

B. Analysis of the Views of Community and Religious Leaders ...............76

C. Analysis of Islamic Legal Review .........................................................84

xi

CHAPTER V: CONCLUSIONS, RECOMMENDATIONS, AND CLOSING

A. Conclusions ............................................................................................93

B. Recommendations ..................................................................................94

C. Closing ...................................................................................................96

BIBLIOGRAPHY

APPENDIXES

1

CHAPTER I

INTRODUCTION

A. Background of Study

Al-Quran and As-Sunnah are the Islamic legal sources. They teach and

explain how human should live. They include tought of faith, workship,

moral, story of past and law. The law is a statement of an order or relation of

phenomena that so far as known is invariable under the given conditions. It is

intended to regulate actions of human being that they do not act an action that

againsts norm of morality, politeness, humanity and divinity. Islamic law has

regulated not only aspects of worship, but also aspects of human lives, such as

family law, property law, economic law, etc. Because Islam does not only

regulate vertical relation, but also horizontal relation.

Marriage is a human nature that has been occured from the period of

Adam Prophet until now. It has purpose for keeping the continuity of human

lives that each of them has descendant, and this earth will be always lived by

human who can maintain it. Moreover, marriage is also to fulfill the

biological need of human beings so they will wreak their orgasm to the right

way, to keep the honor, the religion, and to build a good society based on

love and affection (Syarifudin, 2006: 63).

Therefore, for youth who has been capable physically and financially is

recommended to get married immediately. Marriage can lower the gaze

toward person who is not allowed to be seen and keep the genital toward

things prohibited by Islam, such as adultery. Prophet Muhammad said about

2

it as recorded by Ibnu Hajar Al-Asqalani (2002: 127) in his book, Bulugh al-

Maram:

اشجبة اعزطبع ى اجبءح ف١زضط فا أغط جصش أؽص فشط ٠ب ؼشش

)زفك ػ١( ٠غزطغ فؼ١ ثبص فا عبء

O youths, whoever of you who has been able (physically and financially)

to marry, let him marry due to it is more able to lower the gaze and keep

the genital. And whoever who has not yet been able (to marry), let him

fast because it could be a shield for him.

Beside physical and financial capability, a candidate of couple must

comply several requirements determined in Islamic law. For a man, there are

a lot of requirements that must be complied by him. According to Aunullah

Indi (2008: 42), the follows are the requirements:

1. Moslem

2. His male is clear (not homosexual)

3. No compulsion

4. No four wives

5. No consanguinity (mahram) with the bride

6. No wife who has consanguinity with the bride

7. Knowing that the bride is not forbiden to marry

8. Not doing pilgrimage (hajj or umrah)

While for woman, there are a lot of requirements that must be fulfilled by

her. The follows are the requirements:

1. Moslem

2. Her female is clear (not bisexual)

3

3. No consanguinity (mahram) with the groom

4. Has given permission to the guardian

5. Not being divorced three times by the groom

6. Not being cursed (li‟an) by the groom

7. Not doing pilgrimage (hajj or umrah)

8. No husband

9. Not in the waiting period („iddah)

According to the Islamic law, every person, either man or woman, who

has met all of requirements above is permitted to get married. If it has been

permitted by Islam to do a marriage, other can not prevent them using any

argument not to marry. Even guardian of the children can not also prohibit

them to marry or refuse to become guardian of her marriage. Al-Quran

explains that guardian is forbidden to prevent his daughters to get married as

below:

()اجمشح: فال رؼع أ ٠ىؾ أصاع

“Then (for guardians) do not prevent them (daughters) from remarrying their

(former) husband (Al-Baqarah: 232)” (Ali, 1987: 16).

This verse was revealed regarding Ma‟qil bin Yasar when he promised

that he would never marry his sister with a man who has divorced her

(Husaini, 2011: 370). Whereas Islam permitted one who has divorced or been

divorced less than three times to get back with same person. When she spent

the waiting period („iddah), he must carry out a new marriage contract with

4

her. But when she is still on the waiting period, he can directly get back to

her.

According to the Islamic law, guardian can prevent his children to get

married when they do not meet one of the requirements determined by

Syara‟, such as, there is a consanguinity or different religion between both of

them. Sayyid Sabiq (1992: 121) also said in his book, Fiqh Sunnah, that the

guardian can prevent his child to get married if the candidate is not equivalent

(kafa‟ah) with her/him, or the dowry is less than common dowry. In a

condition where the guardian based on the Islamic law can prevent his

daughter to get married, he is not called as refusing guardian (wali „adhal)

and his children can not move the guardianship to the judge.

In addition, generally Islam gave a freedom or allowed human being to

do anything related to the social intercourse activities except a few which

have been determined their prohibition by the Quran or Sunnah. Because

basically in Islam everything (related to the social intercourse) is permitted,

except things determined their prohibition by the proof. Islamic law is also

not intended to burden all creation of this earth, but intended to ease their

burden with permitting all the things related to the social intercourse. The

scholars have made a theorem about it as follow:

ثبؽخاإل د )األي١بء(األص ف اؼبال

The meaning:

The origin of social intercourses are permissible (Hakim, 2003: 34).

5

Despite the guardian could not cramp the freedom of his children by

preventing them who have met all of the requirements of marriage to get

married, fortune telling is not one of acceptable reasons for the guardian to

prevent his children to get married. And even fortune-telling is one of

ignorance tradition. While most of ignorance traditions were prohibited by

Islam because a lot of its concept against Islamic principles, make human lazy

and undermine human mind. Islam abolished the tradition of fortune telling

by word of prophet prohibiting visit a fortune-teller:

ش٠شح اؾغ ػ اج ص هللا ػ١ ع لبي : أر وبب أ ػشافب ػ أث

فصذل ثب ٠مي فمذ وفش ثب أضي ػ ؾذ ص هللا ػ١ ع

The meaning:

From Abu Hurairah and Hasan, from the prophet (Muhammad) may

Allah bless and grant him peace: "Whoever comes to the shaman or the

fortune-teller and believe in what he says, then indeed he has disbelieved

in what was revealed to the Prophet Muhammad" (Syamilah, n.d. : 211).

From the above explanation, known that everyone who has met all of the

requirements of marriage is permitted to get married because marriage in

Islam basically is permissible. And fortune telling includes in forbidden

action. But in village of Sidomukti, Bandungan, Semarang there are women

and man who have met all of the requirements to get married, both of them

are equivalent, and they agreed to get married, but the guardian of the woman

or the man prevented them to get married with their choosen person by reason

that marriage between that woman and that man will bring a bad luck based

on fortune-telling of primbon, or if they implement the marriage, they will not

6

be happy in future. Explicitly it certainly contraries to the Islamic law. So the

researcher want to study deeply about marriage prevention due to fortune

telling of primbon.

B. Focus of the Study

Based on the above background, it can be formulated several problems as

follow:

1. Why can several people of Sidomukti prevent his children to get married

due to fortune-telling of primbon?

2. What are the views of religious leaders and community leaders of

Sidomukti regarding marriage prevention due to fortune-telling of

primbon?

3. What is the Islamic legal perspective regarding marriage prevention due

to fortune-telling of primbon?

C. Purposes of the Study

Based on the background of the study and focus of the study above,

purposes of this study are:

1. To know several causative factors of marriage prevention due to fortune

telling of primbon.

2. To know views of religious leaders and community leaders of Sidomukti

regarding marriage prevention due to fortune-telling of primbon.

3. To know the Islamic legal perspective regarding marriage prevention due

to fortune-telling of primbon.

7

D. Significance of the Study

1. Theoritical Significance

This research is expected to be able to add an insight to the

researcher and readers regarding how practice of marriage prevention due

to fortune-telling of primbon is and what causative factors of the

occurrence of marriage prevention due to fortune-telling of primbon are.

Beside that, this study will give a view about marriage prevention due to

fortune-telling of primbon based on the perspective of Islamic law and

based on views of religious leaders and public figures of Sidomukti.

2. Practical Significance

Practically the result of this study is expected to give some

advantages to Religious Court as a court handling a lot of matters related

to marriage based on the Islamic law. Then the judge can make result of

this study as consideration in making decision regarding marriage

prevention. While generally significance of this study is provided that the

society can consider deeply before their decision, especially for the

guardian to prevent or permit his children to get married with their

choosen person, and for the children to accept or ignore the prevention of

their parent.

E. Definition of Key Terms

1. Marriage prevention

Prevention is an action or word to stop something from happening

(Hornby, 2005: 158). Marriage is a contract which permits sexual

8

intercourse between man and woman with the requirements and pillars

that have been determined (Ghazi, 2002: 53). So marriage prevention is

an action or word to stop from happening a contract which permits sexual

intercourse between man and woman with the conditions and pillars that

have been determined.

2. Fortune-telling of primbon

Fortune-telling is an action or practice of predicting the future.

Primbon is a Javanese knowledge containing fortune telling (good and

bad day calculation) for looking for a good job, marriage, knowing a

person‟s character by his birth date (Alwi, 2007: 219). So fotune-telling

of primbon is an action or practice of predicting the future based on the

Javanese knowledge containing fortune telling (good and bad day

calculation) for looking for a good job, marriage, knowing a person‟s

character by his birth date, etc.

3. Islamic law

Islamic law is made up of Shari'ah and fiqh. Shari'ah is an affair

described by a prophet spoken of the prophets (Hadith) and an affair

revealed by Allah of some laws (Qur'an). Fiqh is Knowing the Syari‟ah

laws by using the diligence (ijtihad). (Mahalli, 2009: 12). So Islamic law

is a law based on the Quran, Sunnah, and diligences of Islamic Scholars.

Thus marriage prevention due to fortune-telling of primbon based

on the perspective of Islamic law is an action of guardian who prevents

his child or sister to get married by reason of fortune-telling of primbon

9

that will be judged based on the Quran, Sunnah, and diligences of Islamic

Scholars.

F. Literature review

Case of marriage prevention or annulment is not a new case, but it has

happened since the past. And it is interesting to be researched. It is possible

when this theme was researched by people such as a thesis researched by

Mahsun entitled Marriage Annulment due to Using Judge Guardian (Wali

Hakim). That research aims to know how it could happen and why the court

annulled the marriage due to using the judge guardian (wali hakim).

According to Mahsun, that marriage was annulled by the court because that

marriage did not meet one of the conditions and pillars of marriage, especially

absence of the guardian and his permission. According to that case, when

marriage ceremony, the guardian was in his home. Based on the statement of

the bride, he is so far from the place where she lives. Whereas it is not

categorized as far due to the distance is not more than 85 kilometer (Mahsun,

2005).

A thesis written by Alim Rois on the title Case of Guardianship

Transfer from Lineage Guardian to Judge Guardian due to the Guardian

Refuse explains why guardianship can be replaced from lineage guardian to

governor and why the guardian refused to marry his daughter. According to

the case, the guardian refused to marry his daughter because he did not like

the behaviour of his suitor. But based on the law, bad behaviour can not be a

reason of guardian to prevent to marry his daughter. Then the judge must

10

replace the guardianship from guardian to judge because the guardian is

considered as refusing guardian (wali „adhal) by the law (Rois, 2007).

A thesis written by Mikdad Musa entitled Fiqh of Environment: River

Offerings (Sesajen) and Local Wisdom explains about tradition of the

society in village of Warangan Magelang where they have a custom which

is cleaning together the springs of the village in every year. They believed in

that water is so necessary for human life. So they bring such as seven kinds

of flower as a sesajen with expectation that the water will flow forever.

Several societies said that it is polytheist (musyrik) prohibited by Islam and

the others said that it is no problem even good for preserving the nature.

According to Mikdad Musa, the activities carried out by society of

Warangan are fine, because verily the action depends on the intention which

is for preserving the nature (Musa, 2010).

A thesis written by Muhammad Isro‟i entitled Marriage Prohibition in

Muharram Month According to Javanese Tradition Based on Islamic Legal

Perspective explains about tradition in Boyolali related to marriage in

Muharram. Most of Boyolali community believe in that marriage on

Muharram will bring a bad luck although it is only a myth. Because many

facts show its truth. But based on Islamic law marriage in Muharram is

permissible even very good because Muharram is a month venerated by

Allah. Most of religious leaders in Boyolali also said like what determined

by Islamic law (Isro‟i, 2012).

11

A thesis written by Ariyanto entitled Use of Petungan (Calculation)

by Javanese Moslem Society in Marriage Ritual explains about Moslem

society of Reksosari Suruh who used Javanese extrapolation to determine

the day of marriage. In this thesis, the subject chose the day of marriage

based on year, month, and day. According to Ariyanto, application of the

javanese extrapolation for determining the day of marriage is permissible,

because determining the day of marriage is right of every person (Ariyanto,

2012).

Several theses above are related to the prevention of the guardian from

marrying his daughter because several reasons and some other are related to

the Javanese culture or tradition which is by some societies contradicted to

Islamic culture. The study that will be conducted by the researcher

combines between both: prevention of the guardian to marry his child and

Javanese culture which is by some societies contradicted to Islamic culture.

Substantively, the thesis that will be made by the researcher is almost

similar to the thesis made by Isro‟i (2012) entitled Marriage Prohibition in

Muharram Month According to Javanese Tradition Based on The Islamic

Legal Perspective and thesis made by Ariyanto (2012) entitled Use of

Petungan (Calculation) by Javanese Moslem Society in Marriage Ritual.

The thesis made by Isro‟i only discusesses about myth of marriage

prohibition in Muharram solely. And the thesis made by Ariyanto discusses

about determination of wedding day based on the Javanese calculation

(petungan).

12

While the study that will be conducted by the researcher discusses

about marriage prevention due to fortune-telling of primbon, specifically

based on date of birth between man and woman. So the thesis made by

Isro‟i, Ariyanto and that the researcher will make are different. The study

that will be researched by the researcher is a field study. The researcher will

observe and study how the marriage prevention due to fortune-telling of

primbon by date of birth occurs in the society. Thus the researcher can know

the real phenomenon in the society. The thesis that the researcher will make

is on the title Marriage Prevention due to Fortune-Telling of Primbon based

on The Perspective of Islamic Law

G. Method of the Study

1. Approach and Type of Study

Type of the study is a qualitative study, because this study aims to

explore as much as possible data of case that will be researched. This

study uses normative and sociological approach. A normative approach is

used to know the Islamic legal review of the marriage prevention due to

fortune-telling of primbon. A sociological approach is used to know how

the marriage prevention due to fortune-telling of primbon was practiced

in the society.

2. Place of the Study

This study will be conducted in village of Sidomukti, Bandungan,

Semarang. The researcher chooses this location because Bandungan

societies are still thick with Javanese culture despite they are moslem.

13

Montain moslem community is classified as red moslem community,

they obey to the Islamic law and perform prayer every day, but they also

still believe to the myth of the ancestors. It can be seen from many

moslem societies of Bandungan who still use fortune-telling of primbon

for choosing an appropriate couple and a good wedding day.

3. Data Sources

Due to the researcher found only three cases, subjects researched

are a man and two women who are prevented from marrying by reason of

fortune-telling of primbon. Not only those people, the researcher also

asked to their candidates or couples and their preventing parent to explore

the information related to the marriage prevention due to fortune-telling

of primbon. And the researcher asked to two community leaders and two

religious leaders of Sidomukti to know their views regarding practice of

fortune telling of primbon itself and marriage prevention due to fortune

telling of primbon.

4. Prosedure of Data Collection

a. Observation

Observation is a method of data collection by meant of direct

observation to the research object. The researcher used this method as

first step to know condition of the study subjects. The researcher uses

this method to get data by observing the objects and writing the

condition or the facts happening in Sidomukti society especially

related to the marriage prevention due to fortune-telling of primbon.

14

b. Interview

Interview is a dialogue conducted by interviewer to obtain

information from interviewees (Arikunto, 1998: 115). Due to there

were three cases only in this study, the researcher interviews to a man

and two women who were prevented by their guardian to get married

due to fortune-telling of primbon, to their candidates or couples, and

their preventing parents.

The interview is also conducted to two religious leaders and

two community leaders living in Sidomukti to get information related

to their views or opinions on marriage prevention due to fortune-

telling of primbon occurred in Sidomukti.

c. Documentation

Documentation is a method to look for data related to things or

variables in form of notes, transcript, book, newspaper, magazine, etc.

Data source of this method is not changeable. By documentation

method something viewed is not living thing, but inanimate

(Arikunto, 1998: 236).

Ducuments meant are like marriage certificate quote, family

identity, identity card, demography, and other documents related to

this study. But for hiding the identity of the subjects, especially three

people prevented by their guardian to get married by reason of

fortune telling of primbon and those guardians, the researcher will not

show their real name, but only their pen name.

15

5. Data Analysis

a. Descriptive

Descriptive analysis is a method to collect some facts through

proper interpretation. This research method is intended to study the

issues arising in the society at the certain situation including

community relationship, activities, attitudes, opinions, and ongoing

process as well as its impacts on certain phenomenon in the society.

b. Qualitative

Qualitative data analysis according to Bogdan & Biklen (1982:

47) is an effort made by work of data, organizing data, sorting them

into manageable units, synthesizing, searching and finding what is

important and what is learned, and decide what can be told to others.

6. Checking Data Validity

All of the obtained data will be checked their validity by using

triangulation method, which is a method to check data validity which

utilizes to something else for comparing the result of the interview with

the study object (Moloeng, 2004: 330). This checking data validity is

conducted due to concern the persistence of error or mistake made by the

researcher.

The researcher will check validity of data by comparing the result

of the interview and the result of the observation, comparing what said by

one and another informant, or comparing the result of the interview with

related documents.

16

7. Stages of the Study

Stages of the study conducted by the researcher are as follows:

a. Before doing research, the researcher decided the title that would be

researched which was marriage prevention due to fortune-telling of

primbon.

b. The title taken by the researcher was after looking for information

from the society of Sidomukti about presence of cases of marriage

prevention due to fortune-telling of primbon.

c. From that information, the researcher got three cases about marriage

prevention due to fortune-telling of primbon in Sidomukti, then

Sidomukti was decided as research location.

d. Then the researcher wrote a research proposal.

e. After the research proposal was accepted, the researcher went to the

location for collecting data by observation, interview, and

documentation.

f. Data analysis was conducted starting from data collection up to all of

data collected.

g. Compiling the research report.

H. Structure of the Thesis

CHAPTER I, introduction consists of background of the study, focus of

the study, purpose of the study, significance of the study, definition of key

terms, literature review, method of the study, and structure of the thesis.

17

CHAPTER II includes overview of marriage prevention and fortune-

telling of primbon. This chapter will explain about marriage prevention due to

fortune-telling of primbon based on the perspective of Islamic law.

CHAPTER III includes marriage prevention due to fortune-telling of

primbon in Sidomukti. This chapter will explain about all results of the

research including geographical position, environmental condition, social

activities, culture, religion of the society, practice of marriage prevention due

to fortune-telling of primbon in Sidomukti and the views of community and

religious leaders of Sidomukti regarding marriage prevention due to fortune

telling of primbon.

CHAPTER IV includes Islamic legal review on marriage prevention

due to fortune-telling of primbon in Sidomukti. This chapter will analyze the

practice of marriage prevention due to fortune-telling of primbon in

Sidomukti, factors affecting the occurrence of marriage prevention due to

fortune-telling of primbon, opinions of community leaders and religious

leaders as well as Islamic law review regarding practice of marriage

prevention due to fortune-telling of primbon in Sidomukti.

CHAPTER V includes conclusion of the research, suggestion given by

the researcher to the parties related to this study, and closing.

18

CHAPTER II

OVERVIEW OF MARRIAGE PREVENTION

C. Marriage Prevention Based on the Perspective of Islamic Law

1. Definition of Marriage

In arabic, the word marriage is derived from the word ىؼ, ٠ىؼ, ىبؽب

or word رضط, ٠زضط, رضعب. Etymologically, marriage is annexation (ظ)

and gathering (عغ) (Dimyati, 1997: 254). And Abdurrahman al-Jaziri

(2003: 1) in his book Al-Fiqh „ala Mazahibil Arba‟ah states that

etymologically marriage is:

اىبػ غخ اغء اع

“etymologically, marriage is coitus and annexation”

While Ibn Qasim al-Ghazi (1999: 90) in his book al-Bajuri does not

only define marriage etymologically as an annexation and coitus, but also

as a contract.

اىبػ ٠طك غخ اع اغء اؼمذ

“marriage etymologically is called as annexation, coitus, and contract”

Then terminologically Mahalli (2003: 206) defines marriage as:

ىبػ ا رض٠ظئثبؽخ غئ ثفظ ئيشػب ػمذ ٠زع

“and terminologically (marriage is) contract which includs allowing

coitus by word of marrying or mating”

Muhammad bin Qosim bin Muhammad Al-Ghazi (2002: 53) in his

book fath al-qarib states that marriage is a contract to allow coitus by

19

some specified conditions and pillars. He added word specified conditions

and pillars in his marriage definition. So according to his definition

marriage is not only a contract which can allow someone to do coitus, but

also must meet specified conditions and pillars.

2. Purposes of Marriage

According to Ahmad Rafi Baihaqi (2006: 8) in his book Membangun

Syurga Rumah Tangga, there are some purposes of marriage which are:

a. To sustain human life with the breed and reproduce.

b. To maintain boy and girl mired in the harsh actions and to curb the

lust as well as to hold the view from something that is forbidden.

c. To soothe the soul by sitting together with the spouse.

d. To make women carry out their duties in accordance with the female

character that was created by Allah.

In addition to the purposes of marriage mentioned by Ahmad Rafi

Baihaqi above, indeed Quran and Sunnah have already explained what the

purposes of marriage are. The follow is some purposes of marriage

mentioned in Quran or Sunnah.

a. To obey the command of Muhammad

The Prophet commanded all of youths who have been able to

marry (physically and financially) to marry, because marriage is able

to lower the gaze and keep the genital (from things forbidden) as the

hadist reported by Bukhari and Muslim:

20

٠ب ؼشش اشجبة اعزطبع ى اجبءح ف١زضط فا أغط جصش أؽص

)زفك ػ١( فشط ٠غزطغ فؼ١ ثبص فا عبء

O youths, whoever of you who has been able (physically and

financially) to marry, let him marry due to it is more able to lower

the gaze and keep the genital. And whoever who has not yet been

able (to marry), let him fast because it could be a shield for him

(agreed upon) (Asqalani, 2002: 313).

b. To keep away from things that are forbidden („iffah)

Allah‟s messenger explained that sexual intercourse with woman

who is not the wife is prohibited, so sexual intercourse with the wife

is sunah (recommended). It is due that man satisfies his sexual

passion to the right person (his wife). This hadist of Allah‟s

Messenger was written in Nawawi book, al-Arba‟in an-Nawawiyah,

as follow:

هللا ػ أث رس سظ هللا ػ أ٠عب: " أ بعب أصؾبة سعي هللا ص

٠ب سعي هللا، رت أ اذصس ص هللا ػ١ ع ػ١ ع لبا ج

ف ثعغ أؽذو صذلخ. لبا: ٠ب سعي هللا، أ٠أر أؽذب فزوش... ...ثبألعس،

ير ٠ى ف١ب أعش؟ لبي: أسأ٠ز ظؼب ف ؽشا أوب ػ١ صس؟

" سا غ " .فىزه ئرا ظؼب ف اؾالي وب أعش

"O Messenger of Allah, the rich have taken away all the rewards.

They observe the prayer as we do, and they keep the fasts as we

do, and they give sadaqah (charity) from their surplus riches." ....

and having sexual intercourse with your wife is a sadaqah. They

(the Companions) said: "O Messenger of Allah, is there reward

for him who satisfies his sexual passion among us?" He said:

"Tell me, if he were to devote it to something forbidden, would it

not be a sin on his part? Similarly, if he were to devote it to

something lawful, he should have a reward” (Nawawi, 2001:

124).

21

c. To get tranquillity

ث١ى عؼ اعب زغىا ئ١ب أص فغى أ خك ى أ آ٠بر دح

٠زفىش ف ره ٠٢بد م خ ئ سؽ ()اش:

And among His Signs is this, that He created for you mates from

among yourselves, that ye may dwell in tranquillity with them,

and He has put love and mercy between your [hearts]: verily in

that are Signs for those who reflect (Ali, 1987: 200).

d. To move toward the better life

Allah commands human being to marry and certainly if they are

poor, He will make them rich. That command can be interpreted that

one of the purposes of marriage is to move toward the better life by

uniting the wife‟s and the husband‟s virtue power. It was explained in

the Quran sura al-Nur verse 32:

٠ىا فمشاء ئ بئى ئ ػجبدو بؾ١ اص ى ىؾا األ٠ب أ ٠غ

اعغ ػ١ هللا فع ()اس: هللا

Marry those among you who are single, or the virtuous ones

among yourselves, male or female: if they are in poverty, Allah

will give them means out of His grace: for Allah encompasseth

all, and he knoweth all things (Ali, 1987: 172).

e. To increase the ummah of Muhammad

ػ سعي هللا جبءح وب ش ثب ٠أ ػ ٠ ٠مي ١ب يذ٠ذا عا ازجز :" رض

د دد ا ا ىبصش ثى ا . ئ ج١بء ٠ ذ األ ا أؽ خ " س م١ب ؾ اث صؾ ,

ؽجب

Narrated (Anas bin Malik): 'Allah's Messenger used to command

us to marry and sternly forbid celibacy and say, "Marry women

who are beloved (due to their good characteristics), prolific in

bearing children, for I shall outnumber the Prophets by you on the

22

Day of Resurrection." [Reported by Ahmad. and Ibn Hibban

graded it Sahib (authentic)]. The aforesaid Hadith has a

supporting narration reported by Abu Da'ud, An-Nasa'i and lbn

Hibban from Ma'qal bin Yasar's Hadith (Asqalani, 2002: 313).

f. To know and love each other

زؼبسفا ئ لجبئ يؼثب بو عؼ ض أ روش ب ابط ئب خمبو ٠ب أ٠

أرمبو ذ هللا ػ ى خج١ش أوش ػ١ هللا ()اؾغشاد: ئ

O mankind! We created you from a single [pair] of a male and a

female, and made you into nations and tribes, that ye may know

each other [not that ye may despise [each other]. Verily the most

honoured of you in the sight of Allah is [he who is] the most

righteous of you. And Allah has full knowledge and is well

acquainted [with all things] (Ali, 1987: 262).

3. Law of Marriage

The Islamic scholars have some different opinions on the legal origin

of marriage.

a. The first opinion: that the legal origin of marriage is compulsory

(Syaukani, 1998: 117). It is the opinion of some scholars. Syekh al-

Utsaimin said that many of the scholars said that a person who is able

to (physical and economic) to get married, then it is obligatory for

him to get married, bacause basically the order shows the liability,

and in the marriage are the great benefits (Utsaimin, 2002: 179).

While the arguments of the first opinion are as follows:

1) Hadist Abdullah bin Mas‟ud (may Allah bless him) that said:

منكم استطاع من الشباب معشر يا وسلم عليه هللا صلى هللا رسول لنا قال

فعليه يستطع لم ومن ,للفرج وأحصن ,للبصر أغض فإنه ,فليتزوج الباءة

23

)متفق عليه( وجاء له فإنه بالصوم

The Prophet (peace be upon him) said to us: “O young men,

those of you who can support a wife should marry, for it

(marriage) controls the gaze and preserves one from

immorality. And whoever cannot (marry) should fast, for it is

a means of reducing the sexual desire” [Agreed upon]

(Asqalani, 2002: 313).

The hadist of messenger of Allah above orders the youth to marry

by his saying “ف١زضط”, that sentence contains the command. And

the command implies the obligation. The ushul fiqh rule stated

that: األص ف األش عة (basically, the command implies the

obligation).

2) That marriage is the behavior of the Messengers of Allah, as the

word of Allah sura al-Ra‟d verse 38, which is:

أن لرسول كان وما وذرية أزواجا لهم وجعلنا قبلك من رسال أرسلنا ولقد

(83)الرعد: كتاب أجل لكل هللا بإذن إال بآية يؤتي

We did send messengers before thee, and appointed for them

wives and children: and it was never the part of a messenger

to bring a sign except as Allah permitted [or commanded].

For each period is a Book [revealed] (Ali, 1987: 116).

3) Hadist narrated by Anas bin Malik (may Allah bless him) that

marriage is one of the Muhammad‟s tradition (sunnah). And

whoever hates to the the Muhammad‟s tradition, he is not His

follower. The hadist is as below:

أصاط عأا ع ػ١ هللا ص اج أصؾبة فشا أ أظ ػ

اغبء أرضط ال ثؼع فمبي اغش ف ػ ػ ع ػ١ هللا ص اج

24

أص هللا فؾذ فشاػ ػ أب ال ثؼع لبي اؾ آو ال ثؼع لبي

أفطش أص أب أص ى وزا وزا لبا ألا ثبي ب فمبي ػ١

)زفك ػ١( ف١ظ عز ػ سغت ف اغبء أرضط

Narrated Anas that a group of people from among the

companions of the Prophet (may Allah bless Him) asked the

wives of the Prophet (may Allah bless Him) about His hidden

deeds. Some of them were saying, “I am not going to get

married”. Then some of them said, “I will not eat meat”. And

others said, “I am not going to sleep on top of my bed”.

Hearing those words, the Prophet praised Allah and extolled

Him, then He said: “what‟s wrong with them? They said so

and so, and I pray, I sleep, I fast, I break my fast, and I marry

women. He who is displeased with my sunnah (practices) is

not my follower” (Agreed upon) (Muslim, 1988: 1020).

4) Not getting married is similar to Nashara, while resembling them

in the matter of worship is forbidden. Syekh al-Utsaimin (2002:

80) said:

“…and due to leaving the marriage while he is able to, is a

form of resembling to nashara who leave the marriage as a

form of worship. While resembling with worship of non-

Muslim is forbidden”.

b. The second opinion: that the legal origin of marriage is sunnah

(recommended), not compulsory. It is the opinion of the majority of

scholars. Imam Nawawi (1996: 173) said that this is our schools

(Syafi‟iy) and schools throughout the scholars that the command to

marry here is a suggestion, not obligation. And one who makes it

compulsory is unknown except Daud al-Zahiri, those who agree with

him are the followers of Ahlu Dhahir (Dhahiriyah) and narration of

Imam Ahmad. While their argumentations are:

25

1) The word of Allah in sura an-Nisa verse 3:

مثنى النساء من لكم طاب ما فانكحوا اليتامى في تقسطوا أال خفتم وإن

أال أدنى ذلك أيمانكم ملكت ما أو فواحدة تعدلوا أال خفتم فإن ورباع وثالث

(8)النساء: تعولوا

If ye fear that ye shall not be able to deal justly with the

orphans, Marry women of your choice, Two or three or four;

but if ye fear that ye shall not be able to deal justly [with

them], then only one, or [a captive] that your right hands

possess, that will be more suitable, to prevent you from doing

injustice (Ali, 1987: 38).

Imam al-Maziri said that this verse is the argument of the

majority of scholars (that marriage is sunnah), because Allah

gives you a choice between getting married or taking slaves as

agreed. If marriage is compulsory, Allah does not give choise

between getting married or taking slaves. Because according to

the scholars of usul fiqh that giving a choice between mandatory

and non-mandatory, will cause the loss of compulsory itself, and

will lead to that people leaving obligations are innocent (Nawawi,

1996: 174). The command in the above hadist of Abdullah bin

Mas‟ud on marriage command for one who was able (physically

and financially) is not meant as obligation, but istihab

(voluntary).

2) That the benefit of marriage is back to the subject itself especially

one who gets married, so it can be said that command to marry in

the hadist above is only as recommendation form.

26

While laws of marriage based on the condition of the subject are as

follows:

a. Obligatory

Marriage is obligatory for person who has a high desire to get married

because his desire is volatile, while he has sufficient economic

capacity. He was disturbed by his high desire, so that it should be

feared fall in adultery.

b. Recommended

Imam Nawawi (1996: 172) in his book Syarh Shahih Muslim,

especially chapter of recommended marriage for one who wants,

while he has property, states that marriage is recommended for one

who has lust and property, but does not worry fall into immorality

and adultery.

c. Permissible

Law of marriage is permissible for those who have lust, but do not

have property. Or for those who have property, but have no lust

(Utsaimin, 2002: 180).

d. Disliked

Law of marriage is disliked for person who has no wealth and no

desire to get married (impotence). Likewise, one who has desire to

get married, but has no enough wealth, for him marriage is disliked.

For one who has wealth, but no desire to get married (impotence),

the scholars have different opinions:

27

1) It is not disliked to get married, but it is better for him to

concentrate in worship. This is the opinion of Imam Syafi‟i and

the majority of Syafi‟i scholars (Nawawi, 1996: 174).

2) It is better for him to get married. This is the opinion of Abu

Hanifah and some of Syafi‟i and Maliki scholars.

e. Forbidden

Marriage is forbidden for one who felt not able to be responsible and

will abandon his wife and children (Duraiwisy, 2010: 20).

4. Pillars of Marriage

Zainuddin Al-Malibari (2001: 58) in his book Fath al-Mu‟in states

that pillars of marriage are five which are:

a. Bride

Most of scholars agreed that the bride who wants to be married must

meet some conditions as follows:

1) Moslem

2) Her female is clear (not bisexual)

3) No consanguinity (mahram) with the groom

4) Has given permission to the guardian

5) Not being divorced three times by the groom

6) Not being cursed (li‟an) by the groom

7) Not doing pilgrimage (haji or umrah)

8) No husband

9) Not in the waiting period („iddah) (Indi, 2008: 42)

28

b. Groom

According to Annullah Indi (2008: 42), men who want to marry must

meet some conditions formulated by majority of scholars as follows:

1) Moslem

2) His male is clear (not homosexual)

3) No compulsion

4) Not having four wives

5) No consanguinity (mahram) with the bride

6) No wife who has consanguinity with the bride

7) Knowing that the bride is not forbiden to marry

8) Not doing pilgrimage (haji or umrah)

c. Guardian (of The Bride)

That woman‟s guardian is a pillar of marriage is based on the

hadist of Allah‟s Messenger narrated by Abu Burdah that marriage

without guardian (of bride) is not valid. It is as written in Bulugh al-

Maram book (Asqalani, 2002: 340):

لبي : لبي سعي هللا أث١ ع , ػ أث أث ثشدح ث ػ ص هللا ػ١ -

" س األسثؼخ ع " ال ىبػ ئال ث ذ ا أؽ ذ٠ ا ؾ اث صؾ

سعبي ثبإل أػ , ؽجب اث , ز ازش

Narrated Abu Burda bin Abu Musa on the authority of his father;

Allah's Messenger said, "There is no marriage without a

guardian." [Ahmad and Al-Arba'a reported it. Ibn Al-Madini, At-

Tirmidhi and Ibn Hibban graded it Sahib (authentic), but it was

regarded defective for being Mursal (missing link after the

Tabi'i)].

29

Generally there are three types of guardian. And the follows are

the order of the guardian:

1) Lineage Guardian

Lineage guardian is a guardian who has right to be guardian due

to having family relation. While the order of lineage guardian

according to Syafi‟i Scholar is as follow:

a) Biological father

b) Grandfather from the father‟s side or older

c) A male sibling of the same father and mother or same father

d) A nephew from the father‟s side of the same father and

mother

e) An uncle from the father‟s side of the same father and mother

f) A nephew from an uncle from the father‟s side of the same

father and mother (cousin)

2) Ruler Guardian

Ruler guardian is a ruler of a district who has power or authority

for representing matters of the society.

3) Muhakkam Guardian

Muhakkam guardian is a ruler guardian but in emergency

condition such as no lineage guardian and sovereign goverment.

Abdul Aziz al-Malibary required for guardian three conditions:

just, free (not slave) and taklif (moslem, adult, and sane) (Malibari,

30

2001: 350). But another scholar did not require the just („adalah) as

condition for guardian (Sabiq, 1992: 72).

When seen from nature of guardian, guardian is devided into two

types: forcing guardian (mujbir) and refusing guardian („adhol). Wali

Mujbir is regarded as the perfect guardian because he has full power

to endorse a marriage on behalf of everyone under his care. Although

a father may marry her virgin daughter without her consent, it is

sunnah (recommended) for the father to request her consent. And the

father may not act freely using his ijbar authority. He has to make

sure that his actions are just and fair for the benefits of his daughter.

That is why Islam has enforced three conditions which allow for the

ijbar authority of the father to be enforced upon his daughter:

1) There is no apparent dispute between father and daughter

2) The groom must be suitable for the daughter

3) The prospect husband is capable of paying the dowry (mahar)

immediately.

According to Syafi‟i, the forcing guardian is only father and

grandfather (father of father) (Malibari, 2001: 60). While refusing

guardian is lineage guardian who refuses his children to get married

without any Islamic legal reason.

d. Two Witnesses

People who can become witnesses in a marriage must meet

several conditions as follows:

31

1) Moslem

2) Adult

3) Sane

4) Male

5) Just

6) Listener

7) Seeing

8) Understanding the marriage contract

e. Contract (offering and acceptance)

There are some conditions of contract that marriage can be valid,

which are:

1) Offering and acceptance must be successive

2) Sentence of offering and acceptance must be clear

3) Sentence of offering and acceptance must be listened and

understood by at least two witnesses

4) Name of bride must be mentioned clearly

5) Contract must not be conditional and temporary

6) No long spare time between offering and acceptance

7) Using word of marriage

5. Marriage Prohibition

Man and woman are not always allowed to get married due to some

prohibiting causes by Islamic law and also dangerous medically. Those

causes that make a woman forbidden to be married by a man are divided

32

into two types: muabbad (permanent) and ghoiru muabbad

(impermanent);

a. Permanent prohibition

Causes that make a woman prohibited to be married by a man

permanently (forever) are divided into three types: cause of blood

relation, marital relation and breast feeding relation.

1) Lineage relation

Those who include in lineage relation are:

a) Mother (including grandmother to up, either of the mother‟s

side or the father‟s side)

b) Daughter (including granddaughter to down)

c) Sister (either of the same father and mother, same father or

same mother)

d) Sister of mother

e) Sister of father

f) Niece (daughter of sister or brother)

2) Marital relation

Those who include in marital relation are:

a) Mother in law

b) Stepdaughter (if her mother has been fucked)

c) Ex daughter in law

d) Ex stepmother

3) Breastfeeding relation

33

There are several pillars and conditions that cause person suckled

become forbidden to marry:

a) Breast feeder

Person who feeds the breast must meet some conditions as

below:

(1) Breast feeder must be a woman

(2) Breast feeder when feeding must be alive

(3) Age of breast feeder must have possibility to bear a child.

So when breast feeder is less than nine years old, it does

not make a breast feeding relation.

b) Milk

There is no condition for milk to be still original such as at

the beginning of flowing out from breast. So the milk

changed become cheese or the other can still cause suckling

relation.

c) Object

There are three conditions of object so that person can

become breast feeding relation:

(1) Milk must reach to stomach

(2) Person breastfed must less than two years old

(3) Person breastfed must be alive

In bulugh al-maram book stated that condition of

breastfeeding according to Syafi‟i is five times (Asqalani, 2002:

34

363). And those five times must be separated one and another by

long time.

While women who include in breastfeeding relation are:

a) Woman who breastfeeds

b) Sister under breastfeeding relation

Beside of causing prohibited to marry with woman who

breastfeeds and her daughter, breastfeeding relation also causes

prohibited to marry with sister of breastfeeder, daughter of sister

or brother under breastfeeding relation. It is base on the hadist of

Allah‟s Messenger explaining that thing prohibited due to lineage

relation, prohibited due to breastfeeding relation too:

ػجبط سظ اث ػ ب ػ " هللا اج أ ع أس٠ذ ػ ص هللا ػ١

ضح فم اثخ ؽ ب ال رؾ بي: "ئ ٠ؾش ظبػخ " اش ب اثخ أخ ئ

اغت. ب ٠ؾش ظبػخ زفك ػ )اش ١)

Narrated Ibn 'Abbas: The Prophet * was offered to marry the

daughter of Hamza. He said, "She is unlawful to me for she is

the daughter of my brother in suckling; and what is unlawful

by reason of blood relationship is unlawful by reason of

suckling relationship" [Agreed upon] (Asqalani, 2002: 362).

b. Impermanent prohibition

There are several causes that make woman become prohibited to

be married by a man. However, those causes are only in particular

time, if they are lost, the woman is permitted to get married. The

followings are those impermanent prohibition causes:

35

1) Marital relation

Woman who is still in marital relation is prohibited to get married

until she was divorced and ends her waiting period. Because in

Islam, the principle is one husband. This is corresponded to

Allah‟ saying in sura al-Baqarah verse 235:

c ال ع فغى ف أ ز أو خطجخ اغبء أ ث ظز ب ػش ف١ بػ ػ١ى

ال رما ل ا ئال أ عش اػذ ال ر ى عززوش أى هللا ػ

ا ػمذح اىب ال رؼض ؼشفب ٠ؼ هللا ا أ اػ ىزبة أع ػ ؽز ٠جغ ا

( غفس ؽ١ هللا ا أ اػ فبؽزس فغى ب ف أ )

There is no blame on you if ye make an offer of betrothal or

hold it in your hearts. Allah knows that ye cherish them in

your hearts: But do not make a secret contract with them

except in terms honourable, nor resolve on the tie of marriage

till the term prescribed is fulfilled. And know that Allah

Knoweth what is in your hearts, and take heed of Him; and

know that Allah is Oft-forgiving, Most Forbearing (Ali,

1987: 17).

2) Bain kubra divorce (divorced three times)

Woman divorced three times by her husband is forbidden to

remarry with her ex-husband untill she has been married by

another man and divorced. However, her marriage to the second

husband must be natural, not for the purpose of allowing her to

remarry to the first husband. If she got married and divorced for

the purpose of allowing her to remarry to the first husband,

legally it can permit her to remarry with the first husband

eventhough forbidden due to that purpose.

36

3) Marrying two woman or more who are still in sisterhood

Man who is still in marital relation with his wife (including

in waiting period) is forbidden to marry with:

a) Sister of the wife

b) Sister of the parent in law

c) Niece of the wife

d) Aunt of the wife

This prohibition will be lost if the wife was divorced or died. So

if the wife was divorced or died, the ex-husband is permitted to

marry her sister.

4) Marrying more than four women

This limitation of four wives in one period is based in Allah‟s

saying in sura an-Nisa verse three as follow:

ض اغبء ب غبة ى ىؾا فب ١زب أال رمغطا ف ا خفز ئ

سثبع صالس . . .

“If ye fear that ye shall not be able to deal justly with the orphans,

Marry women of your choice, Two or three or four...” (Ali, 1987:

34).

This prohibition of marrying more than four women ends when

one of them was divorced or died and he can look for another

one.

5) Inter religion marriage

37

This prohibition of inter religion marriage is based on Allah‟s

saying in sura al-Baqarah verse 221 as follow:

ششوخ خ خ١ش إ خ أل ششوبد ؽز ٠إ ىؾا ا ال ر

ال ششن أػغجزى خ١ش إ ؼجذ ا ؽز ٠إ ششو١ ىؾا ا ر

غفشح ثار ا غخ ٠ذػ ئ ا هللا ئ ابس أئه ٠ذػ أػغجى

٠ززوش بط ؼ آ٠بر ٠ج١ ( (اجمشح:

Do not marry unbelieving women [idolaters], until they

believe: A slave woman who believes is better than an

unbelieving woman, even though she allures you. Nor marry

[your girls] to unbelievers until they believe: A man slave

who believes is better than an unbeliever, even though he

allures you. Unbelievers do [but] beckon you to the Fire. But

Allah beckons by His Grace to the Garden [of bliss] and

forgiveness, and makes His Signs clear to mankind: That they

may celebrate His praise (Ali, 1987: 15).

6) Temporary (mut‟ah) marriage

Nikah al-Mut'ah or the marriage of pleasure, a marriage

stipulated to be temporary. This marriage is automatically

terminated at the end of the agreed period which may last an

hour, a day, a week, a month, or longer. This is false and illegal

type of marriage, because it rurns a woman into a commodity

which exchanges hands. Ir is also harmful to offspring's who

would have no secure home to settle down in which they would

be reared. The purpose of this marriage is to fulfill carnal desire

only, not to produce offspring. It was lardul only in the early

stage of Islam for a very short period of time, and was later

prohibited forever

38

7) Tahlil marriage

Nikah al-Muhallil is marrying a woman that has been trebly

divorced, on the condition of his divorcing her after

consummation of the marriage, in order that she may become

lawful to be remarried to the former husband. If the second

husband has intended to marry such a woman just for the sake of

legalizing her for her former husband, or if they previously

agreed on this, such marriage is invalid. The Prophet, peace be

upon him, said: Allah Has cursed the al-Muhallil and the Muhalal

1ahu (the former husband).

8) Syighar marriage

Nikah ash-shighar is giving by a guardian a woman in marriage

to a man on the condition that the latter would give him one of his

own womenfolk in rerurn without dowry. Both marriages are not

valid. But if each woman has a dowry assigned to her without

pretext or a gimmick, their marriage would be valid. If one of the

two brides has a dowry assigned to her, only her nikah is valid,

while the other one's is not (Tuwaijiry, 2000: 12).

9) Badal marriage

Exchange marriage, or baadal, is an agreement between two

families on “exchanging” daughters or other female family

members through marriage. The daughter (the agreements may

39

involve several women from each family) of one of the parties is

married into the other party‟s family, and vice versa.

10) Khadan marriage

Khadan means concubine. So khadan marriage is a marriage with

the intention to make the spouse, either man or woman, as a

concubine.

11) Istibdha‟ marriage

It is a marriage by making the bride as a bidha‟ah (whore) which

is by lookig for a special man, such as genious or honourable

man, to do coitus with the bride then being pregnant and bear a

child who has good nature like that man.

12) Inheritance marriage

Inheritance marriage is a marriage inherited from the inheritant.

When the leaves a wife or husband, the inheritees vied to get him

or her. So the inheritees do not only inherit the properties, but

also the spouse of the inheritant.

13) Misyar marriage

Misyar marriage or traveller's marriage is a type of nikah

(marriage contract) that is ostensibly carried out with the

objective of allowing a couple to engage in intercourse in a

permissible (halaal) manner. The husband and wife thus joined

surrender several marital rights, such as living together, equal

division of nights between wives in cases of polygyny, the wife's

40

rights to housing and maintenance money (nafaqa), and the

husband's right to homekeeping and access.

6. Refusing Guardian (wali ‘adhal)

Definition of refusing guardian is so many, but the writer want to

define the refused guardian according to Wahbah al-Zuhaily as follow:

Refusal of guardian to marry his child who has been puberty and sane

with a person who is equal to that child. If the child asked his or her

guardian to be married and each of the man and the woman loves

each other, this refusal is legally forbidden. (Zuhaily, 1997: 6720).

The above definition can be concluded that there are five elements

that a guardian may be called as refusing guardian which is forbidden in

Islam:

a. Refusal of the guardian to marry his children

b. Application of the daughter to be married with that man

c. Equality of bride and groom

d. Feeling love each other between bride and groom

e. Reason of refusal is contrary to syara‟ and it may be dangerous

From the reason number 5 above, it can be underlined that one of

reasons admitted in Islamic legal for guardian to prevent his daughter

marrying with the man is for avoiding a danger which will fall on the

bride or groom. Because according to Islamic fundamental jurisprudence

(ushul fiqh), the danger must be removed, as written by Abdul Hamid

Hakim (2004: 29) in his book mabadi‟ al-awwaliyah as follow:

اعشس ٠ضاي

“The dangers must be removed”

41

When thought wisely, basicly most guardian refusal reasons to marry

his child are due to for beneficence of the child such as the candidate is

not good behaviour, not rich, not handsome, not having good future, etc.

However, basicly Islam prohibited guardian prevent his child to get

married. It is based on Allah‟s word in sura al-Baqarah: 232 as follow:

()اجمشح: فال رؼع أ ٠ىؾ أصاع

“Then (for guardians) do not prevent them (daughters) from remarrying

their (former) husband” (Ali, 1987: 16).

But there are several reasons admitted in Islamic legal for guardian to

refuse or prevent his children from marrying with a person. So if a

guardian refuses or prevents his children from marrying due to these

reasons, he is not called as refusing guardian. Those reasons are as stated

by Sayyid Sabiq (1992: 121) as follow:

وـفء ااش ال غ١شفأـباراوـب اال زـبع ثغجـت ػزسمجي وـأ ٠ىـ اضط

ؾـبي ال اعدخـبغـت اخش أوفـأـ. فـب اـال ٠خ ف ز ا ش اض

ػـبظـ رـزم ػ ألـ ال٠ؼذ

The meaning:

While a guardian prevents due to acceptable reason such as the groom

is not equal (to the bride), his dowry is less than common dowry,

there is another man who is more appropriate and more equal to the

bride. So due to those reasons, guardianship can not move to judge

guardian because that guardian can not be called as refusing guardian.

It can be concluded that according to Sayyid Sabiq there are three

Islamic legal resons for guardian that can refuse or prevent his children to

get married:

42

a. Not equal (between the man and the woman)

b. The dowry is less than common dowry

c. There is another one more equal

D. Fortune-Telling Based on the Perspective of Islamic Law

1. Definition of Fortune-Telling of Primbon

According to Indonesian Dictionary, fortune telling (ramal) is a sand

used to see fortune or to know what will happen (Alwi, 2007: 186).

Seasite dictionary gives definition of fortune telling as seeing what will

happen in the future or seeing one‟s fortune by looking at the hand lines

and face shape. While global dictionary defines fortune telling (ramal) as

a knowledge to predict on one‟s fortune in the future and his way of life.

And English dictionary defines fortune telling as an act or practice of

predicting the future (Hornby, 2005: 284). So it can be concluded that

fortune telling is predicting on one‟s fortune in the future.

In Arabic, fortune teller is called as „arraf and kahin (ػشاف, وب).

While „arraf (ػشاف) is one admitting know the future and past affair such

as knowing where the stealer lives and where the stolen goods is

(Baghawi, 1991: 751). While وب is one informing the future occurance,

admitting know the secrets and supernatural. It is as defined by Munawi

(1987: 689) below:

ىعراف من يخبر باالمور الماضية أو بما خف

The meaning: „Arraf is one informing the past matters or secret thing.

And An-Nawawi (1996: 832) said in his book Al-Miinhaj:

43

اغشق ىب ؼشفخ ىب لبي اخطبث غ١ش اؼشاف از ٠زؼبغ

اعبخ ؾب

The meaning: “Al-Khattaby and other scholars said, „Arraf is one

admitting know the place where the stealing accurs, place of the lost

goods, and so on”.

While Al-Baghawi (1991: 752) defines Kahin in his book Syarh As-

Sunnah as:

از ٠خجش ػ اىائ ف غزمج اضب ٠ذػ ؼشفخ األعشاس ىببأف

طبؼخ ػ اغ١ت

The meaning: “kahin is one informing the occurance of the future,

admitting know the secrets, and supernatural”.

And primbon in Javanese is derived from word prim and bon. Prim

means primpen (saved, hidden, gathered, compiled). And bon means

babon (mother, main). In Indonesian dictionary, primbon is a book

containing fortune telling (good and bad day calculation) for looking for a

good job, marriage, knowing a person‟s character by his birth date. And it

is also meant as a book containing Javanese knowledge (containing

witchcraft formula, design with mystical properties, spells, prayer, dream

inerpretation) (Alwi, 2007: 169).

2. Kinds of Fortune Telling

There are many kinds of fortune telling according to Petir Abimanyu

(2013: 37):

44

a. Personality fortune telling

1) Zodiac

Zodiac is a fortune telling for knowing a person‟s characteristic

and his way of life based on planet composition and twelve stars.

It is usually known from date of birth.

2) Palmistry

Palmistry is fortune telling using sketch of palm for identifying

person‟s fortune. This knowlege comes from Babylonian. They

said that future and fate can be seen from sketch of palm.

3) Face shape

This method was famous in Europe in the middle ages. It is the

origin of Phrenology which is knowledge to find out a character

from the cranium. And it was evolving become early psichology.

4) Numerology

Numerology is knowledge about numeral related to person‟s fate

based on his personal fate. There are nine specific number from

one until nine that can describe one‟s characteristic and fate.

5) Feng shui

This fortune telling came from Chinese mythology; that their

highest god summons twelve animals to be present after the earth

created. These twelve animals were the fastest of all. And they

were made as year names. Every two years the animal element

turns to log, fire, water, land, and metal.

45

b. Fortune telling or advice

1) Tarot

Tarot is a fortune telling using card amount seventy eight which

each of them has simbolic meaning. Initially tarot was used to

common game, and turned to fortune telling since fourteen

century in Italia.

2) Runes

This method is more ancient than tarot. Runes evolved in middle

Europe and Scandinavian. Runes is twenty four tablets and

gravels labeled Gothic alphabet. Every alphabet has a meaning

based on where the gravel falls.

3) Coffee or tea

This fortune telling method is based on pattern of coffee or tea

dregs after the patient drinks it.

4) I-Ching

This fortune telling method comes from Chinese. There are three

specific coins thrown together two times. Head side means

straight line and tail side means broken line. After throwing them

two times will appear six forms of combination line. And the

fortune teller will interpret those six forms of combination line

become an advice.

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c. Spiritual power

Spiritual power is an ability to see the future without using any tool.

They said that it is special gift that can be gotten by exercise. There

are two types of fortune telling by spiritual power:

1) Precognition (presentiment)

Precognition or presentiment is ability to see the sign or to feel

what will happen. By handshake, fortune teller can know and

presume what will happen to the person held.

2) Interpretation of dream

Interpretation of dream is branch of psychoanalysis fastening

upon dream and symbolic meaning.

3. Law of Fortune-Telling

Fortune telling in term of informing the occurance of the future,

admitting know the secrets, and supernatural, either using astrology,

numerology, or the other, is forbidden by Islam. Almost majority of the

Scholars forbid it based on the proof of Quran or Hadist. The follow is the

proof of Scholars prohibiting the fortune telling:

a. Word of Muhammad

اج ػ ؾغ ا ػ أث ش٠شح ع ب لبي ص هللا ػ١ أر وب

ذ أ ؾ ضي ػ ب أ ب ٠مي فمذ وفش ث افب فصذل ث )سا أؽذ( ػش

47

The meaning:

Abu Hurairah and Al Hasan (may Allah bless them) narrated that

the Prophet (peace be upon him) said: "Whoever has come to

Kahin or 'Arraf, and he believed it, then indeed he has been

rejecting what is revealed to the Prophet Muhammad (narrated by

Ahmad) (Syamilah, n.d. : 211).

Al-Khattaby and other scholars said, „Arraf is one admitting

know the place where the stealing accurs, place of the lost goods, and

something cryptic (Nawawi, 1996: 832). While Al-Baghawi (1991:

752) defines Kahin in his book Syarh As-Sunnah as one informing the

occurance of the future, admitting know the secrets, and supernatural.

Ibn Ruslan (1999: 375) in the book Syarh as-Sunan Abi Dawud

said that what is forbidden is what is considered by the astrologers

that their knowledge of matters that have not happened and that will

happen in the future, and thinking that they can know it all through

the stars trip in the orbit, the unification or separation between the

stars while it is a monopoly of Allah with His knowledge.

In addition to the hadist narrated by Ahmad above, there is also

hadist prohibiting fortune telling reported by Thabrani below:

٠بي اذسعبد اؼ ي هللا ص: اث اذسداء سض لبي: لبي سع ػ

رط١شا عفش سعغ ، ا اعزمغ ، ا (اطجشا)سا رى

The meaning:

From Abu Darda (may Allah bless him), he said, the Prophet

SAW said, "It will not achieve a high degree of people who

believe in the shaman, the person who believes in destiny

divination, or back from traveling (delay of departure) because

believes that the time was inopportune moment" (reported by

Thabrani) (Syamilah, n.d. : 4861).

48

b. Word of Allah in sura Luqman: 34 as below:

فظ ب رذس ، ب ف االسؽب ٠ؼ ي اغ١ش ٠ض بػخ، اغ ذ ػ هللا ػ ا

ب را رىغت خج١ش هللا ػ١ د، ا اسض ر فظ ثب ب رذس مب) غذا،

: )

The meaning:

Verily the knowledge of the Hour is with Allah [alone]. It is He

Who sends down rain, and He Who knows what is in the wombs.

Nor does any one know what it is that he will earn on the

morrow: Nor does any one know in what land he is to die. Verily

with Allah is full knowledge and He is acquainted [with all

things] (Ali, 1987: 205).

Although Fortune telling is prohibited by the scholars by using the

above proofs, other scholars permit fortune telling in term of informing or

predicting what will happen in future. However, that permissible law

stated by them requires some conditions explained after this. Those

scholars permitting fortune telling use some following proofs to advocete

their argumentation:

a. Word of Allah in sura Yusuf

جالد عجغ ع عجغ ػغبف ٠أو ب ه ئ أس عجغ ثمشاد ع لبي ا

ل أفز ف س ب ا أخش ٠بثغبد ٠ب أ٠ خعش ؤ٠ب رؼجش ش ز و ئ ؤ٠ب

()٠عف:

ئال ج فزس ف ع ب ؽصذر دأثب ف عجغ ع١ لبي رضسػ ب رأو . ل١ال

ز ب لذ ثؼذ ره عجغ يذاد ٠أو ٠أر ئال ل ص ب رؾص .١ال ص

٠ؼصش ف١ ٠غبس ابط ف١ ثؼذ ره ػب (4, 4, 4)٠عف: ٠أر

49

The meaning:

The king [of Egypt] said: "I do see [in a vision] seven fat kine,

whom seven lean ones devour, and seven green ears of corn, and

seven [others] withered. O ye chiefs! Expound to me my vision if

it be that ye can interpret visions." (Yusuf: 43)

[Joseph] said: "For seven years shall ye diligently sow as is your

wont: and the harvests that ye reap, ye shall leave them in the ear,

except a little, of which ye shall eat. "Then will come after that

[period] seven dreadful [years], which will devour what ye shall

have laid by in advance for them, [all] except a little which ye

shall have [specially] guarded. "Then will come after that [period]

a year in which the people will have abundant water, and in

which they will press [wine and oil]." (Yusuf: 47, 48, 49) (Ali,

1987: 110).

The proof above shows that Prophet Yusuf has even yet predicted

what will happen in the future through interpretation of dream and it

came true. Whereas as explained above, that interpretation of dream

is one of kinds of fortune telling that is prohibited.

b. Word of Allah in sura al-An‟am verse 108 as below:

ا از٠ ال رغج ا ثغ١ش ػ ػذ ا هللا ف١غج هللا د (4)األؼب: ٠ذػ

The meaning:

Revile not ye those whom they call upon besides Allah, lest they

out of spite revile Allah in their ignorance. Thus have We made

alluring to each people its own doings. In the end will they return

to their Lord, and We shall then tell them the truth of all that they

did (Ali, 1987: 63).

Initially reviling those whom they call upon besides Allah is

permissible. However, it is predicted that they will give back reviling

Allah. So it would make worse impact, then reviling them is

forbidden. This is in line with the theory of fiqh tawaqqu‟ or sadd

dzari‟ah which is establishing a law not only based on currently

50

benefit or reward, but also based on preventing bad possibility or evil

in future.

c. Word of Muhammad

ص أ ه ب ث ا ظ أ ػ فمبي سعي هللا ا ئ١ غغذ فمب أػشاث١ب ثبي ف ا

بء فصت دػب ثذ ص ال رضس ع ػ١ هللا ػ١

From Anas bin Malik, that a Badwi has urinated in the mosque.

Then they (Prophet‟s friends) got up (to prevent Badwi urinate).

Then the Prophet said, "Do not you prevent him pee". Then the

Prophet ordered to bring a bucket of water, and the Prophet

himself who pours it water (in the urinal Badwi earlier) (Bukhari,

1983: 735).

Prophet forbade the Companions from preventing a badwi

urinate, because if prevented when he was peeing, it will bring worse

implication that is the place urinated in the mosque will be larger. It is

possible that the preventing causes him run. When it is, the

implication is worse, the urine will strike to clothes and body.

An Islamic scholar has made an theory of fiqh tawaqqu‟. Abdullah

bin Bayyah (Zinki, 2012: 23) explained what fiqh tawaqqu‟ is:

فم ازلغ ٠ؼ اعزبد األؽىب ئ اغزمج

The meaning:

“Fiqh tawaqqu‟ is leaning a law based on future.”

Fiqh tawaqqu‟ is deep understanding about what will prevail in

future. It is an ability to reach cases which will happen and to shape good

condition in future. So it is necessary to consider, prolong, and try for

51

purpose of benefit in future and prevent or remove an evil in future as

principle stated by scholar of ushul fiqh:

دسء افبعذ مذ ػ عت اصبؼ

The meaning:

Preventing an evil takes priority over securing a benefit (Hakim,

2004: 36).

That theory of fiqh tawaqqu‟ is based on the word of Allah as below:

ا آ ب از٠ ب ٠ب أ٠ خج١ش ث هللا ئ ارما هللا ذ غذ ب لذ ظش فظ ز ارما هللا

(4)اؾشش: رؼ

The meaning:

O ye who believe! Fear Allah, and let every soul look to what

[provision] He has sent forth for the morrow. Yea, fear Allah: for

Allah is well acquainted with [all] that ye do (Ali, 1987: 283).

The proof above can be concluded that the must is considering what

happened in past for benefit or good destiny in future. Several conditions

that must be met so that a case can be categorised as fiqh tawaqqu‟ are:

a. It must be based on predominance of conjecture (ghalabah al-dzann)

b. It must look to past and present qarinah (circumstantial indicator) to

determine law or condition in future

c. It must consider the benefit and the evil

d. It must be implemented gradually (tadarruj) (Qardawi, 2005: 328).

52

CHAPTER III

MARRIAGE PREVENTION DUE TO FORTUNE-TELLING OF

PRIMBON IN VILLAGE OF SIDOMUKTI, BANDUNGAN, SEMARANG

A. General Description of Village Sidomukti

1. Geographical Condition

Sidomukti is one of villages in the subdistrict of Bandungan, under

the regency of Semarang. It is located approximately a kilometer from the

market of Jimbaran and the highway of Bandungan-Lemah Abang. Due to

that location is mountainous area, the way to the village is rise up and

many rice fields there. Although many rice fields, almost each side of the

road is surrounded by houses and most of them are selling. This village is

so strategic because there is a state elementary school, near to the market,

and tourism area which is umbul Sidomukti. So it is easy for the villagers

to reach a place of studying, shopping, or touring.

While the boundaries of Sidomukti village are as follows:

North: village of Munding

South: village of Duren

West: village of Banyu Kuning

East: village of Jimbaran and Pakopen

2. Total Population

Total population of Sidomukti is 5.610 inhabitants with the following

details:

a. By gender

53

Male Female

2.797 2.813

Source: monograph of Sidomukti on January, 2015

b. By age group

NO

AGE GROUP

(Years)

MALE FEMALE TOTAL

1 0 < 1 113 108 221

2 1 > 5 163 166 329

3 6 – 10 355 346 701

4 11 – 15 348 346 694

5 16 – 20 464 488 952

6 21 – 25 245 213 458

7 26 – 30 217 218 435

8 31 – 40 193 218 411

9 41 – 50 299 314 613

10 51 – 60 238 245 483

11 60 upwards 162 151 313

TOTAL 2.797 2.813 5.610

Source: monograph of Sidomukti on January, 2015

c. Total of household

NO Description Male Female Total

1 Total of Household 1.390 200 1.590

Source: monograph of Sidomukti on January, 2015

54

d. Total of marriage and divorce

No Description During 2014 January – April 2015 Total

1 Marriage 489 168 657

2 Divorce 150 41 191

Source: Religius Affairs Office of Bandungan in 2015

3. Educational Condition

Village of Sidomukti has 4 (four) State Primary Schools, 1 (one)

Kindergarten, and 2 (two) Religius Schools. And total of population by

education level (five (5) years old upwards) is:

NO EDUCATION LEVEL MALE FEMALE TOTAL

1 No Education 28 62 90

2 Kindergarten 315 309 624

3 Not yet completed Primary School 417 512 929

4 Not complete Primary School 503 531 1.034

5 Graduated Primary School 329 350 679

6 Graduated Junior High School 320 292 612

7 Graduated Senior High School 52 41 93

8 Graduated College / Diploma 7 8 15

9 Bachelor upwards 2 2 4

TOTAL 1.973 2.107 4.080

Source: monograph of Sidomukti on January, 2015

It means that most of the population of Sidomukti do not complete

primary school approximately 20 (twenty) percent of the population.

55

Eventhough approximately 20 percent of the population do not graduate

primary school, there are many population sending their children to

Islamic boarding school to study religious knowledge.

4. Economic Condition

Livelihood of the population (18 years old upwards)

NO TYPE OF WORK MALE FEMALE TOTAL

1 Civil Servant 7 5 12

2 Army 1 0 1

3 police 3 1 4

4 Private Employee 4 5 9

5 Retired 1 0 1

6 Entrepreneur 4 0 4

7 Building Laborer 182 15 197

8 Industrial laborer 58 43 101

9 Farm Laborer 172 164 336

10 Farmer 605 524 1.129

11 Breeder 17 11 28

12 Fisherman 0 0 0

13 Others 779 693 1.472

TOTAL 1.833 1.461 3.294

Source: monograph of Sidomukti on January, 2015

The monograph above means that most of the population of

Sidomukti are working as farmer. It is due to the area is highland,

56

mountainous area, and surrounded by rice fields. Although most of the

population are as farmer, there are several villagers working as building

laborers, industrial laborers, and others.

5. Religius and Sosial Condition

In religius affairs, Sidomukti has 3 (three) mosques (public place

which is not only for daily prayers, but also for Jum‟ah prayer) and 13

mushollas (public place which is only for daily prayers).

Total population based on religion:

NO RELIGION MALE FEMALE TOTAL

1 Moslem 2.797 2.812 5.609

2 Catholic 0 0 0

3 Christian 0 1 1

4 Hindus 0 0 0

5 Buddhist 0 0 0

6 Confucian 0 0 0

TOTAL 2.797 2.813 5.610

Source: monograph of Sidomukti on January, 2015

Almost all of the population of Sidomukti are Moslem, and still there

is one Christian. While religius activities of Moslems in Sidomukti are

reciting sura yasin, tahlil, barzanji, and manaqib together in every week.

Although as Moslems, they still also carry out activities of Javenese

tradition which are considered as good activities by them such as suronan

(an activity on month of suro where people take bath at first mid night of

57

suro, bring foods then pray together, or fast), nyadran (a ritual carried out

on month of ruah about after date 15 untill first month of poso by

bringing foods at grave then pray together), mitoni (ritual of seven months

of pregnancy by giving foods to the surrounding children or society),

selametan (praying together in order to get safety then eating together),

and sedekah deso (by cleaning the grave then eat and pray together).

B. Practice of Marriage Prevention Due To Fortune Telling of Primbon

According to the information of the head of the village, almost all of the

population of Sidomukti still practice primbon‟s calculation to consider when

the right time to execute important events such as farming, working,

marrying, building home, and who the right person to marry is. While as the

researcher found, the practice of marriage prevention due to fortune telling of

primbon in Sidomukti is three cases.

The first case was in 2000, the second case was in 2006, and the third

case was in the begining of 2014. Actually in the first case, the parent

prevented his son to marry with his choosen girl due to not appropriate based

on primbon‟s calculation, but he ignored his father consideration and he

remained married with her. No different from the first case, the second case

also ignored the father prevention due to not appropriate by primbon

calculation, but in this case the prevented person is a girl. And the third case,

after the man and the woman love each other and the man proposed marriage

to the woman in front of her parent, the guardian prevented her to marry with

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that man due to not appropriate by primbon‟s calculation, she obeyed her

guardian consideration and did not marry with that man.

The first case is between WS (man) and IDR (woman). WS and IDR are

Moslems. In 1998 WS worked at Semarang airport as aircraft technician

approximately for three years. As an aircraft technician, he ate at the office

where he worked and sometime when in spare times he bought a food and ate

at food stall around the airport. For about one year he almost knew all of the

workers and traders around the airport. While IDR at that time everyday

assisted her parent to cook , to serve, and to sell foods at her parent‟s food

stall. So she almost knew all of the costumers.

After one year working at the airport, he felt has certain work and certain

salary to live, so he decided to look for a girl to marry. Knowing his will, his

colleague suggested him to marry IDR that he had known her well before. WS

agreed with his colleague suggestion and he started to get acquainted with her.

In spare time, sometime he asked her to meet and talk together at her food

stall. And both of them loved each other. Sometime he went to her home to

get acquainted with her parent and they were welcome to him. They were

very pleased and happy when WS proposed marriage to their first child, IDR,

due to she still has two youger brothers and three younger sisters. And he

loved her so much due to beside she is beautiful, has good attitude, she is

from religious family.

For about nine months of the relationship, he asked permission of his

father for getting married with IDR, but he must think about it. After thinking

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and considering more about his son‟s wish, he decided to prevent his son

marry that girl due to he will get bad fate and get divorced in future based on

primbon‟s calculation or fortune telling of primbon. But WS did not believe

about it and ignored his father prevention. He decided to marry IDR in 2000

eventhough his father had prevented him.

WS married IDR in 2000 and they have a daughter in 2001. In 2001 he

decided to move from Semarang city to his father‟s home Sidomukti, so he

resigned from his job at the airport and worked at industrial factory around

Semarang regency. WS told that since his wife had a child, she often did not

maintain her child and often occured dispute between both of them.

Moreover, due to the salary of WS‟s job is low in 2003, IDR decided to work

at Singapore for two years and left her husband and daughter. During she

worked at Singapore, she had not yet given money to her husband or her

daughter, so WS worked and maintain his child hisself.

WS admits that for his wedding, IDR was often angry and asked him to

divorce, but he was patient due to he still remembered the daughter. Since the

begining of 2014 she did not care and pay attention to him. Moreover, she had

had another man accompanying her anywhere she wanted. But till now WS

has not yet divorced her (the result of interview with several societies of

Sidomukti).

The second case is not different more than the first case, but the prevented

person is a woman. This case is between DS (man) and AS (woman). They

are moslem. Initially, DS met AS in 2005 at the place where DS sold the

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construction material, because at that time DS was a salesman. While AS was

playing at that place, because that place was her sister‟s home. Due to DS

loved AS when the first looking, he directly asked to that her sister about her.

After he knew that she had not yet had any boyfriend, he started to get

acquainted with her. At that time she was being a student of university

semester two. Having become acquinted for about three months, they loved

each other and agreed to get married because AS‟s mother even teacher of

AS‟s mother had prohibited her to date for long, but her father did not agree if

his daughter AS got married with DS.

Her father did not agree with her choice and he prevented her marry to

DS by reason that according to primbon‟s calculation especially based on the

total of date of birth between AS and DS, the result is bad, so if DS married to

AS, they will get divorced or get bad fate in future. But she ignored her

father‟s prevention, even her mother still forced her to marry him. Her mother

permited her to marry DS as soon as possible due to at that time DS was a

good person, obedient, diligent for worshiping, and fasting. So in 2006 DS

and AS get married.

In 2007 they were blessed with a boy. At that time DS did not have a

certain work to get certain daily salary because he had signed out from his

work as salesman. If AS needed something, she sometime still asked her

parent. In 2008 they collaborated to produce a snack to sell, but it lasted for

about two years. AS told that if there was a little problem in the family, DS

often said to divorce her. Lucky, in 2010 DS was success in his personal

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business, but DS and AS often used their money wastefully. And his business

ended in 2011 due to there were many problem, even he had a problem with

his father in law and he left him a debt.

Finally, AS and DS moved to a house which was contracted by them.

Ever since, DS did not have certain work, even he left a lot of debts to other.

In begining of 2015 AS decided to work at the textile factory to fulfill the

needs and pay the debts, while DS did not want to work at the textile factory

so he had no income. AS told that there were many disputes between both of

them since their marriage.

The third case is between MK (man) and UNY (woman). They knew each

other in 2007 at the Islamic boarding school. And due to in 2009 they met in a

class for studying, they got acquainted more each other. At that time, UNY

was after broken from her boy before. So MK approached to UNY step by

step for getting her love. For about two months, they got relationship.

After getting relationship MK and UNY often met in the class, in the

institute, took a walk together, moreover he sometime went to her home. For a

long time they loved each other, approximately five years they got

relationship, so they agreed to get married. MK was so confident to propose

marriage to her parent.

In the beginning of 2014 MK had a want to marry UNY. At that time,

MK was a teacher in Senior High School since 2012 and his father was a

farmer. While UNY was still a student of institute and her father was a farmer

too. So MK had had certain work and certain salary. At one time he himself

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porposed marriage to UNY‟s parent, but he was rejected by the reason of

badness based on fortune telling of primbon. She was prevented by her parent

especially her father due to based on the result of primbon‟s calculation

between date of birth of MK and UNY is bad, if UNY married MK so she

would get bad fate or get divorced in future. Due to she was obedient girl to

her parent, she obeyed her father‟s prevention.

Finally MK did not marry UNY, even they broke the relationship. MK is

still a teacher in a Senior High School and UNY goes on her study to the

graduation. Each of them forgot the past relationship and moved to another

person.

C. Way to Determine A Couple According To Primbon

There are several ways to determine whether a couple allowed or

prohibited to marry according to primbon. They are by determining day of

marriage, month of marriage, and neptu of couple. Specifically, all of the

subjects that the researcher investigated in Sidomukti use neptu between man

and woman who will get married, then calculate it based in primbon. Neptu is

point based on day and weton; weton is another simply called pasaran,

Javanese day that repeat every five days. If the calculation shows bad result,

the couple means inappropriate and the marriage between both of them must

be prevented. It is because if both stay to get married, both would get bad

luck.

According to the observation the researcher conducted, all of the subjects

preventing their children to get married with their choice used the way in

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which they determined neptu between the man and the woman, calculated it,

and interpreted it based on primbon. Firstly they have to know the birth day

and weton or pasaran of every spouse. Each day and weton has a different

point according to primbon. And they totalize it. The follow is the

explanation.

Day Point Weton Point

Sunday 5 Kliwon 8

Monday 4 Legi 5

Tuesday 3 Pahing 9

Wednesday 7 Pon 7

Thursday 8 Wage 4

Friday 6

Saturday 9

For example, man was born on Sunday Kliwon and woman on Friday legi. So

neptu of the man is 5 + 8 = 13 and neptu of the woman is 6 + 5 = 11.

According to book of Bentaljemur Adammakna (Tjakraningrat, 2013: 12)

after neptu of the man and the woman was known, each neptu of them minus

nine (9). Such as if neptu of the man is thirteen (13), it minus nine (9) left four

(4) and if neptu of the woman is eleven (11), it minus nine (9) left two (2).

The rest is four (4) and two (2). So it means the marriage between both will

get much temptation. It is not recommended, but both still can implement the

marriage with the risk as mentioned. And other calculation can be analogous

by using this way and interpreted based on the following table.

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REST MEANING EXPLAINATION

1 and 1 Good, loved Recommended

1 and 2 Good Recommended

1 and 3 Strong, far from the fortune Not recommended

1 and 4 Much harm Not recommended

1 and 5 Divorce Prohibited

1 and 6 Far from the food and the

clothing

Not recommended

1 and 7 Many enemies Not recommended

1 and 8 Miserable Not recommended

1 and 9 Become refuge Recommended

2 and 2 Safe, much fortune Recommended

2 and 3 Die one quickly Prohibited

2 and 4 Much temptation Not recommended

2 and 5 Much harm Not recommended

2 and 6 Rich quickly Recommended

2 and 7 Many of the children die Prohibited

2 and 8 Close to the fortune Recommended

2 and 9 Much fortunes Recommended

3 and 3 Poor Not recommended

3 and 4 Much harm Not recommended

3 and 5 Divorce quickly Prohibited

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3 and 6 Get godsend Recommended

3 and 7 Much harm Not recommended

3 and 8 Die one quickly Prohibited

3 and 9 Rich fortune Recommended

4 and 4 Often sick Not recommended

4 and 5 Much plan Recommended

4 and 6 Rich fortune Recommended

4 and 7 Poor Not recommended

4 and 8 Much hindrances Not recommended

4 and 9 Lose one Not recommended

5 and 5 Sincere happy Recommended

5 and 6 Close to the fortune Recommended

5 and 7 Sincere the food and the

clothing

Recommended

5 and 8 Much misfortunes Not recommended

5 and 9 Close to the food and the

clothing

Recommended

6 and 6 Big harm Not recommended

6 and 7 Harmonious Recommended

6 and 8 Much enemies Not recommended

6 and 9 Miserable Not recommended

7 and 7 Faithful to the couple Recommended

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7 and 8 Get harm from themselves Not recommended

7 and 9 Sincere to the step Recommended

8 and 8 Loved by the people Recommended

8 and 9 Much harm Not recommended

9 and 9 Much fortunes Recommended

According to the above table, when it shows recommended, it means both

of the man and the woman can implement the marriage. When it shows not

recommended, it means both still also can implement the marriage, but with

risk as mentioned. And when it shows prohibited, it means both is prohibited

to implement the marriage and must be prevented.

To simplify that way, the subjects have another way to calculate.

According to the observation, firstly they have to know the neptu of each

spouse and count it up. After it was counted, the total is divided by five (5).

And the rest is the result.

For example, neptu of man is thirteen (13) and neptu of woman is eleven

(11). The total is twenty four (24). Then it is divided by five (5), it becomes

four (4). And the rest is four (4). It means divorce. So it is prohibited to get

married and must be prevented. The follow is the short explanation by using

table.

Rest Meaning Explanation

1 Die Prohibited

2 Couple Recommended

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3 Bicker Not recommended

4 Divorce Prohibited

5 Abstemiousness Permissible

When it is prohibited, both of the man and the woman can not implement

the marriage and must be prevented. When it is recommended, it means the

spouse is right and appropriate. When it is not recommended, it means both

can implement the marriage, but with the risk as mentioned. And when it is

permissible, it means both can implement the marriage, but both must avoid

sowing wild oats.

D. View of Community Leaders or Religius Leaders on Marriage Prevention

Due To Fortune Telling of Primbon

According to the head of the village of Sidomukti (Mr. Rovik Asari),

many villagers of Sidomukti are still practicing primbon‟s calculation to look

for a job, a couple, a good day for planting, farming, or marrying. For public

activity they are also still practicing Javanese culture such as suronan (an

activity on month of suro where people take bath at first mid night of suro,

bring foods then pray together, or fast), nyadran (ritual carried out on month

of ruah about after date 15 untill first month of poso by bringing foods at

grave then pray together), mitoni (ritual of seven months of pregnancy by

giving foods to the children), selametan (praying together in order to get

safety then eating together), and sedekah deso (by cleaning the grave then eat

and pray together). It is due to they hope to get a good fate in future.

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He admits the primbon‟s calculation, because by him everything must be

planned and calculated well. And one of efforts to plan that we can get benefit

in future is trying to consider the past cases, if they are fine so we can use, but

if they are bad so we can stay away. We can not deny the culture and the

heritage of our ancestors, they had considered and thought on their knowledge

such as primbon and other activities.

Nevertheless, marriage prevention due to fortune telling of primbon

according to him is not right because the marriage is depend on the person

who want to get married and the future is in the hands of Allah. So parents

can not prevent their children due to fortune telling of primbon. Eventhough

he believes and admits the practice of primbon‟s calculation, as long as the

man and the woman meet all of the conditions and the pillars of marriage, and

there is no prohibition based on Islam, he refers all occurances on future to

Allah, either good or bad, not to primbon‟s calculation.

The second is opinion of the head of the hamlet of Sidomukti (Eko

Sutrisno). He said that practice of fortune telling of primbon or primbon‟s

calculation is a common activity commited by the society to determine a right

pair, good day for farming, planting, and looking for a good job. So it is not

problem due to for a goodness and because it is affecting to a good destiny.

While marriage prevention due to fortune telling of primbon by him is

permissible when it is for a goodness of the children.

Different from the opinion of the head of the hamlet of Sidomukti, the

third opinion, religious leader of Sidomukti (Mustain Toyib) stated that

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fortune telling or primbon‟s calculation is forbidden by Islam. So he refuses

the practice of fortune telling of primbon. By him, everything had been

determined and destinied by Allah. People can not know what will happen in

future, they only can plan and make an effort. When someone ignores the

fortune telling of primbon, then he gets bad destiny in future, by him it is the

Allah‟s destiny, the people can not change it.

Therefore, according to him fortune telling of primbon can not be reason

for the parents to prevent their children get married. Men and women who

have met all of the requirements, the pillars of marriage, have no the

prohibition of marriage based on Islam, and both of them love each other, can

not be prevented anyway by their parents. The parents can only direct their

children to the right direction.

The fourth opinion is opinion of the religius leader of Sidomukti (Mustofa

Amin). He states that primbon is a Javanese heritage made and thought its

truth by the ancestors. So primbon is used to consider several decisions and

choices, not to ensure future occurance. For example, people can marry an

appropriate or unappropriate person, rich or poor person, good attitude or bad

attitude person, diligent or lazy person. If they choose appropriate, rich, good

attitude, or diligent person, generally their marriage will get better future and

keep to the end. But if they marry unappropriate, poor, bad attitude, or lazy

person, generally their marriage will get worse future and not keep to the end.

It is the generally thought, not certainty of the future because people can not

know the future, but Allah.

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According to him, why he admited the practice of primbon‟s calculation,

because most of the past cases were in accordance with what predicted by

primbon. Such as marriage between A and B according to primbon would get

divorced or bad fate, then after 5 years of the marriage they got divorced. So

by him, primbon can be one of the considerations to get married, despite of

good attitude, appropriate, diligent, etc., that the married people can get better

future or fate, not be certainty for the future.

Thereby marriage prevention due to fortune telling of primbon according

to him is that the parents can prevent their children marry unappropriate

person based on primbon‟s calculation. It is for the sake of their future in

order to get better future and avoid larger damage such as divorce or worse

fate. Because by him, many factors of divorce are personality, economic, gap,

attitude, and all of them can be seen from the primbon‟s calculation

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CHAPTER IV

ANALYSIS OF MARRIAGE PREVENTION DUE TO FORTUNE

TELLING OF PRIMBON

A. Analysis of Causative Factors of Marriage Prevention

Sidomukti is one of the villages in subdistrict of Bandungan located in

mountainous area where is surrounded by rice fields. The most of the

population work as farmer or farming laborer. And the most dominant

religion at that village is moslem. As mountainous people, they also still

practice several Javanese cultures considered as good activities or can bring a

benefit. Approximately twenty percent of the population do not graduate from

primary school. Nevertheless, most of them have ever studied Islamic

teaching, and they also send their children to the Islamic boarding schools

(pesantren).

The practice of marriage prevention due to fortune telling of primbon in

the village Sidomukti can not be separated from the view of the society itself

and the surrounding circumstance. Because the view of the society itself can

influence what they do and what they will do. Without any view or

knowledge, they are impossible to do anything. It is due to the essential thing

for human being who has mind in their actions, that is, their view and

knowledge. If they view good and beneficial about an act, they will accept

and follow it. On the other hand, if they view bad and useless about an act,

they must refuse and avoid it. Besides, the surrounding circumstance also

affects to the society‟s actions. Sometime they view good thing, but the

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surrounding circumstance says other, then they follow what is said by the

surrounding circumstance. So the view and the surrounding circumstance are

affecting each other.

Accordingly, the researcher concludes that there are several causative

factors of the practice of marriage prevention due to fortune telling of

primbon in the village of Sidomukti:

1. Culture

In Sidomukti, one of the causative factors of marriage prevention due

to fortune telling of primbon is culture. It can be seen that the societies of

Sidomukti still carry out activities of Javenese tradition which are

considered as good activities by them such as suronan (an activity on

month of suro where people take bath at first mid night of suro, bring

foods then pray together, or fast), nyadran (a ritual carried out on month

of ruah about after date 15 untill first month of poso [Ramadhan] by

bringing foods at grave then pray together), mitoni (ritual of seven months

of pregnancy by giving foods to the surrounding children or society),

selametan (praying together in order to get safety then eating together),

and sedekah deso (by cleaning the grave then eat and pray together).

Beside of that, Sidomukti is one of the villages in Javanese island and

located in mountainous area. While the societies living in mountainous

area are more heading towards the culture bequeathed by the anchestors,

especially Javanese culture. The Javanese culture is not only suronan,

nyadran, mitoni, selametan, and sedekah deso, but also primbon is

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included in. And they also used Javanese language. They uphold the

politeness value tought by their ancestors. As observed by the researcher

that the society of Sidomukti still conducts Javanese art (reog and

wayang) in every special day, such as for enlivening a wedding and

independence day of Indonesia.

2. Environment

The second causative factor of the practice of marriage prevention

due to fortune telling of primbon in Sidomukti is environment. Beside

they live around the societies upholding the Javanese tradition, the parent

preventing them to get married by reason of fortune telling of primbon is

also descending from the family understanding exactly about the

primbon. It can be known from the subjects‟s statement that most of them

know the primbon from their parent. Due to they know the theory of the

primbon and practice it.

The environmental factor is also known from the statement of the

head of the Sidomukti village, Mr. Ravik Asari, that most of the societies

still practice the primbon calculation as consideration on deciding

everything, such as to get an appropriate couple, to look for an

appropriate job, and to look for a good day for wedding, farming, reaping,

or selling. Due to the surrounding people practice the primbon, it is

possible when the subjects in this research are the parent preventing his

children to get married due to fortune telling of primbon also practice it

for considering in looking for an appropriate couple for his child.

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3. Belief and Fact

As stated by the head of the village of Sidomukti that most of the

societies still practice the primbon‟s calculation as consideration on

deciding everything, such as to get an appropriate couple, to look for an

appropriate job, and to look for a good day for wedding, farming, reaping,

or selling. It shows that they believe in the truth of the primbon‟s

calculation. It is impossible when they do and practice something that

they do not believe.

Their belief in the primbon‟s calculation is not accidental thing, but it

is based on the factual cases showing that what said in the primbon‟s

calculation is true. As stated by AS‟s father that in the past his father

practiced the primbon and most of his calculations came true. Some

people know the result of the primbon‟s calculation, but they ignore it, so

in the future what calculated by the primbon came true. For example

when they know that the result of the primbon‟s calculation is bad and

will bring a bad luck in future, then they do not believe and go on to what

they want, so in the future it is real that they get a bad luck.

Not only the fact told by AS‟s father, the fact gotten by the researcher

in Sidomukti about the truth of fortune telling of primbon is also almost

same. It can be seen from the cases between DS - AS and WS - ADR.

Basically AS and WS were prevented by their guardian to get married

with their choosen person by the reason that it will bring a bad luck based

on the primbon‟s calculation. But both of them ignored the guardian‟s

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prevention. As told by them, after two years of the marriage they feel

unhappy and many disputes between the bride and groom. And even the

bride and groom want to get divorced.

4. Knowledge

Almost all of the subjects of marriage prevention due to fortune

telling of primbon in this study know and understand exactly about the

primbon. As told by the informen, especially the guardians preventing

their children to get married due to fortune telling of primbon, that they

know the primbon‟s calculation from their parent. It means that one of the

causative factors of marriage prevention due to fortune telling of primbon

is their knowledge of primbon itself. It is impossible if they practice the

primbon, while they do not know exactly about primbon. Because they

practice the primbon from their own knowledge, without any help or

asking to others.

Beside the subjects‟s understanding on the knowledge of primbon‟s

calculation, the subjects do not understand enough the religious

knowledge. Eventhough they have been studied a little of Islamic

knowledge, their studying of Islamic knowledge is only in common study,

such as worship, not untill deep understanding. It also causes them to

practice marriage prevention by the reason of primbon‟s calculation, not

based on the Islamic reasons.

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5. Preventing a bad future possibility

By looking at the past cases, the subjects of marriage prevention due

to fortune telling of primbon in this study have much experiences

especially about primbon‟s calculation. As stated by one of the informen

that most of the past primbon‟s calculations were true. So he decides to

use the fortune telling of primbon for preventing a bad future possibility.

The researcher also analyzes that almost all of the subjects ignoring

their guardian‟s prevention by reason fortune telling of primbon have bad

luck after their marriage, such as having many disputes between the bride

and groom. Even they are going to get divorced. It is why the guardian

prevents his child to get married by reason of fortune telling of primbon.

Sure that he just wants to prevent and avoids a bad future possibility.

B. Analysis of the Views of Community and Religious Leaders

From the views of two community leaders and two religious leaders in

the village of Sidomukti about marriage prevention due to fortune telling of

primbon. The researcher got several different views. There is one who admits

the practice of fortune telling of primbon, but he does not admit the fortune

telling of primbon as one of reasons of marriage prevention. There are two

people consist of a comunity leader and a religious leader who admit the

practice of fortune telling of primbon and also admit it as reason for guardian

to prevent his child to get married. And the last one, a religious leader,

prohibits the practice of fortune telling of primbon and also prohibits it as

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reason of marriage prevention. From those views, the researcher is going to

analyze them based on the perspective of Islamic law.

1. View of community leader who admits the practice of fortune telling of

primbon but does not admit it as reason of marriage prevention

Javanese culture in mountainous area is so strong, especially in the

village of Sidomukti. It can be seen from the activities conducted by the

societies related to the Javanese tradition, such as suronan, nyadran,

mitoni, sedekah deso, wayangan, and using primbon as a consideration to

look for a good day for farming, planting, and wedding. Rafik Asari

stated that the practice of primbon‟s calculation conducted by the

societies is a common thing. Because they want to get a good fate in their

life. One of their ways is to get it by using the primbon‟s calculation.

Majority of the Sidomukti population are Moslems. Nevertheless,

they consider the fortune telling of primbon as a common way to plan and

predict toward a better, or otherwise to prevent a bad in the future.

Because most of the past cases, most of the fortune telling of primbon

became true. The view of the head of the village of Sidomukti admitting

the practice of fortune telling of primbon is accordance with the

fundamental proof of the „urf theory:

مب رءاه المسلمىن حسنب فهى عند هللا حسه ومب رءاه المسلمىن سيئب فهى عنداهللا

سيء

"What is considered good by Muslims, it is also good in the sight of

Allah, and whatever is deemed bad by the Muslims, by Allah it is also

classified as a bad " (Hakim, 2003: 30).

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It can not be denied that the practice of fortune telling of primbon in

Sidomukti still exist. The people believe in the truth of the primbon.

Beside that, the fact shows that most of the past cases on fortune telling of

primbon became true. Therefore, the primbon‟s calculation by the people

can be used to plan or predict the future and also to prevent bad future

possibility. Based on those reasons, the primbon‟s calculation may be

permissible due to accordance with the theory of fiqh tawaqqu‟ (fiqh

relating to the future). According to Yusuf Qardawi, a measure can be

considered as fiqh tawaqqu‟ if meet the below determined requirements:

a. It must be based on predominance of conjecture (ghalabah al-dzann)

b. It must look to past and present qarinah (circumstantial indicator) to

determine law or condition in future

c. It must consider the benefit and the evil

d. It must be implemented gradually (tadarruj) (Qardawi, 2005: 328).

Based on the above requirements determined by Yusuf Qardawi, the

primbon‟s calculation conducted by the sidomukti societies can be

categorized as fiqh tawaqqu‟ in term of a way to plan a good future

situation and a way to prevent a bad future possibility.

Although the head of the village of Sidomukti admits the practice of

fortune telling of primbon, he refuses it as marriage prevention. He argues

that the fortune telling of primbon is not reasonable and Islamic reason

for guardian to prevent the marriage. Explicitly, his view is accordance

with the Islamic law that things preventing the marriage are only:

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a. A marriage which does not meet one of the pillars and conditions

b. A marriage which based on the condition of the subject, the marriage

is forbidden, such as for person who is not responsible and will

abandon his wife and children

c. A marriage prohibited by the law, such as periodical marriage

(mut‟ah), there is a lineage or breastfeeding relation between the man

and woman, the woman is still in the waiting period („iddah), etc.

Beside the above reasons, the other permissible reasons for guardian

to prevent his child to get married according to Sayyid Sabiq are:

a. Not equal (between the man and the woman)

b. The dowry is less than common dowry

c. There is another one more equal

From the above admitted reasons, it can be known that fortune telling

of primbon is not included in them. So it can not be used as marriage

prevention. Finally, it can be analyzed that view of the head of the village

of Sidomukti admitting the practice of fortune telling of primbon is

accordance with the „urf theory. The primbon‟s calculation is considered

as common thing by the societies, and also accordance with the sadd az-

dzariah theory, which is for preventing a bad future possibility. While his

view refusing fortune telling of primbon as reason for marriage

prevention is that the fortune telling of primbon does not include in the

admitted reasons by the Islamic law.

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2. View of the community leader and the religious leader who admit the

practice of fortune telling of primbon and also admit it as reason of

marriage prevention

The view of the head of the hamlet and the religious leader of

Sidomukti related to the practice of fortune telling of primbon itself is

similar to the view of the head of the village of Sidomukti, where the

practice of fortune telling of primbon in Sidomukti is permissible because

it is a common thing admitted by the societies. So it is accordance with

the „urf theory where the thing considered good by Moslem societies is

lawful or permissible.

Beside that, the primbon‟s calculation is accurate. It can be seen from

the past cases showing that most of the primbon‟s calculation were true,

such as the marriage between man and woman will bring a bad luck

according to the primbon‟s calculation, then no more than three years

both of them would get divorced because of many disputes between both

of them. From the cases that the researcher got, it can be analyzed that the

practice of primbon‟s calculation can be used to prevent a bad future

possibility. So it is included in the sadd dzariah theory which the Scholar

made a theorem about it as follow:

درء المفبسد مقدم على جلب المصبلح

“Preventing the evils takes priority over securing the benefits”

(Hakim, 2002: 28).

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Although there are proofs prohibiting the practice of fortune telling,

there is also a proof used by the some scholars admitting the practice of

fortune telling to advocate their argumentation. That proof is sura Yusuf

verse 43-49:

جالد عجغ ع عجغ ػغبف ٠أو ب ه ئ أس عجغ ثمشاد ع لبي ا

ؤ٠ب رؼجش ش ز و ئ ل أفز ف سؤ٠ب ب ا أخش ٠بثغبد ٠ب أ٠ خعش

()٠عف:

ئال لبي ج فزس ف ع ب ؽصذر دأثب ف عجغ ع١ رضسػ ب رأو . ل١ال

ئال ل ز ب لذ ثؼذ ره عجغ يذاد ٠أو ٠أر ص ب رؾص . ١ال ص

٠أر ٠ؼصش ف١ ٠غبس ابط ف١ (4, 4, 4)٠عف: ثؼذ ره ػب

The meaning:

The king [of Egypt] said: "I do see [in a vision] seven fat kine,

whom seven lean ones devour, and seven green ears of corn, and

seven [others] withered. O ye chiefs! Expound to me my vision if

it be that ye can interpret visions." (Yusuf: 43)

[Joseph] said: "For seven years shall ye diligently sow as is your

wont: and the harvests that ye reap, ye shall leave them in the ear,

except a little, of which ye shall eat. "Then will come after that

[period] seven dreadful [years], which will devour what ye shall

have laid by in advance for them, [all] except a little which ye

shall have [specially] guarded. "Then will come after that [period]

a year in which the people will have abundant water, and in

which they will press [wine and oil]." (Yusuf: 47, 48, 49) (Ali,

1987: 110).

The proof above shows that Prophet Yusuf has even predicted what

will happen in the future through interpretation of dream and it came true.

Whereas as explained above, that interpretation of dream is one of kinds

of fortune telling that is prohibited. So the practice of fortune telling

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conducted by Prophet Yusuf is only for aim to prevent a bad future

possibility and to get a better future which is no famine at that time.

While the view of the head of the hamlet and the religious leader of

Sidomukti related to the permissibility of fortune telling of primbon as

reason of marriage prevention is accordance with the Islamic law stating

that the law of a marriage causing an evil and harm, such as abandoning a

responsibility to the wife and the children, is forbidden (Duraiwisy, 2010:

20). Because based on the principle of Islamic jurisprudence (ushul fiqh),

harm is to be removed (اعشس ٠ضاي) (Hakim, 2004: 29). According to

both of them, the past cases show that most of fortune tellings of primbon

are true, so it is better when the guardian prevents his child to get married

due to a bad future possibility by fortune telling of primbon. Indeed when

the guardian prevents his child to get married due to a bad future

possibility by fortune telling of primbon, he has prevented his child enter

into harm and forbidden marriage which is a marriage causing an evil and

harm.

So the view of both of them on the permissibility of fortune telling of

primbon as a reason to prevent a marriage is by viewing the aspect of the

harm prevention itself, not by viewing the aspects of marriage conditions

or marriage prohibitions.

3. View of religious leader who prohibits the practice of fortune telling of

primbon and refuses it as reason of marriage prevention

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The four people consist of two religious leaders and two community

leaders, there is only a religious leader who states that the practice of

fortune telling of primbon in Sidomukti is prohibited by Islamic law.

According to him, al-Quran and as-Sunnah explicitly prohibit the practice

of fortune telling itself. It is different from three other views admitting the

practice of fortune telling of primbon as bad future prevention. They uses

approach of „urf and sadd al-dzariah theory that everything considered

good by Moslem communities and used to prevent an evil or harm is

permitted. So his view regarding fortune telling of primbon is only

accordace with the explicit proof of al-Hadist and al-Quran below:

، رى ٠بي اذسعبد اؼ ي هللا ص: اث اذسداء سض لبي: لبي سع ػ

رط١شا عفش سعغ ، ا اعزمغ (اطجشا)سا ا

The meaning:

From Abu Darda (may Allah bless him), he said, the Prophet SAW

said, "It will not achieve a high degree of people who believe in the

shaman, the person who believes in destiny divination, or back from

traveling (delay of departure) because believes that the time was

inopportune moment" (reported by Thabrani)

And word of Allah in sura Luqman: 34 as below:

ب فظ ب رذس ، ب ف االسؽب ٠ؼ ي اغ١ش ٠ض اغبػخ، ذ ػ هللا ػ ا

خج١ش را رىغت هللا ػ١ د، ا اسض ر فظ ثب ب رذس ( : مب) غذا،

The meaning:

Verily the knowledge of the Hour is with Allah [alone]. It is He

Who sends down rain, and He Who knows what is in the wombs.

Nor does any one know what it is that he will earn on the

morrow: Nor does any one know in what land he is to die. Verily

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with Allah is full knowledge and He is acquainted [with all

things] (Ali, 1987: 205).

Due to by him the practice of fortune telling of primbon itself is

prohibited by al-Quran and al-Hadist. Automatically it is also prohibited

as marriage prevention. Beside that, by him fortune telling is not one of

Islamic legal reasons for marriage prevention. Because in Islamic law, the

marriage must be prevented only when meet one of things below:

a. A marriage which does not meet one of the pillars and conditions

b. A marriage which based on the condition of the subject, the marriage

is forbidden, such as for person who is not responsible and will

abandon his couple and children

c. A marriage prohibited by the law, such as periodical marriage

(mut‟ah), there is a lineage or breastfeeding relation between the man

and woman, the woman is still in the waiting period („iddah), etc.

Beside the above reasons, the other permissible reasons for guardian

to prevent his child to get married according to Sayyid Sabiq are:

a. Not equal (between the man and the woman)

b. The dowry is less than common dowry

c. There is another more equal

So this view of the religious leader of Sidomukti is only accordance

with the explicit proof of al-Quran and al-Hadist, not by viewing other

aspects except the explicit proof of both.

C. Analysis of Islamic Legal Perspective Regarding Marriage Prevention

Due To Fortune Telling of Primbon

85

Basically Islamic law is intended to ease the human beings, not to burden

them. Everything related to the social intercourse basically is permissible by

the law. So if there is no a proof of al-Quran or al-Hadist related to the social

intercourse, it is judged permissible. It is based on the principle of Islamic

jurispridence (ushul fiqh) below:

ثبؽخاإل د )األي١بء(األص ف اؼبال

The meaning:

The origin of social intercourses is permissible (Hakim, 2003: 34).

From the above principle of Islamic jurisprudence, everyone has a

freedom to do anything related to the social intercourse, such as marriage.

When a person has a freedom to do a marriage, the other can not prevent him

or her by any reason, including his or her guardian. The marriage prevention

by the guardian or the other is also prohibited by the Quran sura al-Baqarah:

232 as follow:

()اجمشح: فال رؼع أ ٠ىؾ أصاع

“Then (for guardians) do not prevent them (daughters) from remarrying their

(former) husband (Al-Baqarah: 232)” (Ali, 1987: 16).

That prohibition of marriage prevention happens when the man and the

woman who want to get married have met all of the marriage conditions and

have no marriage prohibition, but their guardian still prevent them to get

married. The Islamic scholars have made a summary of marriage conditions

and prohibitions taken from their diligence (ijtihad) on the Quran and Sunnah.

While the marriage conditions for the man are:

86

4. Moslem

5. His male is clear (not homosexual)

6. No compulsion

7. Not having four wives

8. No consanguinity (mahram) with the bride

9. No wife who has consanguinity with the bride

10. Knowing that the bride is not forbiden to marry

11. Not doing pilgrimage (haji or umrah)

And the marriage conditions for the woman are:

1. Moslem

2. Her female is clear (not bisexual)

3. No consanguinity (mahram) with the groom

4. Has given permission to the guardian

5. Not being divorced three times by the groom

6. Not being cursed (li‟an) by the groom

7. Not doing pilgrimage (haji or umrah)

8. No husband

9. Not in the waiting period („iddah) (Indi, 2008: 42)

All of the above marriage conditions, indeed include the understanding of

marriage prohibition. Such as if none of the marriage conditions is fulfilled,

the marriage must be prohibited. While about the marriage prohibitions except

explained in the marriage conditions, the researcher want to summarise them

into several points. This summary made by the researcher is based on the

87

explanations of the Islamic scholars. They are derived from the Quran and

Hadist.

1. A marriage of one who feels unable to be responsible and will abandon

his wife and children (Duraiwisy, 2010: 20). The prohibition of this

marriage will bring a harm. While according to the principle of Islamic

jurisprudence, the harm must be removed (اعشس ٠ضاي).

2. A marriage without any guardian and two witnesses. This marriage is

prohibited due to there is a hadist stating that a marriage without a

guardian and two witnesses is invalid (الىبػ ئالث يبذ ػذي).

3. A marriage of a moslem by using a guardian and two witnesses, but they

are not moslem, male, and sane. This marriage is prohibited due to it will

be invalid.

4. Inter religion marriage. A male moslem can only marry a female moslem.

5. Temporary (mut‟ah) marriage. This marriage is prohibited due to the

intention or contract of the marriage is only for agreed period, such as for

a day, a week, a month, atcetera.

6. Tahlil marriage. Nikah al-Muhallil is marrying a woman that has been

trebly divorced, on the condition of his divorcing her after consummation

of the marriage, in order that she may become lawful to be remarried to

the former husband. If the second husband has intended to marry such a

woman just for the sake of legalizing her for her former husband, or if

they previously agreed on this, such marriage is invalid. This marriage is

88

prohibited due to the specific intention which is only for legalizing the

woman to be married by the former husband.

7. Syighar marriage. Nikah ash-shighar is giving by a guardian a woman in

marriage to a marl on the condition that the latter would give him one of

his own womenfolk in rerurn without dowry. This marriage is prohibited

due to there is a condition or collaboration and also no dowry inside it.

8. Badal marriage. Exchange marriage, or baadal, is an agreement between

two families on “exchanging” daughters or other female family members

through marriage.

9. Khadan marriage. Khadan means concubine. So khadan marriage is a

marriage with the intention to make the spouse, either man or woman, as

a concubine.

10. Istibdha‟ marriage. It is a marriage by making the bride as a bidha‟ah

(whore) which is by lookig for a special man, such as genious or

honourable man, to do coitus with the bride then being pregnant and bear

a child who has good nature like that man.

11. Inheritance marriage. Inheritance marriage is a marriage inherited from

the inheritant. When the leaves a wife or husband, the inheritees vied to

get him or her. So the inheritees do not only inherit the properties, but

also the spouse of the inheritant.

12. Misyar marriage. Misyar marriage or traveller's marriage is a type of

nikah (marriage contract) that is ostensibly carried out with the objective

of allowing a couple to engage in intercourse in a permissible (halaal)

89

manner. The husband and wife thus joined surrender several marital

rights, such as living together, equal division of nights between wives in

cases of polygyny, the wife's rights to housing and maintenance money

(nafaqa), and the husband's right to homekeeping and access.

From the marriage conditions and prohibitions explained above, a

marriage must be prevented when the parties do not fulfill all of the marriage

conditions or meet one of the marriage prohibitions. Apart from being unable

to qualify one of the conditions and satisfy a prohibition above, a guardian or

other can not prevent a person to get married. But Sayyid Sabiq (1992: 121)

adds that a guardian can also prevent his child by one of following reasons:

1. Not equal (between the man and the woman)

2. The dowry is less than common dowry

3. There is another one more equal

While the marriage prevention due to fortune telling of primbon occured

in Sidomukti, the researcher want to analyze from the Islamic legal side of

fortune telling of primbon itself. After the Islamic legal side of fortune telling

of primbon was known, it wiould be known the Islamic legal review of

marriage prevention due to fortune telling of primbon.

The practice of fortune telling of primbon occured in Sidomukti is

considered as a common activity carried out by the societies. Even two

community leaders and a religious leader of Sidomukti admit it as a

permissible activity, such as to look for an appropriate couple, a good day to

farm and wed. As stated by the head of the village of Sidomukti, most of the

90

population still practice the primbon‟s calculation, while most of them are

moslems. Based on the Hadist made as legal basis of „urf theory, everything

considered good by Moslems, it is also good in the sight of Allah ( مب رءاه

So the practice of fortune telling of primbon .(المسلمىن حسنب فهى عند هللا حسه

is considered as living law where it is a common activity allowed by the

societies. Thus, it is also permissible by the Islamic law.

According to some Islamic scholars, fortune telling in term of predicting

the future is permissible if meets several determined requirements. Based on

Yusuf Qardhawi, it is permissible when qualifies the following conditions:

1. It must be based on predominance of conjecture (gholabah al-dzann)

2. It must look to past and present qarinah (circumstantial indicator) to

determine law or condition in future

3. It must consider the benefit and the evil

4. It must be implemented gradually (tadarruj) (Qardawi, 2005: 328).

Even there is an Islamic scholar permitting the practice of fortune telling

by the proof of al-Quran stating that the Prophet Yusuf also had already

practiced the fortune telling by using interpretation of dream to predict the

future. That proof is in sura Yusuf verse fourty four to fourty nine. And there

is also a proof of al-Quran sura al-Hasyr verse eighteen commanding to look

at and consider the past cases for the morrow ( ذ غذ ب لذ ظش فظ ز ).

Based on the above explanation, the researcher concludes that the practice

of fortune telling of primbon conducted by the Sidomukti‟s societies is

permissible according to Islamic law by using the following argumentations:

91

1. That practice of fortune telling of primbon in Sidomukti is considered as a

common activity by the Sidomukti‟s Moslem societies to look for an

appropriate spouse, a good day for farming and wedding. What is

considered good by Moslems, is good by Islamic law. It shows that Islam

respects to the living law of the society.

2. There are several Islamic scholars permitting the practice of fortune

telling in term of predicting the future by using the proof of al-Quran

stating that the Prophet Yusuf had also practiced the fortune telling by

using interpretation of dream.

3. The practice of fortune telling of primbon in Sidomukti qualifies all of the

conditions stated by Yusuf Qardhawi. Firstly, the fortune telling of

primbon is convinced about its accurancy in accordance with the

predominance of conjecture (gholabah al-dzann) by the societies of

Sidomukti. Secondly, based on the past and present qarinah

(circumstantial indicator), most of the fortune telling of primbon became

true. Thirdly, the practice of fortune telling of primbon has a benefit

which is for getting a good fate and preventing a bad future possibility.

Fourthly, the truth of the fortune telling of primbon had been

implemented gradually (tadarruj).

4. That practice of fortune telling of primbon has a purpose to prevent a bad

future accurance. It is accordance with the principle of Islamic

jurisprudence that preventing an evil takes priority than securing a

benefit.

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In summary, the researcher states that the practice of fortune telling of

primbon conducted by the Sidomukti‟s societies is permissible by the Islamic

law. Besides, most of the fortune telling of primbon as researched by the

researcher became true. Such as three cases relating to marriage prevention

due to fortune telling of primbon, the parties who ignore the prevention of

their guardians by fortune telling of primbon have gotten a nasty fate in their

life, even they will get divorced.

So the case of marriage prevention due to fortune telling of primbon in

Sidomukti is lawful. It is due to that marriage will bring a bad future fate.

While a marriage that will bring a harm based on the Islamic law can be

prevented.

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CHAPTER V

CONCLUSIONS, RECOMMENDATIONS, AND CLOSING

A. Conclusions

After the researcher explains the theories and cases of marriage

prevention due to fortune telling of primbon, then analyzes them. It can be

concluded that:

1. There are several causative factors of why several people of Sidomukti

practice marriage prevention due to fortune telling of primbon. First,

culture. It is due to the Sidomukti‟s societies are so strong in matter of

Javanese culture activities. Second, environment. Most Sidomukti‟s

people practicing the primbon‟s calculation are descending from the

family understanding and practicing the primbon. Third, belief and facts.

They practice the primbon‟s calculation because they believe it. And they

believe it because past facts show its truth. Fourth, knowledge. They

practice the marriage prevention due to fortune telling of primbon

because they know the primbon‟s calculation itself. Fifth, preventing a

bad future possibility. It is due to the past cases show that people ignoring

the fortune telling of primbon got a bad luck.

2. Almost all community and religious leaders of Sidomukti admit the

practice of marriage prevention due to fortune telling of primbon.

Because a marriage that will bring a bad fate as predicted by the

primbon‟s calculation must be prevented. They view that fortune telling

of primbon is a common activity conducted by the societies. And it is also

94

for hoping a good fate and preventing a bad fate. So according to them,

fortune telling of primbon is lawful. But there is a religious leader of

Sidomukti views that marriage prevention due fortune telling of primbon

is unlawful. It is due to he views that practice of fortune telling of

primbon itself is forbidden by the Islamic law.

3. Marriage prevention due to fortune telling of primbon occured in the

village of Sidomukti based on the perspective of Islamic law is lawful. It

is due to the practice of fortune telling of primbon in Sidomukti itself is

permissible, because there is a proof of al-Quran telling that the prophet

Yusuf had ever practiced the fortune telling by interpretation of dream.

Beside of that, the permissibility of fortune telling of primbon is due to

many past cases show its truth, people who ignore the fortune telling of

primbon got a bad luck. The principle of Islamic jurisprudence said that

preventing an evil takes priority than securing a benefit and the harm have

to be removed. By the researcher a bad luck is meant as a harm. Even the

Islamic law also prevents a marriage that will bring a harm. So a marriage

that based on the fortune telling of primbon will bring a bad luck or harm,

by Islamic law it can be prevented.

B. Recommendations

According to the research conducted by the researcher, there are several

recommendations for people who want to get married, guardians, jurists,

goverment, and next researchers.

95

1. People who want to get married are better to consider some aspects in

matter of deciding to get married and choosing a spouse. Because a

recommended marriage requires many conditions and surely will not

bring a harm. It is so decisive for their fate and future.

2. Guardians are better to advice, suggest, and trust their children regarding

deciding to get married and choosing a spouse. They can consider several

aspects before giving a permission. Hopefully their children will not

regret in the future.

3. Islamic jurists are better to consider several aspects before administering

a law. Because the Islamic law does not only view the law in book, but

also consider the law in action (living law) and the impact of the law

itself.

4. Goverment, especially office of religious affairs (KUA) and religious

court (PA), is better to make a system for building harmonic family on

societies. Such as by special education for people who want to get

married, perhaps harmonic family can be reached. So dispute and divorce

cases in religious courts can be decreased.

5. Coming researcher is better to study more deeply about marriage

prevention due to fortune telling of primbon, because the researcher of

this study only looks at the aspect of fortune telling of primbon in side of

birth date. So the coming researcher can research more than aspect of

birth date.

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C. Closing

All praises and thanks giving to Allah SWT, who has given everything to

the researcher so this thesis can be finished. Although he has made it

maximally, he recognizes that there are mistakes and shortcomings both in

analysis and methodology. Because of awareness, nobody‟s perfect, therefore

critic constructive from readers is needed.

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LAMPIRAN HASIL WAWANCARA

PASANGAN WS DAN IDR

Nama: WS

Jenis kelamin: laki-laki

Nama pasangan: IDR

Agama: Islam

Umur: 38 tahun

1. Apakah benar anda oleh ayah anda dilarang nikah dengan dia karena ramalan

primbon?

“Benar”

2. Apakah anda mematuhi larangan tersebut atau tetap bersikeras nikah dengan

pilihan anda?

“Saya tetap menikah dengan IDR karena saya tidak percaya dengan primbon”

3. Bagaimana cerita awal anda kenal dengan dia?

“Saya sekitar tahun 1998 bekerja di bandara Semarang sebagai teknisi

pesawat sampai dengan tahun 2000an. Ketika istirahat makan biasanya saya

makan di kantor atau terkadang di warung sekitar bandara. Sehingga setahun

di sana saya sudah kenal rekan-rekan kerja dan para pedagang di sekitar

bandara. IDR pada saat itu sering ikut membantu orang tuanya berdagang di

situ. Setahun saya bekerja, karena pada saat itu saya masih bujang dan merasa

sudah punya pekerjaan tetap, saya memutuskan akan menikah dan banyak

rekan kerja yang memberikan saran dengan IDR karena dia orangnya baik.

Lalu saya berkenalan dengannya. Setelah saling cinta karena dia cantik, baik,

dan dari keluarga yang beragama. Dan saya sering ketemuan di warung dan di

rumahnya untuk kenal dengan orang tuanya. Orang tuanya sangat senang

dengan lamaran saya, karena IDR adalah anak pertama dari enam bersaudara.

Sembilan bulan saya pacaran, saya minta izin orang tua saya untuk

menikahinya, namun orang tua saya menolak karena menurut perhitungan

primbon saya dengan IDR tidak cocok dan ke depannya akan tidak baik.

Namun saya mengabaikannya”.

4. Bagaimana kehidupan anda setelah menikah dengan dia?

“Setelah nikah saya masih di semarang selama satu tahun. Setelah saya punya

anak cewek satu, saya pindah ke rumah orang tua saya Sidomukti. Saat itu

saya ganti bekerja di pabrik. Setelah punya anak satu, IDR sering tidak

mengurus dan kami sering berselisih. Karena gaji saya sedikit, IDR tahun

2003 memutuskan untuk kerja di Singapura selama 2 tahun. Namun semua

gajinya dipakai sendiri, tidak pernah diberikan untuk keluarga. Sepulangnya

dari luar negeri, dia sering marah dan minta untuk cerai. Bahkan sekitar awal

tahun 2014 dia sudah tidak peduli dengan keluarga dan mempunyai laki-laki

lain meski belum ada perceraian”.

Nama: IDR

Jenis kelamin: perempuan

Nama pasangan: WS

Agama: Islam

Umur: 35 tahun

1. Apakah benar pasangan anda pernah dilarang nikah dengan anda karena

ramalan primbon?

“Saya kurang tahu”

2. Apakah pacar anda mematuhi larangan ayahnya ataukah bersikeras nikah

dengan anda?

“Dia tetap nikah dengan saya”

3. Bagaimana cerita awal anda kenal dengan pasangan anda?

“Waktu dia bekerja di bandara semarang, dia sering makan di warung saya.

Setelah lama kelamaan kami jadi kenal dan saling cinta. Dia yang pertama

ngajakin pacaran. Setelah pacaran, dia sering datang ke warung saya. Dan

pernah datang juga ke rumah saya untuk kenal dan menyampaikan

keinginannya kepada orang tua saya. Karena saya anak pertama dari enam

bersaudara, mereka sangat mengizinkan kami untuk menikah. Akhirnya kami

menikah di tahun 2000.”

4. Bagaimana kehidupan anda setelah menikah dengan pasangan anda?

“Setelah kami menikah, kami tinggal di semarang, rumah orang tua saya.

Setelah satu tahun di Semarang, WS mengajak saya untuk pindah ke rumah

orang tuanya. Dan dia pun ganti bekerja di pabrik di daerahnya. Namun

gajinya selalu tidak cukup untuk kebutuhan sehari-hari saya dan keluarga.

Saya pun memutuskan untuk bekerja di Singapura. Dan saya di sana kurang

lebih dua tahun”.

Nama: SMR

Status: Ayah dari WS

Umur: 55 tahun

1. Apakah benar anda pernah melarang anak anda nikah dengan si A karena

ramalan primbon?

“Benar”

2. Apa alasan anda melarang anak anda nikah dengan si A karena ramalan

primbon?

“Karena menurut primbon, dengan dihitung jumlah dari tanggal lahir kedua

mempelai (WS dan IDR), hasilnya tidak baik, yaitu mereka jatuh cerai,

sehingga mereka ke depannya pasti bakal pisah, baik pisah rejekinya, pisah

raganya (wafat), pisah dengan orang tuanya, atau pisah dalam pernikahannya.

Perhitungan seperti ini sudah banyak dibuktikan oleh ayah saya. Dan saya pun

belajar seperti ini dari ayah saya”.

3. Bagaimana kehidupan dia menurut anda setelah menikah dengan pilihannya?

“Kehidupan mereka malah menjadi lebih buruk dari sebelumnya. WS yang

tadinya mapan dalam hal pekerjaan, sekarang menjadi terpuruk. Istrinya pun

sering boros dalam menggunakan uang. Dia pernah kerja di Singapura dua

tahun tapi tidak membawa pulang uang sedikitpun, uangnya untuk belanja

saja. Dengar-dengar mereka sakarang malah akan bercerai”.

PASANGAN AS DAN DS

Nama: AS

Nama pasangan: DS

Jenis kelamin: Perempuan

Agama: Islam

Umur: 27 tahun

1. Apakah benar anda oleh ayah anda dulu dilarang nikah dengan DS karena

ramalan primbon?

“Benar”

2. Apakah anda mematuhi larangan tersebut atau tetap bersikeras nikah dengan

pilihan anda?

“Saya tetap menikah daripada lama-lama berpacaran bikin dosa”

3. Bagaimana cerita awal anda kenal dengan DS?

“Sekitar tahun 2005 saya bertemu DS di rumah saudara saya, karena pada

waktu itu DS nyales bahan-bahan bangunan di saudara saya. Kemudian saya

kenalan dengannya. Karena masih sama-sama single, lalu kami pacaran. Pada

waktu itu saya semester dua. Setelah tiga bulan pacaran, saya memutuskan

untuk menikah karena ibu dan guru ngaji ibu saya melarang untuk lama-lama

berpacaran. Namun ayah saya kurang setuju jika saya menikah dengan DS.

Katanya menurut perhitungan (primbon) saya dan DS jatuh dalam kategori

pegat (pasti akan bercarai). Namun saya tetap akan menikahinya karena

menurut ibu saya DS itu orangnya baik, taat ibadah, dan rajin puasa. Lalu

saya menikah pada tahun 2006”.

4. Bagaimana kehidupan anda setelah menikah dengan DS?

“Tahun 2007 saya melahirkan anak laki-laki. Namun DS belum punya

pekerjaan tetap karena dia sudah keluar dari pekerjaannya sebagai salesman.

Saya masih sering minta orang tua saya. Tahun 2008 saya kerja sama dengan

suami saya dengan memproduksi balok (snack terbuat dari singkong) selama

kurang lebih dua tahun. DS itu orangnya kalau ada sedikit masalah saja sering

minta cerai. Kami itu punya banyak hutang sekarang, khususnya dengan ayah

saya. Bahkan kami tahun 2011 punya problem dengan ayah saya sehingga

kami diusir. Lalu kami mengontrak rumah sendiri. Karena DS gengsi untuk

kerja di pabrik, dia sama sekali tidak bekerja. Lalu saya yang memutuskan

untuk kerja di pabrik untuk memenuhi kebutuhan sehari-hari.”.

Nama: DS

Jenis kelamin: Laki-laki

Nama pasangan: AS

Agama: Islam

Umur: 30 tahun

1. Apakah benar pasangan anda pernah dilarang nikah dengan anda karena

ramalan primbon?

“Saya kurang tahu”

2. Apakah pacar anda mematuhi larangan ayahnya ataukah bersikeras nikah

dengan anda?

“Dia tetap nikah dengan saya”

3. Bagaimana cerita awal anda kenal dengan pasangan anda?

“Pertama kali saya kenal dia waktu dia di rumah saudaranya. Waktu itu saya

sedang nyales bahan-bahan bangunan. Saya disuruh masuk dan kebetulan di

yang bikinin minum. Sekilas saya langsung cinta dia karena dia cantik dan

putih. Saya minta kenalan dan minta nomor HP. Setelah saling kenal saya

sering main ke rumahnya. Pacaran selama kurang lebih tiga bulan saya

langsung menikahinya.”

4. Bagaimana kehidupan anda setelah menikah dengan pasangan anda?

“Setelah menikah saya dan dia masih tinggal di rumah orang tuanya. Waktu

itu saya pindah bekerja di hotel daerah Ungaran. Satu tahun di sana, saya

keluar karena hotelnya mendadak bangkrut. Lalu saya bekerja di BMT kurang

lebih delapan bulan. Karena gaji yang kurang memuaskan, kamipun beralih

ke home industri balok (snack dari ketela), dia yang bungkusin dan saya yang

memasarkan. Itu berjalan kurang lebih satu tahun. Dengan modal dari mertua

saya, tahun 2010 saya ganti lagi mengolah limbah kayu dari pabrik, dimasak

dan dijual lagi ke pabrik untuk dijadikan kayu press atau lapis. Saya sempat

memperoleh untung yang banyak dengan itu. Namun setelah kekurangan stok,

saya sempat gulung tikar. Dan hutang dengan mertua sayapun sampai

sekarang belum terlunasi juga. Sudah dua tahun saya menunggu peluang

untuk menggelutinya lagi, namun kesempatan itu belum juga ada. Sekarang

saya masih belum bekerja, istri saya yang bekerja di pabrik. Dan sudah dua

tahunan saya pindah tempat dari rumah mertua saya bersamanya dan anak

saya”.

Nama: SRN

Status: Ayah dari AS

Umur: 54 tahun

1. Apakah benar anda pernah melarang anak anda nikah dengan si DS karena

ramalan primbon?

“Benar”

2. Apa alasan anda melarang anak anda nikah dengan si DS karena ramalan

primbon?

“Karena berdasarkan neptu (tanggal lahir) dari kedua mempelai, mereka

hasilnya tidak baik, mereka bakalan mendapatkan nasib yang kurang baik ke

depannya. Mungkin saja yang kurang baik rejekinya, hubungannya, baik

dengan orang tua, mertua, atau mereka sendiri. Perhitungan primbon seperti

ini saya dapat dari ayah saya. Dulu ayah saya sering menebak kehidupan

orang dengan cara perhitungan ini dan banyak yang tepat”.

3. Bagaimana kehidupan dia menurut anda setelah menikah dengan pilihannya?

“Dua tahun setelah mereka menikah belum terlalu kelihatan (efek dari

perhitungan primbon). Namun setelah mereka menikah saya lihat mereka

masih kesana kemari dalam hal pekerjaan atau ekonomi. WS itu saya pernah

mendengar sendiri kalau ada sedikit masalah ia bilang cerai. Harusnya kan

omong baik-baik, tidak langsung seperti itu. Tahun 2010an dia saya usir dari

rumah karena sok sombong dengan saya. Lalu mereka cari kontrakan.

Hutangnya pun dengan saya kurang lebih 25jt sampai sekarang belum

dibayar. ”

PASANGAN UNY DAN MK

Nama: UNY

Jenis kelamin: Perempuan

Nama pasangan: MK

Agama: Islam

Umur: 23 tahun

1. Apakah benar anda oleh ayah anda dilarang nikah dengan MK karena ramalan

primbon?

“Benar”

2. Apakah anda mematuhi larangan tersebut atau tetap bersikeras nikah dengan

pilihan anda?

“Saya mematuhi ayah saya. Gak jadi menikah.”

3. Bagaimana cerita awal anda kenal dengan MK?

“Saya kenal dia kurang lebih tahun 2007 waktu di pondok. Namun saya mulai

dekat dengannya waktu saya dan dia satu kelas di sekolah sore. Pertama kali

saya pacaran di sana tidak dengan MK. Namun setelah saya putus, MK mulai

dekat dengan saya dan dua bulan setelah itu saya baru pacaran. Waktu di

pondok dia sering ngajak ketemuan. Bahkan ketika saya sudah kuliah sering

jalan bareng. Pernah dia main ke rumah saya. Lima tahun kami pacaran, dia

melamar saya ke kedua orang tua saya, namun ayah saya tidak mengizinkan

saya nikah dengannya. Setelah itu kami jarang bahkan tidak pernah hubungan

lagi”.

4. Bagaimana kehidupan anda setelah menikah dengan DS?

-

Nama: MK

Jenis kelamin: Laki-laki

Nama pasangan: UNY

Agama: Islam

Umur: 27 tahun

1. Apakah benar pasangan anda pernah dilarang nikah dengan anda karena

ramalan primbon?

“Iya, benar.”

2. Apakah pacar anda mematuhi larangan ayahnya ataukah bersikeras nikah

dengan anda?

“Dia tidak jadi nikah dengan saya.”

3. Bagaimana cerita awal anda kenal dengan pasangan anda?

“Setelah dia putus dengan pacarnya yang mana juga teman saya, saya mulai

mendekatinya. Waktu itu saya satu kelas dengannya di sekolah sore. Karena

kami satu kelas, ketika bertemu saya sering ngajak ngobrol. Karena dia juga

ada rasa cinta, kami berpacaran. Tahun 2010 dia lulus MA dan lanjut di

STAIN salatiga. Waktu itu saya sudah mengajar di SMK sebagai guru olah

raga sampai sekarang. Ketika waktu luang saya sering mengajak dia keluar

jalan-jalan bareng atau ngajak dia makan lalu ngobrol-ngobrol. Saya juga

pernah main ke rumahnya. Orang tuanya kaya, terkadang saya ketika main ke

sana tidak disapa sama sekali. Namun saya yakin UNY cinta sama saya. Awal

tahun 2014 dengan persetujuan orang tua saya juga, saya melamarnya. Namun

orang tua UNY khususnya ayahnya menolak lamaran saya. Katanya menurut

primbon, pernikahan saya dengan UNY akan tidak baik. Setelah itu saya

sudah tidak lagi pacaran atau komunikasi dengannya.”

4. Bagaimana kehidupan anda setelah menikah dengan pasangan anda?

-

Nama: NRD

Status: Ayah dari UNY

Umur: 51 tahun

1. Apakah benar anda pernah melarang anak anda nikah dengan si DS karena

ramalan primbon?

“Benar”

2. Apa alasan anda melarang anak anda nikah dengan si DS karena ramalan

primbon?

“Karena berdasarkan primbon, neptu (tanggal lahir) dan daerah asal keduanya

tidak cocok. Sehingga anak saya saya larang untuk nikah dengannya. Saya

belajar ini dari ayah saya dulu. Dan kebanyakan perhitungannya benar

terjadi”.

3. Bagaimana kehidupan dia menurut anda setelah menikah dengan pilihannya?

PENDAPAT PARA TOKOH

Nama tokoh: Rovik Asari

Jabatan: Kepala desa Sidomukti

Umur: 50 tahun

1. Apa pendapat bapak mengenai praktik ramalan atau perhitungan primbon di

desa Sidomukti ini?

“Di sini mayoritas warganya masih mempraktikkan perhitungan primbon,

baik untuk cari jodoh, cari hari baik untuk bercocok dan pernikahan agar

lancar dan hasil panenpun bagus-bagus. Kegiatan masyarakat di sini juga

masih banyak yang berbau budaya Jawa. Ini untuk melestarikan budaya

leluhur, seperti suronan, nyadran, sedekah deso, dan mitoni. Perhitungan

primbon itu hanya untuk mencari baiknya saja supaya ketika terjadi apa-apa

tidak menyesal kemudian. Karena banyak peristiwa sebelum-sebelumnya

yang berjalan lancar dengan memperhitungkan primbon dahulu.”

2. Apa pendapat bapak mengenai kasus pencegahan nikah karena ramalan

primbon yang terjadi di desa Sidomukti ini?

“Kalau bagi saya pencegahan nikah tidak sampai seperti itu. Perhitungan

primbon hanya sekedar salah satu usaha untuk mendapatkan kebaikan nasib

atau keberuntungan. Jika apa yang dikatakan oleh ramalan primbon benar-

benar terjadi, itu sudah takdir Allah, bukan karena ramalan primbon itu

sendiri. Jika laki-laki dan perempuan sudah memenuhi syarat nikah, mengapa

mereka harus dilarang. Baik buruknya nasib itu tergantung mereka yang

menjalani sendiri.”

Nama tokoh: Eko Sutrisno

Jabatan: Kepala dusun Sidomukti

Umur: 53 tahun

1. Apa pendapat bapak mengenai praktik ramalan atau perhitungan primbon di

desa Sidomukti ini?

“Perhitungan primbon di sini adalah hal yang biasa untuk mencari hari baik

untuk bercocok, mencari pekerjaan, atau untuk mencari pasangan yang tepat.”

2. Apa pendapat bapak mengenai kasus pencegahan nikah karena ramalan

primbon yang terjadi di desa Sidomukti ini?

“Selama itu untuk kebaikan anak-anak, menurut saya itu boleh”

Nama tokoh: Mustain Toyyib

Jabatan: Kyai

Umur: 60 tahun

1. Apa pendapat bapak mengenai praktik ramalan atau perhitungan primbon di

desa Sidomukti ini?

“Ramalan itu sendiri adalah perbuatan yang dilarang oleh Islam, jadi

perhitungan primbon pun juga dilarang oleh Agama. Segala sesuatu itu sudah

ditakdirkan oleh Allah. Kita tidak akan tahu apa yang akan terjadi di

kemudian hari. Kita hanya bisa berusaha (secara rasional). Jika ada kejadian

buruk karena primbon memperhitungkan seperti itu, itu sudah takdir Allah.”

2. Apa pendapat bapak mengenai kasus pencegahan nikah karena ramalan

primbon yang terjadi di desa Sidomukti ini?

“Karena perhitungan primbon itu sendiri dilarang maka hal itu tidak pas jika

dijadikan alasan orang tua melarang anaknya yang sudah memenuhi syarat-

syarat nikah dan mereka saling mencintai untuk menikah. Orang tua itu hanya

mengarahkan ke jalan yang benar saja. Jangan terlalu membatasi anaknya.”

Nama tokoh: Mustofa Amin

Jabatan: Kyai

Umur: 63 tahun

1. Apa pendapat bapak mengenai praktik ramalan atau perhitungan primbon di

desa Sidomukti ini?

“Primbon itu sudah dipikirkan oleh para nenek moyang dulu. Dibuat

berdasarkan fakta-fakta yang ada. Biasanya watak seseorang dan ekonominya

ke depan dapat dilihat dengan perhitungan primbon. Dan banyak dari

perhitungan primbon yang benar terjadi. Bagi saya primbon itu sebagai

pertimbangan sebelum bertindak, bukan untuk memastikan akan peristiwa

yang akan datang. Sebagaimana orang itu bisa menimbang mau menikah

dengan yang cantik atau jelek, kaya atau biasa-biasa saja, rajin atau yang

malas. Semua akan ada dampak tersendiri. Semua hanya usaha untuk

keutuhan keluarga, bukan memastikan bahwa kalau dengan orang ini pasti

akan kekal.”

2. Apa pendapat bapak mengenai kasus pencegahan nikah karena ramalan

primbon yang terjadi di desa Sidomukti ini?

“Boleh saja. Karena perhitungan primbon juga ada benarnya. Semua itu demi

kedepannya yang lebih baik, tidak ada banyak permasalahan, dan tidak ada

pihak yang dirugikan. Seperti perceraian atau salah satu meninggal dulu.”