THE CUSTOMARY PHENOMENON OF SUMBANGSIH IN MUSIRAWAS URBAN MUSLIMS BASED ON ISLAMIC LAW

The Customary Phenomenon of Sumbangsih in Musirawas Urban Muslims Based on Islamic Law Licensed Under a Creative Commons Attribution-ShareAlike 4.

weddings with entertainment such as singing and music. Walimah al-urs can strengthen the bonds of friendship between the two families, relatives, neighbors, and fellow Muslims. According to Muhammad Mutholib, the purpose, and wisdom of walimah alurs is to avoid unregistered marriages. Walimah al-urs also broadcast to the public, both those closest and those who are far away, about her marriage (Sutarto et al., 2021).
In Mekarsari, it has become a custom when a couple of bride and groom want to tie the knot towards the marriage level, a marriage ceremony (Wedding Party) is held by holding a lively activity, by renting music or a single organ and inviting many people to come to the wedding ceremony. In the village of Mekarsari, Megang Sakti District, Musi Rawas Regency, every time there is a pair of bride and groom who want to get married, it is obligatory to rent a single organ, at least rent a large sound system to give news that there is a wedding ceremony in that place, and it would not be perfect if there were not a night party, at the night party there were activities union or auction for the bride and groom (A. Kurniawan, personal communication, 2022). Such a party does require substantial funds. So that most people who hold the party are forced into debt so, and after the event, the debt piles up. In the village of Mekarsari, Megang Sakti District, Musi Rawas Regency, when carrying out a party, there is a traditional Sumbangsih event, which is held at night starting from 21.00 to 01.00. customary Sumbangsih, namely Sumbangsih or assistance in the form of money. And when people want to donate, they will go up on the stage, starting from those who donate the biggest and the smallest, then the donation will be stated in rupiah and recorded in the book, and when the Sumbangsih is finished, the nominal obtained will be announced (A. Tantowi, personal communication, 2022). In the practice of this party, they expect a larger Sumbangsih than the costs incurred. However, what is donated by guests must be returned similarly when the guests are having a wedding too. This resulted in a shift in the behavior of the guests who came to help turned into transactional because when an obstacle prevented them from attending the wedding ceremony, there was an officer or someone entrusted to deposit the donation that would be given. Not surprisingly, they had much money when the event was over, so their bodies were entangled with the gold they got from the Sumbangsih. Sometimes they are also in debt because the results obtained from the wedding are not worth the costs incurred to enliven it. A unique event because the original purpose of the wedding party was to express happiness with gratitude turned into a business activity.
Research related to the customary Sumbangsih has never been done before. Somewhat similar research is the ngalak cara research. Nadwah Maulidiyah and Asnawi conducted this research. They conducted research with the title Walimatul Ursy Tradition in Panaongan Village, Pasongsongan District, Sumenep Regency (Semiotic Analysis of Da'wah Communication). Walimatul ursy has become a tradition for the people of Panaongan village, Pasongsongan sub-district, Sumenep, as a cultural symbol in communicating or announcing to other communities that he is married and releasing his single status. In the process of the Walimatul Ursy celebration that took place in Panaongan Village, it was carried out fiercely. Ngalak Cara is the community holding the walimatul ursy requesting that the people who are invited bring gifts to the bride and groom, but on the other hand, if they do not do so, the people invited to the walimatul ursy celebration are asked not to bring gifts to the bride and groom, either in the form of money or objects (Maulidiyah & Asnawi, 2019). This research differs from the research on customary Sumbangsihs in several aspects, including customary Sumbangsihs are only in the form of money, while customary ngalak cara can be in the form of any goods. In addition, the customary Sumbangsih is binding; there must be reciprocity, while the ngalak cara tradition is a gift and is not bound.

B. Method
This study was field research. The object of this research is the Sumbangsih tradition. The research method used is qualitative; namely, research by paying attention to accurate data or facts, then analyzing and describing to produce conclusions. Sources of data used by researchers in conducting research is to use primary data and secondary data. Primary data is obtained directly from the source, observed and recorded for the first time. So, the primary data sources in research can be obtained through observation, interviews, and documentation of research subjects and objects (samples) as well as reports in the form of unofficial documents which researchers then process. Meanwhile, Secondary Data is obtained from official documents, books related to research objects, research results in reports, theses, and literature. Data collection techniques used in this study were interviews, observation and documentation. This method was carried out by interviewing the Village Government, Traditional Leaders, and Religious Leaders of Mekarsari Village, Megang Sakti District, Musirawas Regency. In this case the author made observations of the Sumbangsih Tradition in Mekarsari Village, Megang Sakti District, Musirawas Regency) in the Review of Islamic Law. Data analysis consists of: Data Reduction, Data Display and Conclusion Draw (Miles & Huberman, 2014).

C.
Findings and Discussion 1.

Findings Traditional Sumbangsih in Mekarsari Village, Megang Sakti District, Musirawas Regency
Marriage is a physical and spiritual bond carried out according to Islamic law between a man and a woman to live together in one household to have children. Marriage is the sunnah of the Prophet, which is highly recommended for its implementation by Muslims (Yunus Samad, 2017). This is a natural event and the most excellent means of preserving offspring and strengthening human relationships, which is the reason for guaranteed peace of love and affection. Sumbangsih custom in the Big Indonesian Dictionary is support, assistance in gifts, essays, money, and so on as a sign of love. The Sumbangsih tradition is a habit of Mekarsari Village, Megang Sakti District Musirawas Regency in attending a wedding with a certain amount of money to be donated to those who are having a hajat and will be recorded by those who are having a party. This recording is intended to do the same thing to those who gave before (J. Santoso, personal communication, 2022).
In this study, the author will present the research results on implementing Sumbangsih in Mekarsari Village, Megang Sakti District, Musirawas Regency. The first statement was from the secretary of Mekarsari Village, Mr Radius Prawiro. "The implementation of this Sumbangih is carried out if there are people who carry out the party. Implementation of this Sumbangsih in the evening. This Sumbangsih has become a tradition in Mekarsari village. In my view, this Sumbangsih is good because he helps people on a pilgrimage. Regarding the history of this Sumbangsih, I don't know, but what is clear is that this event has been going on for a long time. The positive impact is helping each other, establishing friendship and kinship getting closer. The negative impact is that the event is at night, so there is a lot of gambling and drunkenness (R. Prawiro, personal communication, 2022).
Based on the results of an interview with the secretary of Mekarsari Village, this donation was carried out at night when someone was holding a wedding party. This Sumbangsih can be said to be a tradition in this village. According to Mr. Radius, this Sumbangsih is good because it aims to help people on their hajat (needs). The positive impact of this Sumbangsih is helping each other, friendships established, and family ties getting closer. The negative impact of this Sumbangsih is the amount of gambling and drunkenness. The second statement was from the customary leader of Mekarsari Village, Mr. Iskandar. "Sumbangih custom is held when there is a wedding party. Usually, the Sumbangih custom is held at night. Actually, the custom of Sumbangih is almost the same as donating money. The difference is that when you donate money, you use an envelope, while it is customary to go directly on stage, and the money donated will be mentioned and recorded. Sumbangih tradition has been held by the community for a long time, around the 1970s. In my opinion, Sumbangih customs are excellent because they can help offset the costs of weddings. While the negative impact, sometimes those who have donated do not return their donations." (Iskandar, personal communication, 2022).
Based on the interview results above, this Sumbangsih custom is carried out when someone opens a party or celebration, and the traditional Sumbangsih ceremony is carried out at night. In this traditional Sumbangsih system, when someone wants to donate, he will come up on the stage handing over cash, and the donation will be mentioned by the presenter and recorded. History This Sumbangsih has existed since 1970 when this village just became Tran. According to Mr Iskandar, this Sumbangsih is good because it helps people have a party. The positive impact of this donation is that the bonds of brotherhood are getting closer, helping to ease the burden on people on their hajat. The negative impact is if the person who has donated does not return the donation, third statement from the Mekarsari Village Imam, Mr Ahmad Zubaidah The fourth statement from the BPD (Village Consultative Body), Mr. Efrika, "This Sumbangsih tradition is held in the evening around 11 pm until it is finished. There are various kinds of implementation of this Sumbangsih custom. People who come to donate will go up to the stage and line up neatly, starting with the large to the small donation; then, the donation will be named and recorded. The history of the customary Sumbangsih begins with a sense of mutual help between people when they are going to carry out a wedding which requires a large amount of money. The purpose of the adat Sumbangsih is to lighten the burden on the cost of the wedding party. The positive impact of this event is first to enliven it because when the Sumbangsih tradition is held, many people come. different from alms (donations in the form of envelopes) can be entrusted. the second, Enliven by donating cash." (Efrika, personal communication, 2022).
Based on an interview with Mr Efrika, it is true that giving is a charity at night and during the day. The implementation of this Sumbangsih began at around 23.00 and was finished. The people who come to donate will advance to the stage. If there has been direction from the presenter and this Sumbangsih, from the nominal level from the largest to the smallest, will advance to the stage, and the Sumbangsih will be mentioned and recorded. The history of Sumbangsih is due to a sense of compassion and a sense of helping each other so that there is a Sumbangsih. In Mr Efrika's view, this Sumbangsih is as good as the motto "With Mutual Assistance, everyone is Helped," but this Sumbangsih also creates a feeling of disappointment if the person who donated does not return the donation. The positive impact of the first was enlivening because the people who wanted to donate came straight away without entrusting Sumbangsih; the second was lively because the Sumbangsih were in cash, and many came.
The fifth statement from the Qur'an teacher, Mr Muhammad Abdur Rahman (Maman), "This Sumbangsih is carried out at night, and this Sumbangsih is a tradition, custom or culture in Mekarsari Village. This Sumbangsih is good because it helps people with their hajat (needs), especially if the person is less able than he feels very helped. The positive impact is helping each other and establishing friendships. Moreover, the bonds of brotherhood are getting closer. While the negative impact is the number of illegal singers, the amount of liquor, and gambling." (MA Rahman, personal communication, 2022).
Based on the results of interviews with the village government, traditional leaders, and religious leaders, this Sumbangsih is carried out when someone organizes a party, be it a wedding, circumcision, or marhabah, but the party that is often held as a wedding party. The implementation of this Sumbangsih at night is often called the reception. This donation starts at around 23.00 until it has finished. This donation system that will donate goes up to the stage when there is the direction from the presenter, and it is based on the level from the biggest to the smallest. Donators of the Sumbangsih will be mentioned and recorded. So that you know who donates a lot and a little if the person who donates has a need, the money will be returned the same or more than the money He donated.
Sumbangsih in Mekarsari Village has become a tradition because this is a hereditary custom still carried out in a community. The history of this Sumbangsih began in 1970 from Muara Megang, and this Sumbangsih existed when this village was first established. The views of the village government, traditional leaders, and religious leaders regarding this Sumbangsih are good, as is the motto "With Mutual Assistance Everyone Is Helped," but this Sumbangsih also creates a feeling of disappointment if the person donated does not return the donation.

Discussion 'Urf as Mashodirul Ahkam
'Urf etymologically comes from' arafa, ya'rufu is often interpreted as al-ma'ruf, which means something that is known (Najib, 2020). The word 'urf is often equated with the word adat; the word adat comes from the Arabic the root: 'there, ya'udu implies repetition. Therefore, something that has only been done once is not yet called adat. While the word 'Urf in terminology, as stated by Abdul Karim Zaidah, means: Something familiar to a community because it has become a habit and integrates with their lives in the form of actions or words (Muddin, 2022).
Even in the discipline of Ushul Fiqh, the definition of adat (al-'adah) and 'urf has a significant role. Both come from Arabic, which was adopted into standard Indonesian. The word' urf comes from the word 'araf which has a deviation from the word alma'ruf, which means something known (Salleh et al., 2017). At the same time, the word custom comes from the word 'add', which derivates the word al-'addah, which means something repeated in habit (Rosyid & Kushidayati, 2022). The literal meaning of 'urf is a condition, speech, deed, or provision known to humans and has become a tradition to carry out or abandon it. Among the people,' urf is often referred to as adat. Meanwhile, according to Abdul Wahab Al-Khalaf,' urf is what is known by humans and becomes their tradition, both words, deeds or taboos, and is also called custom (Wandi, 2018).
The Customary Phenomenon of Sumbangsih

21
The ushul fiqh scholars divide 'urf into three types: first, in terms of its object, 'urf is divided into: a. Al-'urf al-lafdzi (habits concerning expressions), are the habits of the people in using certain pronunciations/expressions in expressing something so that the meaning of that expression is understood and comes to mind in the community. For example, the word meat means beef, even though the word meat includes all existing meat. b. Al-urf al-'amali, is a community habit related to ordinary deeds or civil muamalah. What is meant by everyday actions are the actions of the community in matters of their lives unrelated to other people's interests, such as the community's habit of wearing certain clothes on special occasions (Princess, 2020).
Second, in terms of coverage, 'urf is divided into; a. Al-'Urf al-'am, which is a general custom that applies to most people in a wide variety of areas. b. Al-'Urf al-khas is a custom that applies to a certain community or area (Nusirwan, 2017). Third, from a linguistic point of view, al-'urf can also be divided into two parts, namely as follows: a. Al-'Urf Al-Shaheeh, namely the customs of the community that are following and do not conflict with the rules of Islamic law. In other words, 'urf who does not change the provisions of haram to be halal, or vice versa, change halal to haram, for example, there is a custom in society, gifts or gifts given to the woman when the proposal is not returned to the man if the man cancels the proposal. b. al-'urf al-fasid (damaged/incorrect), namely the customs of the community that are contrary to the provisions of the Shari'a arguments. So, the wrong custom is to justify unlawful things or forbid what is lawful, for example, the habit of kissing between men and women who are not mahram at party gatherings. The scholars agree that al-'urf al-fasid cannot become a legal basis and that custom is null and void by law. It is better if it is done in a ma'ruf way, trying to change customs that conflict with the provisions of Islamic teachings and replace them with customs that follow Islamic law (Furqan & Syahrial, 2022). Basically, all scholars agree on the position of al-'urf al-sahih as one of the propositions of syara'. However, scholars agree that not all 'urfs can be used as evidence for establishing Islamic law. 'Urf can be accepted as one of the legal foundations if it meets the requirements. In this case, the Hanafiyyah and Malikiyyah scholars are the ones who use al-'urf as their argument the most, compared to the Syafi'iyyah and Hanabilah scholars (Fawzi, 2018). As evidence of the Qur'anic argument regarding the position of 'urf. The word of Allah SWT in Surah al-A'raf verse 199.
Meaning: Do thou forgive and order people to do ma'ruf (goodnes) and turn away from stupid people. 199). Through the verse above, it can be interpreted that Allah SWT commands Muslims to do what is good. Whereas what is referred to as ma'ruf itself is what Muslim's value as good, done repeatedly and does not conflict with true human nature, and is guided by the general principles of Islamic teachings. Based on the arguments for the proof of 'urf's blasphemy as a legal argument, the scholars, especially the Hanafiyah and Malikiyah scholars, formulated the legal principles relating to al-'urf, among others, reads: Customs can become laws. Two important things can be concluded: al-'adah has elements of being repeated and al-'uruf has elements of al-'ma'ruf, known as something good. The words of al-'uruf have to do with the values in society that are considered good so that al'adah is more precisely defined by "What is considered good and proper 22 Akademika: Jurnal Pemikiran Islam Vol. 28, No. 01 January -June 2023 by humans in general (al'adah al'ammah) which is done repeatedly so that it becomes a habit and does not deviate. A mujtahid must maintain the position of urf authenticity in creating laws and by a judge in deciding cases (Sanusi, 2010).
'Urf that applies amid society sometimes conflicts with texts (verses or hadiths) and sometimes conflicts with other syara' propositions. In the matter of urf conflict with texts, ushul fiqh experts detail it as follows: a) Contradiction 'urf with specific texts. If the conflict between 'urf and specific texts causes the law in the text not to function, then 'urf cannot be accepted. For example, during the Jahilliyah era, it was customary to adopt children, where the adopted children were the same as their biological children so that they would receive an inheritance if their adoptive father died. 'Urf like this is not valid and accepted. b) Contradiction 'urf with general texts. As quoted by Mustafa Ahmad Al-Zarqa, if 'urf already exists (Sucipto, 2015). So that the general text is specific to the extent of the 'urf al lafzhi that has been in effect, with the condition that no indicators indicate that the urf cannot specify the general text. If an 'urf is formed after the arrival of the general text and the two are in conflict, then all fiqh scholars agree to state an urf like this, both lafzhi and practice, even if the 'urf is general in nature, cannot be used as evidence in establishing syara' law, because the existence of this 'urf appears when the syara' text has determined the law in general (Azani, 2021).

Views of Islamic Law Regarding the Sumbangsih Tradition in Mekarsari Village, Megang Sakti District, Musirawas Regency
The thing that we cannot deny in terms of marriage is the wedding reception (Carter, 2022). Walimatul'ursy is highly recommended because walimah is a banquet ceremony held either during the contract, after the contract, or after dukhul (intercourse). The essence of walimah is to notify and celebrate marriages performed as an expression of gratitude. The Qur'an does not mention the application of walimah alurs but only recommends holding a marriage. In our society, a tradition has grown to enliven weddings with entertainment such as singing and music.
Walimah al-urs can strengthen the bonds of friendship between the two families, relatives, neighbors, and each other, namely between the husband and the wife. The exchange of invitations between the husband and wife can strengthen the bonds of brotherhood and help us understand more about close and distant relatives. According to Muhammad Mutholib, the purpose and wisdom of walimah al-urs is to avoid unregistered marriages. Walimah al-urs also broadcast to the public, both those closest and far away, about her marriage (Saputra & Rahmi, 2021).
In Mekarsari, it has become a custom or custom, when a couple of bride and groom want to tie the knot towards the marriage stage, a wedding ceremony (Wedding Party) is held by holding a lively activity, renting music or a single organ and inviting many people to come to the wedding ceremony. In Mekarsari Megang Sakti District Musirawas Regency, every time there is a pair of bride and groom who want to get married, it is mandatory to rent a single organ, at least hire an extensive sound system intending to convey the news that there is a wedding ceremony in that place, and it would not be perfect if there were no night party, at that night party there was a unity activity or an auction for the bride and groom.
Walimatul 'ursy is a tradition carried out after marriage, which is a usual habit. In Mekarsari village, there is something called Sumbangsih. This event is part of the wedding party but is implemented at night. Based on some of the basics of the Koran.