Study of the Syarifah’s Cultural Revolt in Modern Indonesia:

Personal Blog Social Media in Perspective Marriage between Noble

Female Arab and Ordinary Male Non Arab

Imam Subchi

and Nurhayati

Department of Adab and Humaniora, Syarif Hidayatullah State Islamic University, Jakarta, Indonesia

Department of Informatics, Syarif Hidayatullah State Islamic University, Jakarta, Indonesia

Keywords: Syarifah, Ahwal, Cultural Change, Marriage.

Abstract: This paper discusses the revolt of some Syarifah over the marriage tradition by marrying Ahwal (non Sayyid)

in Jakarta. The author is interested in discussing this theme from an anthropological point of view by looking

at the cultural changes that occur in Syarifah's life and examining the background of their courage to make

choices that are contrary to the general view of the Sayyid group. This reasearch discuss the anthropological

study. It used data from survey online and offline. The online data from Personal Blog Social Media, and

choose data location in Jakarta as a cosmopolitan city has also contributed to a change in the culture of the

marriage of the Sharifah. We used descriptive analytic method to describing and categorizing the collected

data. Finally, we divide them into certain number of unit analysis. The result of this study finds that many

Syarifah’s considered to have also the right just anybody else to marry their future husbands that they like,

including those from the ahwal group. Their courage was resulted from the widespread mobility of the

profession and their environment. They do not only stay at home and them waiting for the coming of their

future husbands. Many of them of them also pursue their tertiary education; work at sectors whose workers

come from various ethnic groups.

1 INTRODUCTION

Arab society is one of the ethnic groups that

inhabit Indonesia. Reflecting on a number of

historical literatures, many of them are descendants of

Arabs from Hadramaut, Yemen, or better known as

Hadrami Arabs ( L.W.C. Van den Berg , 2010). They

occupy middle to upper position in the Indonesian

social strata. They have been known as traders and

respected preachers. In the eyes of the indigenous

population, Hadrami Arabs are often placed in noble

positions because of their profession.

The descendants of Arabs in Indonesia are divided

into two groups, namely the Sayyid and Masyayikh

groups (Natalie Mobine Kesheh and Hadrami

Awakening, 1999).The Sayyid group is a Hadrami

Arab descendant who has a blood relationship with

the Prophet Muhammad. While the Masyayikh group

refers to Hadrami Arab descendants who have no

genetic relationship with the Prophet Muhammad.

Since the 18

century, the relations between the

Hadrami Arabs and the indigenous Indonesian

population have been increasingly intertwined. At

that time, many Hadrami residents were travelling

abroad, including to Indonesia, because of economic

necessity. Most of them are men. When they arrived

in Indonesia, many of them married indigenous

women. In the eyes of the Arabs, the Indonesian

population is already considered like their own

family. Indigenous people who have been considered

the family, in the association of the Arabs got the term

ahwal. In the aftermath, this term expanded, referring

to indigenous people who were not from Hadrami

Arabs.

Arabs belong to ethnic groups who are persistent

in preserving their traditions and customs. One way

to illustrate this maintenance is marriage tradition.

The Sayyid family generally wants to marry their

children to a partner from another Sayyid family. A

Sayyid man is allowed to choose his partner from the

Sayyid family or other groups from the Masyayikh or

2014

Subchi, I. and Nurhayati, .

Study of the Syarifah’s Cultural Revolt in Modern Indonesia: Personal Blog Social Media in Perspective Marriage between Noble Female Arab and Ordinary Male Non Arab.

DOI: 10.5220/0009938720142022

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 2014-2022

ISBN: 978-989-758-458-9

indigenous groups. The same allowance does not

apply to Syarifah (a daughter of a Sayyid group). She

is only allowed to marry her future husband from the

Sayyid group. Syarifah who is persistently married to

non-Sayyid or Ahwal is considered a disgrace in a

Sayyid family (A. Muzakki, 2017).

Days by days, many Sharifah break the tradition

of the Arab community by choosing a partner from

the ahwal. This situation shows the existence of a

form of cultural resistance by Syarifah’s, because

they have realized that there have been in equal

opportunities given to them. They argue that in fact,

they have the same right as their male partner to

determine a partner. This openness is the impact of

their heterogeneous and inclusive social environment.

The author conducted a number of interviews to find

out about this problem.

2 REVIEW OF LITERATURE

AND BASIC THEORY

2.1 Literature Review

The study of Arabs becomes interesting from

various perspectives. This is evidenced by the

existence of a number of writings in the form of

books, research reports and articles discussing the

theme. According of (Deliar Noer, 1972), (Bisri

Affandi, and Syekh Ahmad Al-Surkati, 1976),

(Yasmine Zaky Shahab, 1975), (Hisyam Ahmad,

1977), (Abdurrahman Patji, 1983), (Hamid Algadri,

1996), and (Husain Haikal, 1987) were interested in

revealing the lives of Arabs through the existence of

two important organizations in the history of the

Arabs, namely Jamiat Khair and Al-Irsyad.

According of (Deliar Noer,, 1972), (Bisri Affandi,

and Syekh Ahmad Al-Surkati, 1976), (Hamid Algadri,

1996), and (Husain Haikal, 1987) interested in

studying the role of the Arab community in the arena

of national movements and their efforts to fight for

Indonesian independence.

According of (Yasmine Zaky Shahab, 1975),

(Hisyam Ahmad, 1977), and (Abdurrahman Patji,

1983) chose the theme of assimilation of Arab

descent with indigenous people in Pekalongan,

Jakarta, and Surabaya.

In their studies ( Deliar Noer, 1972) and (Bisri

Affandi, and Syekh Ahmad Al-Surkati, 1976)

emphasize the description of the development

thought, activities, and organizations of two Arab

community groups in Indonesia. They trace their

contribution to the indigenous people through the

development of their organizations: Jamiat Khair (for

the Sayyid group) and Al-Irsyad (for the Non-Sayyid

group). Jamiat Khair was founded on July 17, 1905.

This organization also functioned as a forum for the

Sayyid group that distinguished them from the Non-

Sayyid groups.

The Sayyid group saw a different principle

between them and the Non-Sayyid group. One of the

things shown is about the difference in status between

them. The Sayyid considered themselves in a noble

position among the Non-Sayyids or others, because

they had continuity of blood until the Prophet

Muhammad. This capital simultaneously raises their

social status in the presence of other groups. On the

other hand, the Non-Sayyid group initiated a

campaign that all human beings are equal.

This assumption is considered the Sayyid group

as a challenge which then encouraged them to

establish Jamiat Khair. In its development, some

differences among them emerged in the way of

thinking and worship activities of the Sayyid and

Non-Sayyid groups in later times (Deliar Noer, 1996).

The difference in degrees between Sayyid groups and

indigenous groups (ahwal), especially in the field of

marriage, is not too emphasized in the descriptions by

(Natalie Mobine Kesheh, Hadrami Awakening,

1999). Nevertheless, this book is important to

understand the position of Arab groups with other

groups in the modern history of Indonesia.

Besides the theme of organization, history and

assimilation, there are several other important studies

about the Arabs in Indonesia. (Freitag and W. G.

Clarence-Smith, 1977), (Huub de Jonge dan Nico

Kaptein, 2002), (Sumit Kumar Mandal, 1994),

(Natalie Mobini Kesheh, 1999) focused on the

diaspora of Hadrami Arabs in their overseas

countries, including the Indian subcontinent and

Southeast Asia. The word "diaspora" is interpreted

specifically to denote the existence of an ethnic group

coming from an area and settlement in another

country. They still maintain the sentimental and

material culture of their home country. (Natalie

Mobini Kesheh, 1999), and (Kurnia Rizkiati, 2012)

prove that the Hadrami Arab community has a close

relationship with the Hadramaut, their homeland.

Mandal explained that their motivation to get out of

their place of origin was found the right place to live

(finding their place). Natalie Mobini Kesheh present

Study of the Syarifah’s Cultural Revolt in Modern Indonesia: Personal Blog Social Media in Perspective Marriage between Noble Female

Arab and Ordinary Male Non Arab

2015

the diaspora of Arab Hadarami in Indonesia around

the 20th century. In Indonesia, the Hadrami Arab

group also expressed their relationship with terms

such as al-nahdhah al-Haramiyah (revival of Hadrami

consciousness or nahnuHadramiyyin 'ala kulli al-

Sya'i (we are Hadramaut people, feeling superior over

other groups). (Kurnia Rizkiati, 2012)

The study of marriage in the Arab community was

carried out by a number of academics such as (Kurnia

Rizkiati, 2012), (Noor Hasanah, and Jihan Suroyyah,

2014). These studies confirm that the marriage

tradition among Arabs is endogamous, namely a

closed marriage between relatives, especially among

Syarifah and Sayyid.

Acoording (Adlin Sila, 2005) Gender and

Ethnicity in the Sayyid Community of Cikoang,

South Sulawesi: Kafa’ah, a Marriage System among

Sayyid Females explained the problems that occurred

in South Sulawesi between the sayyids and non-

sayyids, on the basis of children on their father's

status. Therefore, women sayyid will only marry

within the Sayyid group or choose to remain

unmarried. A complexity degree of systems and

status categories are connects different of marriages.

According (Muhammad Jawad al-Mughniyah,

2006) to the law provisions in the Shafi'i Kafa'ah

school does not constitute a legal requirement of a

marriage, kafa'ah is the right reserved for the woman

and the guardian, because that is when there is a

marriage that is not between a man and a woman who

is not equal to the woman's the marriage is valid. But,

kafa'ah is a legal requirement for marriage when a

woman does not want (ridhho) marries a man who is

not equal to her. As a result, essentially kafa'ah is not

a legitimate marriage requirement if the woman

wants, and becomes her legitimate condition when

women do not want to.

While the provision stipulates that kafa'ah in

nasab is not a legitimate requirement of marriage

because the Prophet himself had sent Fatimah binti

Qois, a quraisy female descendant with Usamah, a

slave, then he married both, if kafa'ah nasab became

a requirement Nabi would not carry on the wedding.

According (https://quran.com/33), The Holly

Qur’an al-Ahzab verse :33

The translate: “And abide in your houses and do

not display yourselves as [was] the display of the

former times of ignorance. And establish prayer and

give zakah and obey Allah and His Messenger. Allah

intends only to remove from you the impurity [of sin],

O people of the [Prophet's] household, and to purify

you with [extensive] purification”.

The opinion from some Imam Mahzab is different

about the issue of the criteria for the kafaah, except in

matters of religion. The Syafi’iyah, hanafiiyah and

hanabilah groups ares agree that nasab is part of the

kaffaah criteria. They argue that Arabian’s kufu one

another. Quraish people are kufu other Quraish

people. Therefore the concept of kaffa is what later

underlies the scholars in determining whether or not

marriage between syarifah and non-sayid men is

permissible because it is considered not as secret and

will destroy the descendants of the Prophet

Muhammad's descendants. That was level of nasab is

attributed to a father ( patrilineal ) system.

The position of madzab or a high degree where

Allah SWT has given specifically Ahl al-bayt is the

basis of our obligation to love Ahl al-bayt, even if we

do not hurt him. The Jumhur ulama agree the

superiority of Ahl al-bayt, because they are people

who are cleansed from sin as the word of Allah SWT

in Holly Quran Al -ahzab verse 33.

Imam Ar-razi argues that what is meant of the

verses of the verse are all the descendants of the

prophet Muhammad SAW, the wives of the prophet

and the descendants of hasan and husen. It is stated

that the purpose of lafadz liyudziba and wa

yuthorikum the Allah SWT is willing to cleanse from

sins and give them a noble degree. (Imam ar-Razi,

page 350)

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2.2 Basic Theory

Culture is an element of society created by human

responses to their environment (Michael Thompson,

2018). Anthropological studies focus on the region.

What is referred to as human beings refers to their

ability to create ideas, both material and immaterial,

which is the result of their dialectics with their

surroundings. Culture is not static, but dynamic. At

least, this understanding can be seen from the cultural

model of Arab society in Indonesia.

Arab society, especially Hadrami Arabs, is a

group of Arab nations that have a long journey come

to Indonesia. Besides trading, they also have other

motives, namely to spread the teachings of Islam

(Ishac Diwan etc, 2018). Their arrival seized the

attention of local authorities. Their position was

glorified because of their activities helped move the

local economy, while introducing Islamic teachings

to the population. Because of their second profession,

they also occupy positions like priests in Hindu-

Buddhist times. They become a place to ask

questions, learning religious knowledge. (Rhiza Eka

Purwanto. etc, 2018).

As mentioned above the Arab groups who

migrated to Indonesia carried with them their home

country culture. Their residence is not only a place of

recitation; they also often breed Arabic traditions in

their neighbourhoods. Arabs have a strong cultural

patron, giving rise to a view that incomplete

understanding of Islamic teachings without

understanding Arab culture. This can be seen in the

present. A habib lover (another name for Sayyid),

tries to follow the cultural procedures of his teacher.

For example, in terms of dress, intonation of voice

while talking in front of a crowd (lecture) to

participating in studying Arabic music. (Ahmad Ali

Riyadi, 2017).

When Arab culture has met with local traditions

and customs, then there is a cultural dialogue. Arab

culture faces a position where they must dominate or

are succumbed to the existing practices. In some

places such as Gresik (Pulopancikan and

Gapurosukolilo) by (Fikri Mahzumi, 2014) and

Jakarta (Condet and Pekojan) by (Ahmad Fadli HS,

2011) Arab culture dominates, but in other places

such as in Aceh Arab culture fades and is succumbed

to the flow of local cultural heterogeneity.( Latifah

Abdul Latiff, 2017).

In anthropology studies, the phenomenon of

intercultural encounters, such as Arabic culture and

local culture is the setting for a situation called

cultural change. Cultural change occurs because of a

cultural contact with another culture. Cultural change

does not always come from outside influences. In

some cases, cultural changes occur due to responses

from internal circles of a society who are moved to

follow or hold a number of compromises with a cause

for other cultures.

R. Linton said that there are two possibilities of a

culture when dealing with other cultures. There is

distinction between the cultural core (covert culture)

and the outer culture (overt culture). The core part of

culture encompasses a system of cultural values,

religious beliefs in the future, some forms of

indigenous products that are being studied by a

community and traditional products that have been

widely distributed in the community. Conversely, the

external parts of culture include physical culture such

as tools and objects used in everyday life, science,

procedures, lifestyle and recreation to meet inner

needs. The core of culture is a difficult part to change.

Therefore, in a process of cultural change, change

does not always occur holistically in the same time at

all cultural facts, but occurs gradually and the process

occurs differently or differentially. (R. Linton, 1936).

According (Koentjaraningrat, 1986) In one

occasion, when analyzing cultural changes,

researchers will be faced with the phenomenon of

cultural diversity. Usually, in heterogeneous

societies, there is a diversity of cultures that have

horizontal vertical differences. Vertical differences

are related to differences in social class and caste,

while horizontal differences are related to differences

in ethnicity, religion and race. These cultural

identities will influence the process of cultural

change.

Intercultural dialogue publishes various patterns

and changes in the original culture of the two different

cultural forms. This is the impact of the existence of

both contacts that take place continuously. In

principle, cultural change cannot take place quickly,

but through a number of long stages and times. The

first process, both cultures pass through the diffusion

phase. This phase allows one culture to transmit or

disseminate elements of its culture to other cultures.

(William A. Haviland, 1993)

In the second process, a culture will go through

the stage of evaluating other cultures as recipients.

Study of the Syarifah’s Cultural Revolt in Modern Indonesia: Personal Blog Social Media in Perspective Marriage between Noble Female

Arab and Ordinary Male Non Arab

2017

This process is crucial, because it will involve

accepting or rejecting an element or idea. If the

element or idea is accepted after evaluation, then it

likes to combine with the recipient culture. However,

if the element of culture is forcibly applied, it causes

rejection in the early cultural environment.

There are several alternatives related to

intercultural relations. The firstly is incorporation.

This method allows the immigrant cultural element to

join the recipient culture, with no tension occurring.

The element of recipient culture is fundamentally,

unchanged.

The Second is the process of replacement. This

process is opposite to incorporation. New cultural

elements will replace the old cultural elements. This

process resulted in the old cultural condition being

like "patched fabric", where the new fabric did not

necessarily match the old fabric. This process has the

potential to bring disintegration because the new

cultural elements are not necessarily accepted by the

old culture.

The third and fourth ways are syncretism or fusion

and compartmentalization or isolation. The third

pattern is the fusion of the migrant and recipient

culture into a pattern that is different from the

previous one. The fourth pattern shows the state of

disintegration in the recipient culture. This situation

is found when there is a compulsion of migrant

culture in the recipient culture. The Culture from

accepted of the element reluctantly and it only small

talk. In practice, this condition still accepted but

isolated or separated from the old culture. The old

system, which wants to be replaced with a new

system, doesn't just disappear, but is still used in a

closed way. As long as the force of force still exists,

new elements will find momentum to be used. If the

forced system is lost, the old system will continue.

(E.K.M. Masinambow, 1997)

Research on the types of marriages of Arab

women (Syarifah) with non-Arabs (ahwal) was

conducted for four months, starting from April to

June 2016. This study used an ethnographic and

historical approach. As a research tool, ethnography

is a method of observation to gain an understanding

of the way Arabs interact and collaborate with

indigenous people in daily life.

Ethnography is also often understood as writing

or a report written by an anthropologist taken from

field work within a certain period. The focus of

ethnographic research is on the state of life of a

society (a way of life of society) by (James Spradley,

1979), (B. Malinowski, 1950) and (Clifford Geertz,

1973). Stated that the purpose of ethnography is to

describe and build the social and cultural structure of

a society (B. Malinowski, 1950). Frey added that

ethnography was used to examine human behaviour

in a specific and scientific environment. The main

characteristic of ethnography is the thick description

[36] based on participatory observation (observatory

participant). ( Deddy Mulyana, 2001).

In ethnographic research, researchers are not

enough to just conduct interviews, but also while

making observations. (James Spradley, 1979) To

support the analysis, a historical approach is also

used. This approach will comb the time series of Arab

life in the archipelago, including in Jakarta and the

dynamics of its culture. In addition to qualitative data,

the authors also collect quantitative sources. The

literature used revolves around the lives of Arabs,

including references written by Arabs.

The author is interested in using the theory of

social change initiated by Auguste Comte. He

mentioned that there were at least three stages of

social change, namely the theological stage, the

metaphysical stage and the positivism stage. The

theological stage gives an understanding that all

forms of phenomena that occur in the human

environment are the result of God's creation.

Religious figures are central to everything. They get

trust compared to other humans. The second stage is

metaphysical. At this stage, God's will changed by an

abstract causes. The principles of reality are

understood by reason and belief. Ideas and ideologies

become dominant in human daily life. The third stage

is positivism. At this stage humans are very

dependent on empirical reasoning. Traditions that

become their living space undergo massive

evaluation. Science and industrialism color the

human life cycle. In the end, these elements have the

potential to destroy established traditions. (K.

Bertens, 1998)

The informants consisted of parties who knew

Arabic culture, including matters concerning Arab

marriages. Their information occupies an important

position in this paper. Most informants are Syarifah’s

in several cities in the province of DKI Jakarta. (Pertti

J.Pelto, and Gretel H. Pelto, 1978)

The stages of the research carried out are: 1) A

comprehensive orientation phase, by doing as

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2018

Spradley calls the observation grand tour; 2) The

observation phase focuses on the selection of mate,

application process, marriage process and its impact

on Syarifah ; 3) Evaluate the findings with the check

technique, which is confirmation to other informants

about the truth of the information obtained from the

previous informant. If there is a difference in

information, a review will usually take place to find

out the authenticity of the information; 4) Data

analysis phase. Actually, the data obtained is mature

data because it has been analyzed in the field. The

method of field analysis is carried out by questioning

the answers of informants continuously, confirming

the answers of other informants, relating them to the

relevant theoretical tools. Then the informant's

answer was set as the working hypothesis. Then this

hypothesis was tested again in the field by

questioning it again. If the same data is found, then

there is the same pattern and a new development is

not found, so this step is considered complete. These

data are considered to have fulfilled the requirements

of scientific procedures.

3 RESULT AND DISCUSSION

Social change occurs along with the dynamics in

the body of a society. Arab descendants in Indonesia,

especially in Jakarta, experience this situation in

almost all joints of human life, including marriage.

According to Hadrami Arabic tradition, a Sharifah

should be married to Sayyid. While Sayyid can

choosed to marry Syarifah or ahwal. It seems that this

principle is not always kept, because there are several

cases that indicate cultural changes among Syarifah

who decide to marry ahwal

Since in Hadramaut, the Sayyid group has

determined that marriage between Sayyid and

Syarifah is a necessity. This tradition is strengthened

by the opinions in the Syafi'i school of thought about

the necessity of Syarifah to marry Sayyid. In his

lifetime, Imam Syafi'i was known as a person who

glorified the family of Ahl al-bayt. Imam Ahmad bin

Hanbal, another leader of the school of thought, also

positioned the Sayyid family in a higher position than

the other Muslims. According to him, a non-Sayyid

who wants to marry Syarifah must ask for permission

from Syarifah's extended family. Therefore, most

Sayyids choose Syafi'i school of thought and

Muslims in Indonesia also practice Syafi'i, the

problem of marriage between Sayyid families

becomes something related to the Syafi'i school of

thought of jurisprudence law directly. In other words,

this marriage is not just a relationship of the opposite

sex, but it has been justified and recommended in the

law of jurisprudence.( Pertti J.Pelto dan Gretel H.

Pelto, 1978).

Auguste Comte mentions that theological

thinking is highly identified with religious nuances.

This can be seen from Syarifah's lifestyle in the early

days of their arrival in the archipelago. Public opinion

among Sayyid said that a Sharifah must marry

Sayyid. If there is a Syarifah married to ahwal, then

the law is haram. The argument about the illegitimacy

of marriage is based on the texts of the Quran and

several traditions of the Prophet Muhammad that talk

about kafa'ah, or equivalence in marriage.

In the social strata of Hadramaut people, Sayyid

and Syarifah occupy a noble position compared to

other community groups.Their group holds religious

authority. If a Syarifah violates the provisions in the

circles of Ahl al-bayt, then she is included in violating

the provisions of religion. This is considered a

disability in the majesty of the position of the

grandchildren of the Prophet Muhammad. The purity

of marriage between Sayyid and Syarifah must be

maintained and traditionalized continuously even

though there are many Hadramaut who live abroad.

The metaphysical staged the life and marriage of

the Sharifah changes. They are known as a rich ethnic

group and have adequate religious understanding, so

most of them become leaders in the community. The

important point here is that communication is very

well built with the bearer community. Increasingly

tight relations have created a resistance among the

Sayyids to realize an institution that seeks to maintain

their traditions and status. In the Hadramaut, they

established an institution called naqabah which was

involved in this problem. In this institution, traditions

that live in the Sayyid community are defined as law.

Then this law is obeyed by the community. Some

legal products are exclusive, which means they only

apply to groups such as Sayyid, one of them is about

their marriage to Syarifah.

The positivist stage, Hadrami Arabs face other

changes related to their position in the overseas

country. Most of Hadrami's migrants are men. In

Indonesia, they face a new phenomenon that is also

driven by personal needs, namely to marry

indigenous people (ahwal). Initially, this is a difficult

choice, but the situation makes them have to rethink

their traditions. The children from their mixed

marriages are called muwallad or Hadrami Arab

descendants born in Indonesia. Of course the mixed

pair is different from the pair Sayyid and Syarifah as

Study of the Syarifah’s Cultural Revolt in Modern Indonesia: Personal Blog Social Media in Perspective Marriage between Noble Female

Arab and Ordinary Male Non Arab

2019

is usual in Hadramaut which is better known as

aqhah. (Adlin Sila. 2005). This historical memory is

always used as an acknowledgment of a Syarifah

married to ahwal. At first their own mother was an

ahwal. (Imam Subchi, 2016). The phases of social

change above illustrate the changing background of

Syarifah's way of thinking to marry ahwal.

Urbanism is something that affects Syarifah's

marriage with ahwal. The main characteristic of

urbanist society is openness. Then this openness

approaches the dimensions of tradition that will give

birth to a cultural dialogue. Ten speakers interviewed

by researchers, they are urban communities who live

in Jabodetabek urban areas. They is only see kafaah

from the point of view of religion not ethnicity. Most

of them were Syafi'i’s mazhab but, two of them used

Maliki’s mazhab. They said that kafaah only applies

at the religious thought of couples. The main reason

for a Syarifah to marry Sayyid is only because their

nasab. This view is one reason Syarifah chose the

ahwal.( Siroj Munir. 2012).

On average, the Syarifah interviewed came from

rich families. They are studying up to college. This

learning experience makes them motivated to work

and a career that emphasizes their high reliability,

more than most women with low education who only

take care of household problems.

The Syarifah’s respondents who are married to

ahwals is teacher. She was once a bank employee

before married. Syarifah have large society. Of

course they can choice of couple in society. They are

engaged and can meet their husbands in educational

institutions, workplace. Acceptance of the couple is

also motivated by the family. Some ahwal said that

his family was not a group that emphasized the issue

of kafa'ah. The large social relationship among

them. The education and job between of them as

reason to make them falling love each other. This

heterogeneous family background makes it is not

limited in choosing a life companion.

Cross-ethnic human relations allow socialization

among them. Tribal attributes have merged between

them, which then developed is the similarity in

activity, as often found in a work environment, such

as in offices. Occasionally, socialization can give

birth to a biological connection between humans of

the opposite sex caused by the intensity of the

meeting. This instinct cannot be ruled out because the

mutual love between humans is a necessity and

natural law. (Imam Subchi, 2016)

Changing the persfective of marriage in the lives

of some Sharifahs has proven that they have gone out

of their tradition from several aspects. That people

who still up hold tradition are closed typologies or

referred to as badawah in the term Ibn Khaldun.

Whereas people who have received elements that

change their traditions, live in heterogeneous

environments and have varying degrees of mobility

referred to as hadharah groups.

Furthermore, Ibn Khaldun explained that the

community of badawah has the courage of great

character, high social spirit and respect for social

norms and traditions. Typical behaviors such as group

solidarity, tribal fanaticism and tribal sentiments

appear in their behavior. Usually the hadharah

community can be seen in city life. In general, they

live in a comfortable, luxurious place and follow a lot

of lust or desires that come from themselves without

considering the social impact that comes from their

environment. (Nanang Martono, 2012).

Apparently, the dynamics will always hit Hadrami

Arab groups in Indonesia. This is based on social

settings that live in cities, such as Jakarta. Although

the Hadrami tradition, including marriage kafa'ah, is

still alive, there is always a gap to step in, especially

for Syarifah who have a broad relationship with

people from ethnic and other professions. The choice

to marry to ahwal has an impact on similar choices

for their children and grandchildren. Ahwal said that

he gave fully to his child in choosing a spouse.

Social changes that occur in Syarifah marriage

with ahwal can be understood through cycle theory.

This theory believes that the change and development

of society does not stop at one situation, but still

rotates until it returns to the initial stage and then to

the next stage. This can be seen from one of syarifah's

wedding with Ahwal's husband. Initially, he felt his

marriage to non-Sayyids was the right choice.

This marriage was blocked by her parents who

married not with a Sayyid. She chooses to remain in

his choice. Finally, She’s marriage did not last long,

because at one time she felt traumatized and she

guilty for her decision. She did not hear the advice of

her parents in the past. Her marriage ended up in

divorce.

The bitter experience of being married to ahwal

was also experienced by another syarifah. She felt her

marriage to her husband, ahwal's background, did not

feel happy. When the time comes, she does not want

her daughter to marry ahwal, and hopes to get a

partner of a Sayyid. In this way, she hoped that his

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descendants could improve his status. By marrying

Sayyid, the relationship that was originally broken

between her family and the other Sayyid family can

be reconnected.

From the syarifah’s story, there was an

understanding that Syarifah's marriage with ahwal

could lead to a state of isolation for herself or her

family. Arab society is bound by similarities in

religion and customs, including marriage. When there

are families who do not follow tradition, such as

marrying their children with fellow Sayyid families,

then there is the potential for the emergence of a

social sanction, in the form of isolation or disgrace for

the Arab community itself. This assessment applies to

certain cases and not a holistic assessment.

Social changes regarding Syarif and ahwal

marriages are a cultural necessity. This is inseparable

from the openness that is characteristic of urban

communities living in the midst of ethnic diversity.

The preservation of the tradition of a community

group, namely the Hadrami Arab community,

certainly faces various external problems that affect

the dynamics of cultural order that has been

maintained and preserved. The cases of social change

above are backed by Syarifah's association which has

come out of the veil of the Hadrami Arab tradition,

inwhich Syarifah is only provided to accept the

proposal of the Sayyids.

4 CONCLUSIONS

The Sayyids are a group of people who have a

glorified position in the eyes of Muslims in Jakarta.

This is because they still have a genetic connection

with the Prophet Muhammad, and their ancestral

profession which is an Islamic preacher and

wholesaler. This glory is increasingly maintained

when a wedding tradition is established that Syarifah

is required to marry Sayyid. This is an equal form of

marriage (kufu). Marriage between Sayyid families is

a tradition that is recommended in the Shafi'i mazhab

of thought, and to protect the purity of the

descendants of the Prophet Muhammad

Over time, Syarifah and Sayyid's marriage

traditions faded. There is a new meaning among

Syarifah that they also have the right to choose their

own spouse, including those from the ahwal group.

Syarifah's courage to sue tradition was due to the

widespread mobility of the profession and their

environment. Syarifah does not only stay at home to

wait for a mate, but many of them take tertiary

education including working in sectors whose

workers come from various ethnic groups. The state

of Jakarta as a cosmopolitan city has also contributed

to a change in the culture of the marriage of the

Sharifah.

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