Nanda Nabilah Islamiyah

When Religious Leaders Become Marriage Brokers, Penghulus, and Marriage Consultants: The Authority of Kyai in the Process of Unregistered Marriage

Introduction

When religious leaders become marriage brokers, penghulus, and marriage consultants: the authority of kyai in the process of unregistered marriage. Uncover the authority of Kyai as marriage brokers, officials, and consultants in unregistered (sirri) marriages in Rembang. Explore how their moral superiority fosters community obedience.

Abstract

This article attempts to narrate the role played by kyai in the practice of unregistered marriage in Rembang Sub-district, Pasuruan Regency. The kyai's existence was initially built upon the kyai's establishment in carrying doctrines that indicate adherence to religious terms in all actions, including marriage. This article also examines several factors that sustain the kyai profession at three stages of sirri marriage practice: pre-marriage stage, the marriage stage, and the post-marriage stage. This article also discusses the implications of the interaction between the kyai and the clients through the agreement made. The data is generated from interviews with relevant parties who are directly involved in the practice of unregistered marriages. This article finds that the kyai's involvement in the practice of unregistered marriages is shaped by the kyai's power or authority as a marriage broker, marriage official, and sirri marriage consultant. Moreover, the kyai are often relied upon to minimize potential obstacles to marriage, as seen in the case of buying a wali or the practice of wali muhakam. Through the analysis of Weber's theory of authority, the kyais' power softly attracts public sympathy due to their moral and spiritual superiority, which is implemented through their consistency in religious practice and ability to preach. In this way, the community consciously shows obedience to the kyai, thereby narrowing the space for rejection of the kyai's invitation to engage in unregistered marriage practices. [Artikel ini menarasikan bagian peran kyai yang dimainkan dalam praktik perkawinan siri di Kecamatan Rembang, Kabupaten Pasuruan. Eksistensi kyai awalnya dibangun berdasarkan atas kemapanan kyai dalam membawa doktrin yang mengindikasikan kepatuhan terhadap terma agama dalam segala tindakan, termasuk perkawinan. Artikel ini juga mengkaji beberapa faktor yang membuat profesi kyai dapat berlangsung secara kontinu pada tiga tahapan dalam praktik perkawinan siri, yakni tahap pra nikah, tahap perkawinan itu sendiri, dan tahap pasca perkawinan. Artikel ini juga tidak lepas dari pembahasan mengenai implikasi dari adanya interaksi antara kyai dengan para klien melalui kesepakatan yang dilakukan. Data dalam tulisan ini dihasilkan dari proses wawancara dengan pihak yang terlibat secara langsung dalam praktik perkawinan siri. Artikel ini menghasilkan temuan bahwa keterlibatan kyai dalam praktik perkawinan siri terbentuk dari adanya kekuasaan atau otoritas kyai sebagai makelar perkawinan, penghulu perkawinan, dan konsultan perkawinan siri. Selain itu kyai juga dapat diandalkan sebagai pihak yang mampu meminimalisir kemungkinan terjadinya kendala perkawinan, salah satunya ditemukan dalam kasus beli wali atau praktik wali muhakam. Melalui analisis teori otoritas Weber, kekuasaan kyai secara lunak mampu menarik simpati masyarakat sebab keunggulan dalam aspek moral dan spiritual, yang diimplementasikan melalui konsistesi kyai dalam mengaplikasikan amaliyah keagamaan serta kemampuan dalam berdakwah. Dengan cara demikian, secara sadar masyarakat akan menunjukkan kepatuhan kepada kyai sehingga mempersempit ruang penolakan ajakan kyai untuk terlibat dalam praktik perkawinan siri.]

Review

This article offers a compelling exploration into the multifaceted roles of *kyai* in facilitating unregistered marriages (*perkawinan sirri*) within the specific context of Rembang Sub-district, Pasuruan Regency. By meticulously documenting the *kyai*'s involvement across pre-marriage, marriage, and post-marriage stages, the study illuminates how their established religious authority, rooted in doctrinal adherence and moral superiority, underpins their continuous professional engagement. A central finding is the *kyai*'s crucial power as a marriage broker, official (*penghulu*), and consultant, often relied upon to navigate and minimize potential obstacles like the absence of a *wali*. The application of Weber's theory of authority provides a robust analytical lens, explaining how the *kyai*'s spiritual and moral standing, expressed through consistent religious practice and effective preaching, cultivates community obedience and thus enables their participation in these non-registered unions. The strength of this article lies in its focused ethnographic approach, drawing rich qualitative data from direct interviews with individuals involved in *sirri* marriage practices. This methodology allows for a nuanced understanding of the *kyai*'s adaptive roles, extending beyond spiritual guidance to practical problem-solving, such as enabling *wali muhakam* practices. The detailed examination of how *kyai* leverage their charismatic and traditional authority to attract public sympathy and narrow the space for rejection of unregistered marriages is particularly insightful. This granular analysis, tracing the *kyai*'s influence from initial engagement to the final agreement and beyond, effectively demonstrates the enduring power of religious leadership in shaping intimate social practices in specific local contexts. While providing a valuable contribution to understanding the dynamics of religious authority and unregistered marriages, the article also implicitly opens avenues for further discussion. Future research could delve deeper into the socio-legal ramifications for individuals and families involved in *sirri* marriages facilitated by *kyai*, exploring potential vulnerabilities or challenges faced by parties whose unions lack state recognition. Additionally, a comparative analysis with other regions or religious leaders, or an examination of the broader policy implications concerning the interplay between religious custom and state law, could further enrich the discourse. Nevertheless, this study provides an essential foundation for comprehending the complex interplay between traditional religious leadership, community trust, and the adaptive nature of marriage practices in Indonesia.

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