How to cite:
Muhammad Yasin (2024) Tinjauan Qawaid Fiqhiyyah dalam Praktik Bapapai pada Masyarakat Adat
Dayak Bakumpai, (06) 06, https://doi.org/10.36418/syntax-idea.v3i6.1227
E-ISSN:
2684-883X
Published by:
Ridwan Institute
REVIEW OF QAWAID FIQHIYYAH IN THE PRACTICE OF BAPAPAI IN THE
INDIGENOUS PEOPLE OF DAYAK BAKUMPAI
Muhammad Yasin
Institut Agama Islam Negeri Palangka Raya, Indonesia
Email: [email protected]
Abstract
Customary law has long been in force in Indonesia. Regarding marriage, customary law views
it as an important event in public life, because marriage does not only concern the bride and
groom, but also both parents of both parties, siblings and even their respective families. Not
only that, marriage is a very meaningful event and one that fully receives attention and is
followed by the spirits of the ancestors of both parties. The results of this study show that the
bapapai tradition when viewed from its philosophical value is in the form of efforts made by
the Bakumpai community to Allah swt. so that the marriage ceremony can run smoothly and
the household that is built is blessed with sakinahan and convenience in all aspects is 'urf
shahih because the customs carried out by the Bakumpai Dayak community do not contradict
a shari'i proposition or do not justify something that is forbidden. This is in line with the rules
of fiqh "al-adat muhakkamah". While in some processions such as myths about bad luck or
disaster if you leave the tradition of bapapai and pinsit is 'urf fasid. But if society is able to
change its perception that the only one who can provide protection to humans is Allah
Almighty. Merely then it can change the category to 'urf shahih". This is in accordance with
the rules of fiqh "al-
Keywords: Bapapai; Bakumpai, Kaidah
INTRODUCTION
Islam views marriage as a sacral and sacred moment for everyone who lives it. Marriage
aims to worship Allah SWT. follow the Sunnah of the Prophet PBUH and is carried out on the
basis of sincerity, full of responsibility, and following the rules that have been set by the
sharia (Sinaga, Pratiwi, & Sari, 2021). When marriage is carried out, everyone involved in it,
namely husband and wife, gets each other's rights and obligations and aims to hold social
relations based on help-help. Because marriage is a religious practice, it contains the purpose
and intention of hoping for the pleasure of Allah SWT (Ghazaly, 2019).
Marriage is an important event in people's lives, because it not only concerns the
personalities of the two prospective husbands and wives, but also a family heritage in which
there is a traditional society. In indigenous peoples, the procedure for performing marriage is
regulated according to customary law. Customary law has long been in force in Indonesia.
Regarding marriage, customary law views it as an important event in community life, because
JOURNAL SYNTAX IDEA
pISSN: 2723-4339 e-ISSN: 2548-1398
Vol. 6, No. 06, Juni 2024
Muhammad Yasin
2738 Syntax Idea, Vol. 6, No. 06, Juni 2024
marriage does not only concern the prospective groom and bride, but also the parents of both
parties, their siblings and even their respective families. Not only that, marriage is a very
meaningful event and one that fully receives attention and is followed by the spirits of the
ancestors of both parties. The occurrence of marriage means the enactment of kinship bonds
to be able to help each other and support harmonious and peaceful kinship relations (Muliaz,
2018)
RESEARCH METHOD
This research method uses a qualitative approach with a case study type, focusing on the
Dayak Bakumpai community in Kalimantan. The subjects of the study include traditional
leaders, couples who carry out the tradition of fathers, and local religious leaders (Sugiyono,
2013). Primary data was obtained through in-depth interviews, while secondary data came
from documentation related to father's traditions, literature on customary and Islamic law, and
the results of previous research (Anggito & Setiawan, 2018). Data collection techniques
include in-depth interviews to explore the views of research subjects regarding the
philosophical and legal values of this tradition, participatory observation to directly observe
the father's procession in marriage ceremonies, and document studies to study written
documents related to father's traditions and Islamic legal literature.
RESULT AND DISCUSSION
Procession of Bapapai Practice in the Dayak Bakumpai Community
Culture is one of the important assets for a developing country, culture as a means of
social approach, a symbol of regional works, regional cash assets by making them tourist
attractions, scientific works and so on. Marriage among tribes and customs, the culture of
marriage procession is maintained as a norm of togetherness by each tribe. Every
implementation of traditional marriages, traditional events carried out can be seen as a form of
community education. Adat is part of culture that determines values regarding humans. The
marriage tradition in the Dayak Bakumpai tribe is a culture of the Dayak community which
has become a hereditary custom that has been inherited so that it is inherent in the community
(Muliaz, 2018)
The Dayak Bakumpai tribe has received a lot of influence from the Banjar Malay tribe
in terms of culture, customary law and architecture. But in terms of language, the Dayak
Bakumpai tribe has similarities with the Dayak Ngaju language. One of the Dayak Bakumpai
cultures that is still carried out today is the bridal shower ceremony or what is called bapapai
(Wardhani, 2021).
The practice of the bapai ceremony is a flower bath carried out by the bride after the
marriage contract, before the marriage celebration (Walimah Al-Ursy). In Banjar culture, there
is also a bridal shower ceremony known as badudus. The term bathing badudus is used for
brides who have a noble lineage, while bapapai baths are used for brides who do not have a
noble lineage (ordinary people) (Saleh, Suryadikara, Koroh, & Sjarifuddin, 1991).
The word papai in Indonesian has the meaning of persplash, while in practice it is like
splashing water using betel nut to the bride. The implementation is carried out in the
Review of Qawaid Fiqhiyyah in the Practice of Bapapai in the Indigenous People of Dayak
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Syntax Idea, Vol. 6, No. 06, Juni 2024 2739
afternoon or evening in the yard of the house or open field, and becomes a spectacle for local
residents. According to the beliefs of Bakumpai residents, if this ceremony is not carried out
by the bride, it will bring bad luck in the future. The practice of the father's ceremony has the
meaning that the bride and groom must be holy in birth and mind, and also as a way for the
bride and groom to strive to Allah SWT with the hope of always being under His protection
and with the aim of being able to build a good household in the future (Almuhazidin, 2018).
Bapapai also uses the analogy of the two brides and grooms cleaning and discarding the past
or adolescence, to then prepare with a clean body and soul to welcome a cleaner future like a
person who has just been bathed (Gab, Suprayitno, & AP, 2020).
In the implementation of the father's ceremony, there are several conditions that must be
met. The first thing that must be prepared is pinduduk. Pinduduk itself is an offering offered
to subtle spirits containing glutinous rice, brown sugar wrapped in dried banana leaves,
sewing thread and needles, bananas with a comb, coconut separated from coir skin, enough
money (coins), and candles which are then placed in a sasangga (a kind of basin made of
brass). The existence of this pinsit aims to be a symbol of asking for security from the
interference of evil spirits (Muslimah, 2022).
The equipment used in the practice of the bapai ceremony and its uses, including
(Wardhani, 2021): (1) Four sugarcane stalks, the purpose is to make mayang fence posts
shaped like a rectangular building measuring approximately 1.5 m x 2.5 m; (2) Lawai thread,
used to wrap on 4 sugarcane stalks; (3) Yellow dye made from turmeric and temulawak, used
to dip the lawai thread so that it is yellow; (4) Banana stalks, the purpose of which is to stick
sugarcane stalks so that they can stand upright; (5) Heirloom spears and heirloom umbrellas,
as a complement to the mayang fence; (6) Mayang betel nut, to be hung on the lawai thread
on the mayang fence; (7) Various cakes consisting of pastries, namely cucur, tumpiangin,
rings, samban, bananas. As well as wet cakes, namely apam, dodol, honey kasirat, diamonds,
white kokoleh, red kokoleh, and kuwari which will be served to guests present; (8) Water,
which consists of prayer water, Yasin water, and 7 forms of flower water (jasmine flowers,
roses, cempaka, ylang, capes, orchids, and nightshades); (9) Scissors, used to shave hair on
the forehead, temples, forehead, and beard; (10) Pinsitting (offerings) placed in brass
containers containing glutinous rice, brown sugar, coconut, thread, needles, lime, betel,
gambier, tobacco and areca nut fruits; (11) White cloth, for the complement of the bath ritual;
(12) Angels or bathers who are elders and have an odd number, 3, 5 or 7 people; (13) Two
eggs, wet putty, and viscous oil; (14) Kambat leaves, kalinjuang leaves, and fragrant pudak
leaves, used to be sprinkled with areca nut on the bride's head by 7 angels; (15) Candles,
placed at the four corners of the mayang fence and lit during the bathing procession; and (16)
Fireplace, the purpose of burning incense during the bathing procession.
As for the procedures for practicing the father's ceremony, First, prepare a bathhouse
surrounded by a mayang fence in the form of a rectangular building with a size of 2.5 m x 1.5
m where each corner is inserted with sugarcane stalks to the banana tree trunk so that it stands
upright and the four corners are wrapped with yellow lawai thread, then hung various kinds of
mayar areca nut pastries, and placing candles on every corner of the mayang fence
(Wardhani, 2021).
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2740 Syntax Idea, Vol. 6, No. 06, Juni 2024
Second, prepare various kinds of water as mentioned earlier, put the water and pinsit
into the mayang fence and light the candles that have been prepared. After that, the bride and
groom are seated side by side in the mayang fence that has been prepared by wearing a
clothes for bathing, before the angel bathes the bride in turn, the angel recites a mantra that
ends with the sentence "blessing my prayer Laa ilaha illallah Muhammadurrasulullah
the bride and groom are bathed by sprinkling flowers on the bride's head which is covered
with a white cloth, followed by pouring various kinds of water while reciting prayers to the
Prophet. Next, the bride steps on the egg, is wet (powder), and looks in the mirror seven times
while reciting the prayer to the Prophet, and the last process is to be tapung offered with
viscous oil (Adhawiyah, 2019). The core procession of this tadung tawar event is the reading
of prayers led by a recitation teacher or religious leader or village elder.
Philosophical Value in Bapapai Practice
The philosophical values contained in the means used and in the procession of the
father's ceremony are as follows (Wardhani, 2021): (1) Bapapai is analogous to the two
brides who cleanse and discard the past or adolescence, to then prepare with a clean body and
soul to welcome a cleaner future like a person who has just been bathed; (2) The sugarcane
stalks in the mayang fence have a meaning and purpose so that the bride's household life is
strong and always sweet like sugarcane; (3) The heirloom spear and black thread in the
mayang fence have the meaning and purpose of rejecting danger and asking for protection for
the bride so that she will not be disturbed by evil spirits and people with evil intentions
towards the bride, so that the marriage celebration can be held safely and smoothly; (4) The
various cakes that are hung have philosophical value as a condition for giving to spirit beings
so as not to interfere with the procession of the father's ceremony. At the end of the event, the
cakes were distributed to residents who watched the food was not wasteful; (5) Coconut has a
meaning and purpose so that the bride and groom's household life is peaceful and peaceful;
(6) The flower of the areca nut tree that is placed on the head when pouring water causes the
flower grains to fall, analogous to sustenance that always overflows the lives of the bride and
groom; (7) Yasin water and flower water have a meaning and purpose so that the bride is
clean and holy by birth and mind before starting the chapter of married life; (8) Pinsitting
aims to be a symbol of offering to the spirits of ancestors, and at the end of the pinsitting
event will be distributed to the angels as an effort so that the food contained in it is not
wasted; (9) Cloth has a meaning and purpose as a barrier or repellent from the interference of
evil spirits; (10) The angel or the one who bathes the chosen bride is the village elder with the
meaning of hope and prayer for the bride and groom to live a long life like the angels; (11)
Stepping on an egg has a meaning and purpose to get rid of bad luck, and for the bride who
steps on the egg first, it is believed that it will be more dominant in her domestic life; (12)
Surrounding the mayang fence has a meaning and purpose so that the bride and groom are
always together in joy and sorrow; (13) Hair oil in a fresh container has a meaning and
purpose so that the bride and groom are always sticky together for life and death; (14) The
candle in the fresh container, also called the candle of life, is analogous to a lamp that always
illuminates the life of the bride; and (15) Surrounding the mirror and the candle in the fresh
Review of Qawaid Fiqhiyyah in the Practice of Bapapai in the Indigenous People of Dayak
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Syntax Idea, Vol. 6, No. 06, Juni 2024 2741
container has the meaning and purpose that human beings must always deliberate or
introspect themselves.
Review of Qawaid Fiqhiyyah in the Practice of Bapapai Dayak Bakumpai
Qawaid Fiqhiyyah comes from the Arabic language which, if translated into Indonesian,
will mean the rules of fiqh. Qawaid is a plural form of the word al-qa'idah which
linguistically means a basis, rule, or general standard. While fiqhiyyah comes from the word
al-fiqh which means understanding or understanding in depth which is appended with ya an-
ratio to indicate typification or categorization. So it can be concluded that qawaid fiqhiyyah
means the basics, rules, or benchmarks that are general regarding the types or problems that
fall into the category of fiqh (Ibrahim, 2019).
Basically, qawaid fiqhiyyah compiled and formulated by scholars is based on the five
qaidah asasiyyah (qawaid asasiyyah al-khamsah). These five main qaidahs give birth to
various qaidah that are branched, some scholars call these five qaidah asasiyyah qawaid al-
kubra (Azhari, 2015).
In the context of ushul fiqh, customs are known as 'urf. Abdul Wahhab Khallaf defines
'urf as something that is known and done by the human being, both in terms of words and
deeds, including something that they leave behind (Putri, 2020). If categorized as 'urf, there
are many types, but the author focuses more on the point of view from the aspect of being
taken into account or not being taken into account as a legal basis. At this point of view, 'urf is
divided into two parts: (1) 'Urf Fasid (Not Good), meaning a habit for people but contrary to
sharia' or it can also be permissible to permissible what is haram, canceling what is
obligatory. Legally, 'urf fasid is not mandatory to be maintained because maintaining it can
result in a conflict with the sharia postulates or can even cancel the sharia postulations.
Because this fasid habit can allow something that is forbidden. (2) 'Urf Saheeh (Good),
meaning a custom that is carried out by people and does not contradict a sharia postulate or
does not justify something that is haram. 'Urf sahih must be maintained and maintained in
setting laws, deciding laws and so on, because what people know and live can be used as an
argument, agreement and benefit for them, therefore it is obligatory to maintain it as long as
there is no challenge to the postulates of the Shari'a.
If it is associated with qaidah asasiyyah, the rules that are very relevant to the tradition
of this father are:
Meaning: "Customs can be a guideline for the establishment of laws." This rule explains
that customs carried out by a society that do not contradict the postulates of sharia and do not
legalize what is haram and are accepted by the community can be stipulated as law. This is in
line with the philosophical value in the tradition of fathers which is an effort and effort made
by the Dayak Bakumpai community with prayers and hopes to Allah swt. so that the marriage
ceremony that is carried out can run smoothly without obstacles and the household that is
built will be blessed with sacrificial and convenience in all aspects, be it financial, health, and
so on. In terms of the facilities and infrastructure used, there is nothing contrary to Islamic
law. Even in the tradition of the father, many prayers are recited by the angels and the bride
Muhammad Yasin
2742 Syntax Idea, Vol. 6, No. 06, Juni 2024
and groom such as surah al-Fatihah, al-Ikhlas, al-Falaq, an-Naas, Ayat Kursi, Ayat Seribu
Dinar, prayer to the Prophet (saw).
The tradition of bapapai can be categorized as a custom maintained by the Dayak
Bakumpai community and has been carried out continuously and repeatedly since the
ancestors until now. This is in line with the derivative rule of the previous rule, namely:
It means: "Customs are taken into account and considered if they are common or more
dominant." This rule is then emphasized by other rules, namely:
That is: "Customs that are recognized are those that generally occur that are known to
humans, not those that are rare." As an affirmation of the previous rule that what is taken into
account in the custom is the general and dominant, not something that is rarely done. If it is
rarely done, it cannot be counted as custom.
However, in the practice of the father's procession, there are several things that are not
in accordance with Islamic law, including the myth of bad luck or disaster as a consequence
of leaving the tradition of fathers and pinduduk. Allah swt. said,:
It means: "And whatever calamity befalls you is caused by the deeds of your own hands,
and Allah forgives most of them." (Q.S. asy-Syura: 30) (Hasanah, 2022).
This verse explains that every disaster received by a person is the result of their own
actions, not because they do not carry out a tradition, and another verse that explains that
every disaster received by a person is with the permission and power of Allah swt. As he said:
It means: "No calamity befalls a person except by Allah's permission; and whoever
believes in Allah will surely guide his heart. And Allah is All-Knowing." (Q.S. at-Taghabun:
11)
(Yunus, 1973)
As for the issue of pinsit which the community believes is an offering for subtle beings,
this is contrary to the word of Allah swt :
It means: "And do not worship anything that does not benefit you and does not harm
you other than Allah; For if you do that, then you are among the wrongdoers.” (Q.S. Yunus:
106) (Yunus, 1973)
This verse explains that giving an offering in any form to someone other than Allah swt.
including wrongful deeds, and with the belief that they will get salvation and protection other
than Allah swt. is an act of shirk. This is in accordance with the words of Allah swt which
reads:
This verse explains that giving an offering in any form to someone other than Allah swt.
including wrongful deeds, and with the belief that they will get salvation and protection other
than Allah swt. is an act of shirk. This is in accordance with the words of Allah swt which
reads.” (Q.S. an- (Yunus, 1973)
Review of Qawaid Fiqhiyyah in the Practice of Bapapai in the Indigenous People of Dayak
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Syntax Idea, Vol. 6, No. 06, Juni 2024 2743
From some of the verses above, it is explained that believing in the myth of bad luck or
disaster in the tradition of fathers is contrary to the nash of the Qur'an, but these thoughts and
beliefs can be reconstructed by believing that a disaster will not befall if the community does
not carry out the customs, but the disaster will be present because of the mistakes or sins
committed by the community and even with the permission and power of Allah swt. and The
thought of pinsitting is reconstructed with respect for ancestors, not as an offering to the
subtle creatures. This is in line with the rules of fiqh which reads:
Meaning: "Everything depends on the intention or intention.”
(Yunus, 1973)
It can be concluded that the tradition of fathers, if viewed from its philosophical value,
is in the form of efforts and efforts made by the Dayak Bakumpai community with prayers
and hopes to Allah swt. so that the marriage ceremony that is carried out can run smoothly
without obstacles and the household that is built will be blessed with sacrificial and
convenience in all aspects, be it financial, health, and so on, is 'urf sahih because the custom
carried out by the Dayak Bakumpai community does not contradict a sharia postulate or does
not legitimize something that is haram. Meanwhile, in some of its processions, such as myths
about bad luck or disasters, the consequences of leaving the tradition of fathers and pinsit are
'urf fasid. However, if the community is able to change its perception that the only one who
can protect and provide protection to humans is Allah swt. then it can change the category to
'urf sahih.
CONCLUSSION
This custom is indeed a hereditary heritage from their ancestors as well as the tradition
of fathers which until now is still carried out by the Dayak Bakumpai community, so it is not
surprising that there are some things that are not in accordance with Islamic law, but it can
still be fixed and straightened. The tradition of fathers, if viewed from its philosophical
value, is in the form of efforts and efforts made by the Dayak Bakumpai community with
prayers and hopes to Allah swt. so that the marriage ceremony that is carried out can run
smoothly without obstacles and the household that is built will be blessed with sacrificial and
convenience in all aspects, be it financial, health, and so on, is 'urf sahih because the custom
carried out by the Dayak Bakumpai community does not contradict a sharia postulate or does
not legitimize something that is haram. This is in line with the fiqh rules of "al-adat
muhakkamah". Meanwhile, in some of its processions, such as myths about bad luck or
disasters, the consequences of leaving the tradition of fathers and pinsit are 'urf fasid.
However, if the community is able to change its perception that the only one who can protect
and provide protection to humans is Allah swt. then it can change the category to 'urf sahih.
This is in accordance with the rules of fiqh "al-age bimaqashidiha..
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Muhammad Yasin (2024)
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