The Tradition of Setiakh in Saibatin Traditional Marriage: A Conceptual Analysis from the Perspective of Islamic Family Law
DOI:
https://doi.org/10.24256/jiis.v6i1.12845Keywords:
Setiakh, , Lampung Traditional Marriage, 'Urf, Islamic Family Law, Keratuan Darah PutihAbstract
Setiakh is a welcoming rite in Lampung Saibatin customary weddings practiced by the Keratuan Darah Putih community in Kuripan Village, South Lampung. The ritual involves prayed-over water and limes and is locally associated with protection from misfortune. However, the classification of this customary practice under Islamic law depends on the beliefs underlying its performance, an issue that requires analysis beyond the ritual’s outward form. This study examines the implementation of setiakh and its status under the Islamic legal concept of al-‘urf. It employs normative-empirical legal research, using a socio-legal approach to examine the relationship between customary practice, religious understanding, and community behavior, and a conceptual approach to assess the tradition through al-‘urf. Data were collected through observation, documentation, and interviews with five informants: a religious figure, a representative of the customary leader, and three brides. The findings indicate that the interviewed informants understand the supplications accompanying setiakh as directed to Allah SWT, while family tradition and established community custom contribute to the practice’s continuation. Analytically, setiakh may be classified as ‘urf shahih when it functions as a cultural practice accompanied by supplication to Allah SWT, without attributing independent protective power to the water or other ritual elements. Conversely, beliefs that these elements independently provide protection or avert misfortune conflict with the principle of tawhid and undermine its classification as ‘urf shahih. This study contributes to Islamic family law scholarship by demonstrating that the legal assessment of customary wedding practices must distinguish cultural continuity from the theological beliefs attached to ritual elements. The findings are limited to the five informants and the context of Kuripan Village and do not represent the entire Lampung Saibatin community.
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