Mansai in the Marriage Tradition of the Banggai Ethnic in Central Sulawesi, Indonesia: A Living Sunnah Perspective

: The Mansai tradition is the custom of collecting material assistance before the wedding to lighten the burden on the prospective groom. This procession becomes a problem whether it is in harmony with the Prophet's orders. This study is qualitative research using the approach of living traditions and anthropology of Islamic law. Living sunnah is used to analyze the concept of hadith that lives in the Banggai community, while the anthropology of Islamic law analyzes the practice of mansai which is a tradition in marriage. Data was collected by gathering information through in-depth interviews and literature studies. The field findings were then analyzed using the perspective of living sunnah and integrated with the customs of the people of the Banggai Tribe, Central Sulawesi. The selected hadiths are those that have been validated for the quality of their sanad and matan . This study found that the mansai tradition means that the prospective groom invites his family and community to bear the funds or assets as wedding expenses which will be handed over to the woman ( mangantokon sai ). Mansai as a custom has become a habit in accordance with Islamic law and has become a living sunnah. The main message in the Mansai tradition is to help each other and ease the burden on Muslim brothers and sisters in the process of marriage ( banikah ) in the Banggai Tribe community. Anthropologically, mansai as a tradition that has been accepted by the Banggai people for a long time, functions as a unifying medium, maintains the practice of deliberation and overcomes social problems.


Introduction
The dialectic of Islamic and customary law in the Sulawesi region experiences its own dynamics as in Sumatra, Java, Kalimantan, Nusa Tenggara, Maluku and Papua.This dynamic can be seen from the process of integration between Islamic law and custom in the ethnic Bugis and Makassar (South Sulawesi), Mandar (West Sulawesi), Tolaki and Buton (Southeast Sulawesi), Gorontalo (Gorontalo), and Luwuk-Banggai (Central Sulawesi). 1 One form of 1355 but in Indonesian state regulations, it is a violation of law because it is not registered by government authorities.In addition, children who are born will also be disadvantaged because they cannot obtain a birth certificate before their parents legalize the marriage according to state regulations. 6hen the study of divorce (polalanta) in the Banggai community according to Islamic law and positive law.In this study, palolanta was the practice of divorce outside the religious court which was carried out by the community before religious leaders.Although according to the marriage law and the Compilation of Islamic law (Kompilasi Hukum Islam/KHI) are clearly contradictory. 7he next study is the values of Islamic education in the marriage tradition in Banggai.This study argues that the pasai or mansai tradition is carried out with the intention of complying with applicable customary provisions and helping to meet the costs of holding a wedding party in the woman's family.Marriage according to the custom of the Bulagi tribe only goes through the stages of poiyas.Then the realization of the values of Islamic education in marriage according to the customs of the Banggai tribe, Bulagi district, consists of three values that still exist, namely the value of belief, the value of equality, and the value of morality.Education in this marriage tradition is to prevent the younger generation from getting pregnant outside of marriage. 8esearch related to the mansai tradition has previously been conducted by Hasdin, et.al., Mansai Culture in the Development of Higher Education in Mansalean Village, Banggai Laut Regency.Then continued the results of Hasdin's dissertation research."Mansai Culture in the Development of Higher Education in Mansalean Village, Banggai Laut Regency". 9Arsan who examines the mansai tradition in Islamic law and positive law. 10 It's just that these three studies are more focused on the Mansai tradition in helping to pay for marriages and completing college education.all three are not related to living hadith as an approach in the study.
Some of the studies above show that there has been no research discussing the mansai tradition associated with marriage using the living hadith approach.Although the research above will be additional data in analyzing the study.Therefore, this research will fill this void, especially the practice of Islamic law, namely marriage with the mansai tradition in the perspective of living hadith.
Mansai is one of the traditions of the Banggai people before getting married whose existence is quite helpful in providing lightening solutions, especially for those who are less able to provide wedding attributes and costs.In the Banggai community, the phenomenon of the mansai tradition has begun to disappear from the lives of the Banggai people.Shari'a itself preserves the good customs of the Arabs in determining the law.For example, the preference for receiving guests, with enthusiasm and vigilance, loyalty, courage, and personal pride. 11he Banggai tribe itself has begun to understand less about this mansai custom, which they understand so far that mansai only troubles other people.The impact of the globalization of information and communication on the sociocultural life of the Banggai people.The absence of good efforts from traditional leaders, especially from religious leaders, in explaining to the community that the mansai custom is good and relevant to the principles of Islamic teachings.12Mansai is a custom of cooperation among the Banggai tribe to ease the burden on the groom.This procession is carried out by collecting materials and involving the whole family.The material assistance collected is not recorded in detail so that the sincerity of the giver is not diminished.Many kinds of literature explain customs and traditions as something that intentionally exists in society.
Adat is a social fact that is empirical, concrete can be witnessed that this view sees adat and customary law from what is seen and caught by observation in the lives of indigenous peoples.According to Soerjono Soekanto: Inhomogeneous and traditional societies, the conformity of community members is very strong.For example, in villages where traditions are maintained and strongly defended, members of the community have no other choice than to make conformity to the rules and values that apply. 13Mansai in the Marriage Tradition of the Banggai Ethnic Darsul Puyu, et.al.DOI: 10.22373/sjhk.v7i3.16510Living sunnah (hadith), living comes from the English word for life.A living sunnah can be interpreted as a living sunnah. 14According to Nor Salam, living sunnah linguistically can also mean living hadith, this is because the word living in English can mean life and life or in Arabic, it means hayy and ihya'.Therefore, living hadith in Arabic can mean al-hadith ihya' or ihya' al-hadith. 15iving sunnah is termed a form of reception study (acceptance, response, and response) to the hadith text carried out by a person or group of people, which is manifested in practices, rituals, traditions, behavior, or habits of the community. 16Sunnah in the sense of a living sunnah is relative to the ijma' of the Muslims and includes the ijtihad of early scholars and political figures in their activities. 17Thus the living sunnah is the sunnah of the Prophet, which is freely interpreted by scholars, rulers, and judges according to the situations and conditions they face.Living sunnah or living hadith is interpreted as a scientific study of various social events related to hadith that aims to bring the religious text, in this case, the Prophet's hadith, to life through continuous interaction. 18According to Fazlur Rahman, living sunnah is an attempt to revive the tradition of the Prophet's life and early Muslims in contemporary life. 19his research is a qualitative research using the approach of living sunnah and anthropology of Islamic law.Living sunnah is used to analyze the concept of hadith that lives in the Banggai community, 20 while the anthropology of Islamic law analyzes the practice of mansai which is a tradition in marriage. 21Tradition has been accepted (reception) by the community, without conflict.Several informants who are assumed to have knowledge and experience about the mansai tradition were selected purposively (purposeful sampling), including religious leaders, community leaders, traditional leaders, and cultural leaders.The instruments used in collecting data include interviews, and document studies, especially takhrij hadith through standard hadith books.The results of the report on the implementation of the mansai tradition before the marriage were then constructed as an experience of some of the content of the Prophetic sunnah that lives in the Banggai community, central Sulawesi.

Mansai Tradition and Marriage
Mansai is derived from the word sai which means treasure.After getting the affixed man, it becomes mansai, meaning the activity of collecting treasures in preparation for marriage to the prospective bridegroom. 22The mansai activity means that the groom-to-be invites his family and the community around his domicile to ask for their willingness to donate some of the funds or assets they have to be handed over to the bride-to-be to be used as wedding expenses.
Mansai in Indonesian can be equated with a culture of helping or gotongroyong. 23According to Sudrajat; "gotong royong is a form of social solidarity, formed due to assistance from other parties, for personal or group interests so that in it there is a loyal attitude of each citizen as a unit". 24dat is a rule (action and so on) that has been followed or practiced since time immemorial. 25Adat laws or Adah means habit, i.e. the behavior of the community that always occurs.So Adat laws are customary laws. 26The complexity contained in the law indicates that the aspects of community life are very different.Adat law is the law that applies in the local community.
The (gathering), al-tadakhul (entering), or al-jam'u, which means intercourse, intercourse, gathering, jima' and may mean aqad (contract). 27arriage can mean gathering, meaning intercourse, or it can mean figuratively, namely aqad or entering into a marriage agreement. 28In a broad sense, marriage or marriage is "a physical and mental bond between a man and a woman to live together, to produce offspring, which is carried out according to the provisions of Islamic law". 29The definition of marriage according to article 1 of Law Number 1 of 1974 (Undang-Undang Perkawinan No. 1/1974) concerning Marriage: "Marriage is a physical and mental bond between a man and a woman as husband and wife to form a happy and eternal family (household) based on the Almighty God."

The Existence of Mansai in the Banggai Traditional Marriage Procession
The marriage process in Banggai tribal customs is not too different from the teachings of Islamic law.This is because the sources of Islamic teachings, namely the Al-Qur'an and al-Sunnah, are the sources of customary law in the Banggai tribal community.H. Thayeb said that adat and Islamic shari'a are a unity that cannot be separated in the life of the Banggai people and in this case, it is known as the principle of "adat bersendikan syara' and syara' bersendikan adat" (adat based on syara', syara' based on adat), which means that religion and adat are one. 30Given that the Banggai tribe is bound by the ideology of the Banggai kingdom as an Islamic kingdom, known as the sultanate of Banggai, that customary rules are always integrated with Islamic teachings. 31he traditional marriage procession of the Banggai tribe goes through several stages, as follows: Mantampa or montilei (research, survey), in which one or two representatives of the male family secretly investigate the actual situation of the girl they want.This aims to ensure that the girl has not been proposed to by someone else and that she matches the expectations of her family.However, this does not mean that it is the family that decides the matter of their child's match, but because the family has a large share in every marriage, it is very natural that in terms of choosing a match for children, their consideration is needed.Pokitoi Mansai in the Marriage Tradition of the Banggai Ethnic Darsul Puyu, et.al.DOI: 10.22373/sjhk.v7i3.16510(introduction), is the process of getting to know each other.The most important thing in this stage is to find compatibility with prospective partners for both men and women.Mansadai (proposing) is the stage where the male party expresses a desire to propose to a woman by asking for a response and answer from the proposed female party whether she agrees or disagrees.During this engagement, the form of the dowry provided, the cost of marriage that the male family is willing to pay, and the time of the marriage ceremony, and it is agreed when the male family will come back, bringing all requests from the female party. 32f the proposal and request are not accepted then the process stops here, and if the proposal is accepted then the process continues to the next stage; Mansai (gathering treasures).After the proposal is accepted by the woman, the prospective groom organizes a mansai activity or collects assets from family donations and handai-tolan (friends-family) which will be used as a dowry and capital to be handed over to the woman's family, and or as a marriage fee on the man's side.
This mansai activity only exists on the male side, the female side does not usually carry out mansai.This is because it is the prospective bridegroom who must hand over the dowry and deposit the cost of marriage at the request of the bride's family at the time of the engagement.Here the groom's family conveys all that is requested from the woman's family.Mangantokon Sai (delivering treasure).From the property requested by the woman's side has been collected, then the mangantokon sai activity is carried out, or delivering the treasure.
The schedule for delivering this treasure depends on the agreement during the engagement.This stage of delivering the treasure is also called mangantokon salapa.Because when delivering this treasure, it is also accompanied by a salapa, a small box made of copper or bronze which is often used as a place to complete siri, areca nut, siri lime, and others.However, the contents of the salapa when delivering the treasure have been replaced containing the dowry, or the amount of money requested when proposing.
Mangantokon sai is usually held one week after the engagement.Badaga (staying up all night).Badaga is carried out one day before the wedding party at the groom's family home, but especially at the bride's family home because the marriage ceremony and wedding party are at the bride's family home, or another place determined by the woman.Badaga is the activity of preparing everything related to the needs in the implementation of the wedding reception banquet. 33anikah, balibang (marriage contract).Banikah, also known as balibang, is the formalization of a man and a woman as husband and wife.For the Banggai community, the banikah stage or marriage contract is actually believed to be sacred.From the atmosphere of the marriage contract, it can be estimated whether the household will last or not.The marriage ceremony is considered complete and valid if the following elements are fulfilled: Bababu sodo (bridegroom and bride); Ponikakon (dowry or maskawin); Wali' (guardian of the bride's parents/father or a close relative who has been appointed by agreement of the bride's family); Sakasi (witnesses); Ijab qabul.Ijab qabul is a statement from the guardian of the bride or his representative to marry and marry the man to the bride, with the agreed dowry.Then the bridegroom immediately answers accepting it. 34soanan (wedding feast).Osoanan from the word osoan means marriage, so osoanan means a wedding party, also called a reception or wedding banquet, which is when the bride and groom are shown sitting together on the aisle accompanied by the parents/guardians of the bridegroom and the parents of the bride.Then the invitations are expected to attend at a predetermined place and time simultaneously, then the reception begins with a family welcome program, marriage advice, and prayer, and after that the banquet, and giving blessings from the invitees.The osoanan (wedding feast) is usually only held by the bride's family, inviting the woman's family and the man's family. 35ased on the explanation above, it shows that mansai is one of the levels of the Banggai tribe's traditional process towards and up to the level of legal marriage.So it is not wrong if then mansai is also referred to as the social capital of the Banggai Tribe which has the urgency of maintaining unity, preserving the practice of deliberation, and overcoming social problems.

Implementation of Mansai
The mansai tradition, as a custom of the Banggai people, is carried out after the engagement activity. 36Therefore, mansai cannot be carried out before the proposal.To propose is to ask a girl or widow to be married to a man.Meminang indicates a request to match a man to a woman or vice versa with the intermediary of someone who is trusted.Pinang proposal is a tradition that has been running since Islam came into the country.This tradition was later accepted by Islam as a good procedure. 37 In the Banggai community, marriage as a tradition is a right that only applies to the male party.Meanwhile, the woman only waits to be proposed to.The proposal is usually preceded by pokitoi (i.e.marking which girl or woman will be preferred).When it is clear who the woman is, the proposal is made, which is called mansadai. 38ext, family meetings discuss the timing of the mansai.Usually mansai is held one week before mangantokon sai/salapa (delivering the treasure).The mansai activity itself is usually carried out once or in two stages, namely general mansai, and family mansai. 39eneral mansai is a mansai activity that involves all components of the community in a certain environment, for example in the scope of a village, subdistrict, or even in a sub-district as long as it is still included in the customs territory of the Banggai tribe.However, if the event covers one or more subdistricts, only certain people are usually invited. 40hose who are invited are no longer limited to Muslims but are interfaith.Before the general mansai is held, one of the male family members reports the plan to the tano tumbuno (customary landlord), who is called paubakalinga (a respected person as a customary leader) in the Banggai community.After informing the traditional leader, the messenger then conducts a mongkoro (invitation).Mongkoro in general mansai means inviting family, friends, and the general public in the form of written or oral invitations, to attend mansai activities on a predetermined day, date, and time, the place is usually at the residence of the prospective groom's family.The mansai activity can only be carried out after the tano lord is present and invites the event to begin.Invitees who will attend the mansai event certainly bring some money, or are prepared to mention their ability to contribute some money or goods needed in the marriage ceremony later.The amount of money or goods donated is not set at a minimum limit or maximum limit. 41hen the mansai begins, several people including the pau bakalinga (customary leader) and the mian tanga open the mansai.Mian tanga is a person who acts as a hakam or judge who can be said to be a moderator in traditional mansai activities.And it is said to be mian tanga because he must not take sides or impose an idea on the discussion of the problem of collecting property, which is carried out in the general mansai event, instead he can mediate all the talks or suggestions made by the meeting participants.
Matters discussed in general mansai activities are; Sai batango (principal treasure).That is how much property must be handed over to the woman's family.The amount of the property is divided into several kandali contents, (kandali is a kind of tray made of copper), then one kandali content is converted to how much rupiah the value is.The higher the wealth and dignity of a family, the more kandali must be provided.Sai Batango will be given to all the woman's immediate family evenly as determined by the custom in the Banggai community.There are five kinds of sai batango, namely for the family of the jogugu (minister); for the son of the kapitan (warlord); for the son of the family of the old judge (legal advisor); for the son of the family of the ngopa major (warrior).And for the children of ordinary people, consisting of; Virgin girls; Women who have been married (young widows); Women who have been widowed; Divorced-remarried families. 42ansai mondopulian or family mansai.If the expected target marriage fee is still less than the results of the general mansai, then the family mansai will be the solution to solve all the shortcomings and requests that have not been met in the general mansai.Family mansai is a mansai that is only carried out within the immediate family or distant family.As part of the family, the groom will feel obliged to attend the event.If there is a conflict between families that occurred before the mansai, then the function of the mansai is also intended to reconcile the warring families, and the moment is usually effective because it is based on the request of the entire family who wants them to reconcile voluntarily.That way, when the wedding is held there are no more family members who are hostile to each other.
The family mansai begins by first inviting the entire family in the form of a mongkoro (verbal invitation) only, which is a notification to the entire family that their family's proposal has been received and received a positive response from the woman's family.Next, the plan for the family mansai will be conveyed on a predetermined day, date, time, and place.43

Mansai's Integration with Living Sunnah
Islam, which entered Indonesia in the first century Hijriyah, brought a new value system in the form of creed and Islamic Law.At that time, the condition of the Indonesian indigenous community was fully organized with the prevailing value system such as the customary rules of the local community.other families conduct mansai as well.Mansai helps procure the obligation of dowry on men. 49n line with that, in the sunnah of Prophet, every prospective bridegroom who wants to get married is obliged to provide.The dowry is one of the pillars of the validity of a marriage.Dowry in the Quran is called shaduqat nihlah.Giving dowry to a woman (wife) is not a wage or price from a woman because of her willingness to give herself and her honor to be married by a man (her husband).Therefore the dowry is given before the husband-wife relationship occurs.In a hadith the Prophet said: "Verily, the condition which you are most entitled to fulfill is the condition by which your private parts are made lawful for you". 50Ibn Qayyim al-Jauziyah commented that the woman who is married may choose the dowry that she thinks is more beneficial, even if what she chooses is not in the form of objects. 51ccording to M. Quraish Shihab, the dowry (maskawin) or dowry called shaduqah is taken from a root word that means truth.This is because the dowry begins with a promise (ijab-qabul), so the gift is proof of the truth of the promise.Maskawin is not only a symbol of proof of the truth of the promise and sincerity of the husband to marry and bear the burden of his wife's life but also a symbol of the promise not to reveal the secrets of domestic life, especially the inner secrets of the wife that cannot be opened except only to her husband. 52ince the maskawin is proof of the husband's material and non-material abilities, the maskawin may be in the form of objects, at least an iron rabbit (with a price), or a non-material maskawin such as teaching the recitation of Quranic verses.The word shaduqah coupled with nihlah indicates that the maskawin should not be burdensome to the husband which causes the marriage not to take place because the maskawin is troublesome for the groom.When mansai is carried out, the amount of dowry requested by the woman is taken into consideration in checking the readiness of the dowry that the man is willing to pay.
Mansai helps the groom provide the necessary marriage expenses.The bride and groom who have already held an ijab qabul session, are encouraged to burdens of life for fellow Muslims.In addition, in the anthropological context, Islamic law as a basis is integrated with customary practices accepted by the Banggai people.An anthropological perspective prioritizes harmonization between two entities, namely Islamic and customary law, not conflict.so that mansai can remain a living tradition in society until now and in the future.