www.jsser.org Journal of Social Studies Education Research Sosyal Bilgiler Eğitimi Araştırmaları Dergisi 2021:12 (3), 225-247 The Impact of the Sesan Customary Practice on the Traditional Marriage of the Lampung Pepadun Society in Instilling Sharia Social Values Suhairi1 Abstract This study aims to determine the impact of the traditional practice of sesan on the indigenous people of Lampung Pepadun Negara Aji Baru Lampung, which is intended to inculcate social values in sharia or Islamic law. A qualitative research design was used to guide the research. The main data sources came from interviews conducted with Penyimbang Adat (Penyimbang custom), religious leaders, and the indigenous people of Lampung Pepadun Bumi Aji. The research findings reveal that the traditional practice of sesan is a form of local wisdom of the indigenous people of Lampung Pepadun, which must be implemented in the marriage contract. Social values in sharia provide an understanding of the position of sesan property in marriage seen from the wisdom and benefits it obtains. Sesan treasure aims to glorify a wife like a queen in a household who needs various household facilities. This is intended to reduce the fear of getting married because they do not have the facilities for their household needs. Sesan property is not allowed if in practice it conflicts with social values in the Lampung Pepadun custom which places the male party as an object imposed by self-interest, not based on mutual help. The novelty of this study states that the theoretical concepts used have succeeded in finding the understanding gaps that occur in the indigenous people of Lampung Pepadun. The findings also reveal that the inculcation of social values is through mutual cooperation between relatives or because of the services provided by relatives in customary community marriages. It should be understood that the sesan custom in marriage is intended to be the basic capital in fostering a household. The traditional practice of sesan which raises property issues in indigenous peoples is expected to contribute to the cultivation of Islamic law and social values and local wisdom and become a source of knowledge as a form of self-actualization and alternative moral education. Keywords: Marriage Property, Traditional Marriage, Social Values, Sharia. Introduction The inculcation of social values through literacy of local wisdom, historical and the traditional customs of the community is very valuable. This is part of efforts to protect self-identity (Habibi, 2018; Sulaiman & Maksum, 2017), anticipate radicalism (Rahmawati et al., 2019), instill moral education (Nurzakiyah, 2018) and build social bonds (Sumarni, 2018). The literature states that individuals and communities must be given the best possible education to maintain the meaning contained in these dimensions (Widiya et al., 2021). Looking at literacy about the history of 1 Dr., Institut Agama Islam (IAIN) Metro Email : suhairi@metrouniv.ac.id mailto:suhairi@metrouniv.ac.id Journal of Social Studies Education Research 2021: 12(3), 225-247 civilization and sharia values, it can be seen from various relics, Islamic symbols, and historical records. Likewise with Islamic culture, local communities are widely adopted, considering that some Islamic travelers and traders stop by and settle in various countries. This makes Islam included in socio-economic activities through local wisdom so that it has become a tradition of the world's Islamic community starting from marriage, art-culture, and trade. Previous studies have researched a lot of local wisdom of indigenous peoples as a form of value dynamics, Sharia social values, and social teaching in the global era (Rahayu, et al., 2020; Rochaeti & Pujiyono, 2020; Winaja et al., 2019). In Indonesia, the Lampung indigenous people are one of the tribes that have adopted Islamic culture. Islamic culture that is clearly visible is the marriage tradition. As a result of acculturation of Islamic culture and religion, in the tradition of marriage using Islamic symbols and customary law. In its development, acculturation of Islamic culture and ancestral traditions in indigenous peoples often leads to different views. The Lampung indigenous people know the term Sesan (innate property), which is a series that is mandatory in the Lampung Pepadun traditional marriage. This tradition applies if you ask for a woman who comes from the Lampung traditional community. But in fact, not all men are economically capable of fulfilling the obligations of Sesan property or sesan customs (Juliansyahzen, 2019). In addition, many other tribes from outside Lampung currently propose to the natives of Lampung who do not understand the Sesan property. Previous findings show that conflicts often arise because of misunderstandings about Sesan's assets and the laws that apply in the community; often, when divorce or talak cases, the men claim that the sesan property are the property of the men, while the women ask for the sesan property to be returned to women (Danarta, 2019). So far, studies that discuss Lampung's traditional traditions tend to only focus on three aspects. First, a study analyzes the diversity of procedures for implementing marriage and balance in the Lampung Pepadun custom (Isnaeni & Hakiki, 2017). Second, studies that investigate the positive legal position of the implementation of a series of traditional traditions of Lampung Pepadun and Saibatin (Angkupi, 2015; Ismail et al., 2019; Rohaini et al., 2020). Third, the Piil Pesenggiri conception (Ariyani et al., 2015; Fakhrurozi & Puspita, 2021) and the local wisdom of the Lampung indigenous people. Recent studies on shariareveal the implementation of sharia maqasid on marriage agreements of indigenous peoples of Lampung (Lestari, 2020). These three tendencies have not been found in studies that pay special attention to the customary practice of Suhairi 227 sesan property belonging to the indigenous people of Lampung Pepadun as a form of inculcating social values insharia. At the same time, both have an important role in the individual's ability to process information, knowledge and assess the position of sesan property in the social life of the Lampung indigenous people. The reason is, if you look at history, the ancestors of the Lampung indigenous people have adopted the social values of society and Islamic symbols into the traditional traditions of the Lampung people. The study of the instilling social values in shariais an integral part of the debate over customary law and Islamic law, which is feared to trigger conflict in indigenous peoples (Lukito, 1997). This study can encourage various sciences within the scope of social science education and sharia towards the cultivation of social values through the cultural traditions of the Indonesian nation. Interestingly, the views of instilling social values in shariaare expected to be able to realize self- actualization and offer an understanding of new social values that give birth to solutions in solving traditional problems of indigenous peoples. New social values give birth to solutions, especially in the practice of implementing traditional Sesan on the Lampung indigenous people. Previous research revealed that building a culture of religious literacy is expected to preserve instilling social values in shariaas an alternative to moral education and traditions of the Muslim community (Muhammad, 2019; Nurzakiyah, 2018). The literacy of sharia figures continues to be studied today because of their benefits for the advancement of human civilization, such as the works of Imam Shafi'i, Imam Hanafi, Imam Hambali, Imam Ghazali, Zayd bin Thabit, and many more. This study aims to investigate in-depth the study of the impact of the traditional practice of sesan in the marriage of the indigenous people of Lampung Pepadun for instilling social values in sharia. This study specifically describes the impact of the traditional practice of sesan from the perspective of the Lampung indigenous people. Research Questions This research is based on the assumption that the giving of sesan property can conflict with instilling social values in sharia if it is coercive and crosses the line of fairness, so that it becomes a burden for women's families. In other words, sesan property becomes a materialistic object in the marriage contract. In line with the stated objectives, two research questions can be formulated: 1. How is the literacy of the indigenous people of Lampung about the traditional sesan tradition in the marriage of the Indigenous people of Lampung Pepadun? Journal of Social Studies Education Research 2021: 12(3), 225-247 2. How are social values in sharia on seeing the position of Sesan in the Lampung Pepadun Indigenous community? Literature Review Indigenous Marriage Property Marriage property are assumed to be property controlled by husband and wife when bound in marital bonds (Sandvik, 2005). Marriage assets according to customary law are defined as all assets controlled by husband and wife as long as they are bound in the marriage bond, both assets originating from individuals, assets originating from an inheritance, grants, individuals, joint income of husband and wife as well as gift items (Cammack & Feener, 2008). In marital property, there are marriage property rights in the transition period. Marital property rights is a term that includes the various rights and obligations granted by law to people who occupy the status of a married couple (Waggoner, 1994). Customary marriage assets are usually obtained through a prospective husband's dowry which is given in the form of money or household goods. In some indigenous peoples, this innate property is usually also given by relatives or relatives such as aunts or uncles. This is a form of affection, help, and reciprocation from them. The social values that are instilled through the attitude of mutual cooperation at the time of traditional weddings have largely become a hereditary tradition from their ancestors (Juliansyahzen, 2019). Studies show that it is essential to protect women's property rights in a marriage. Because most women, after divorce from customary marriages, do not get justice in the distribution of marital property (Moore & Himonga, 2015). The literature also reveals that widows have more autonomy in their legal actions. Still, they are no more than spouses in legal heirs to marital property, especially if it is a customary law tradition. Marriage property has a function as wealth that husband and wife can use to meet their daily needs. Previous studies on the marital property can be divided into four categories, namely: 1) Inherited assets obtained by husband and wife before marriage in the form of gifts or inheritance; 2) Livelihood is obtained from the income of husband and wife jointly during the marriage; 3) Income assets obtained from husband and wife individually obtained before and after the marriage is carried out; 4) gifts are obtained from husband and wife together when the marriage is carried out in the form of gifts, grants, and others (Van Der Meide, 1999; Brien et al., 2010; Djuniarti, 2017). Suhairi 229 Social Values in Sharia Social values in religion can see and analyze the intersection between religion and life, social, political, and cultural (Nurzakiyah, 2018). Meanwhile, sharia is a system of rules based on the revelation of Allah SWT and the Prophet's Hadith regarding the behavior of the mukallaf (people who can already be burdened with obligations as a Muslim), which are recognized and believed to be binding on their adherents (Gleave, 2001). Shari'a means the law that Allah has ordered to His people, both related to aqidah and amaliyah. Shariaaims to regulate human relations with each other and humans with their God (Melchert, 2001). Instilling Social Values in needs to be taught to the community to live and adapt to the times. In addition to fostering interest in reading, this literacy also trains individuals to understand why instilling social values in needs to be taught to the community to live and adapt to the times values are important. This also trains individuals and communities to criticize sources of knowledge related to religion or the values they get in the form of text, oral, visual, and digital (Nurzakiyah, 2018). Even in muamalah, shariah values must be implemented properly (Syihabudin & Gumelar, 2019). The purpose of sharia is maqasid ash sharia (Kamali, 1999). There are four sources of sharia. First, the Qur'an is the main basis for establishing sharia. The Qur'an is the holy book of Muslims which contains contents containing commands, prohibitions, suggestions, stories, provisions, wisdom, and so on. The Qur'an explains in detail the rules and how humans live life to become human beings with noble character. Second, Al-Hadith is everything that is based on the Messenger of Allah, both in the form of his words, behavior, and actions. The word hadith has expanded its meaning and is often synonymous with Sunnah, which means the words, deeds, and provisions of the Prophet Muhammad made into sharia provisions. Third, Ijma 'is the agreement of all mujtahid scholars after the Prophet Muhammad's time. Ijma 'that can be accounted for is what happened at the companions' time, tabiin (after the companions of the Prophet Muhammad), and tabi'uttabiin (after tabiin). The fourth is Qiyas which means explaining something that has no textual evidence in the Qur'an and Hadith (Chapra et al., 2008; Dutton, 2013). There are four types of sharia. First, it is obligatory, which is an act in which you will get a reward if you do it, and if you leave it, you will get a sin. Second, the Sunnah is an act that you will get a reward if you do it, and if you don't do it, you will not get in. Third, haram is an act which, if done, earns a sin, and if left, it gets a reward or goodness from Allah SWT. Fourth, makruh is an act Journal of Social Studies Education Research 2021: 12(3), 225-247 which, if left behind, is better than doing it. Fifth Mubah is an act that can be done or may also be abandoned (Al-Raysuni, 2006). The purpose of sharia consists of six kinds, namely 1) preserving the offspring, 2) preserving the human mind, 3) preserving the glory, 4) preserving the soul, 5) maintaining the property, and 6) preserving the religion (Abdal-Haqq, 2002). Method Design This study uses a qualitative research design. According to Patton (2005), qualitative research aims to find out the world from the point of view of research subjects who experience a particular experience or event directly. Research focuses on what participants say contextually and structural analysis in which the researcher collects and explores more from participants' experiences. The researcher uses a qualitative approach from Patton (2005) with theme categories including (1) Social values in the traditional practice of sesan; (2) Shariaon the position of sesan custom. The research is located in Lampung, Pepadun, Bumi Aji, Indonesia. The researcher chose this location because the implementation of the Sesan property in a wedding reception is a characteristic of the Lampung indigenous people. The time of the study was carried out in 2020, namely January to March 2020. Participants This study involved 16 participants consisting of 4 traditional balancers, 2 Islamic religious leaders, and 10 indigenous people. The traditional balancer is the eldest male from the oldest descendants highly respected in the Pepadun tradition because he is the determinant in the decision-making process. Meanwhile, the indigenous people are the Lampung Pepadun indigenous people who carry out the Sesan traditional tradition. The majority of indigenous peoples come from the Abung, Way Kanan, and Way Seputih (Pubian) areas. The criteria for participants in this study are; (a) Balancing adat and indigenous Muslim communities from Lampung Pepadun, (b) Islamic religious leaders native to the Lampung tribe, (c) in the adult age category, (d) Balancing adat and Islamic religious leaders having extensive knowledge of Sesan custom; (e) the indigenous peoples have practiced the Sesan property; and (f) participants are willing to be the subject of this study with an anonymized name. This criterion aims to ensure that the participants actually have the same experience and sufficient views on the Suhairi 231 Sesan customs and instilling social values in sharia. Based on predetermined criteria, participants were obtained as shown in Table 1. Table 1 Participant Description Variable Characteristica Frequency Percentage (%) Gender Male Female 12 4 75% 25% Age group 17-25 years old 26-35 years old 36-50 years old 51 years old & above 2 4 3 7 13% 25% 19% 43% Participant Penyimbang adat (Penyimbang custom) Religious leaders Indigenous peoples 4 2 10 25% 13% 62% Data and Sources of Data Research data in the form of primary data and secondary data. Primary data sources are the results of field observations and interviews with participants (Penyimbang custom, religious leaders, and indigenous peoples). Field observations were carried out to obtain data in the form of a description of the implementation of the traditional sesan at a traditional Lampung wedding party. The description of the implementation of the traditional sesan focuses on the various property of the sesan and the procedures for its implementation. Interviews were conducted with participants focused on the research theme. Secondary data sources are data obtained from documents belonging to customary balancers and indigenous peoples related to the implementation of the Sesan custom. Documents also come from the Fatwa of the Indonesian Ulema Council, the Holy Quran, and Hadith on Marriage and the position of marital property (Mahar). In addition, the documents come from positive laws that apply in Indonesia and scientific articles that are relevant to research. Journal of Social Studies Education Research 2021: 12(3), 225-247 Table 2 Types of data based on research themes Theme Data Focus Primary Data Secondary data Social values in the traditional practice of sesan Implementation of Sesan's customs and customary law related to Sesan's property Participants' knowledge related to the implementation of Sesan's customs and Sesan's property 1. Documents in the form of photos, recordings, and notes related to the implementation of the traditional sesan 2. Books and journals Sharia on the position of Sesan's property The study of shariaon the provision of property, dowry (dowry), in marriage and its position Participants' knowledge of sharia in relation to the position of Sesan's property 1. Al Quran and Hadith 2. Scientific articles Instrument The observation guide is determined by referring to aspects consisting of the location of the marriage, the physical environment for the implementation of the traditional sesan in general, the reception room, the property of the sesan, the atmosphere of the implementation, the traditional process of the sesan, and anyone who plays a role in the implementation of the sesan custom. The aim is to obtain information and data regarding the physical and non-physical conditions of the implementation of the traditional sesan. The interview guide aims to determine the extent of participants' knowledge and implementation of sesan customs. The guiding questions focus on the study of religious literacy, inculcation of social values in sharia, socio-culture, and research methods. The document analysis criteria focus on the themes, namely: 1) Social values in the traditional practice of sesan, and 2) Sharia on Sesan property. To determine the focus of the research on the observation and interview guides, it comes from discussions with experts and participants before the researcher prepares the interview/observation guide items. The researcher cross-checked with the expert again after finishing detailing the research focus. The researcher uses the opinion of experts to assess the suitability of the research focus, the right types of questions, and the trials carried out to suit the research objectives. Expert validation was carried out using the discussion method. In discussions, researchers convey ideas and concepts as discussion material to experts. For the trial, researchers used anchors by applying Suhairi 233 to 16 participants. Researchers conduct observations or interviews, record processes, transcript results, analyze themes and confirm with experts so that researchers can achieve real experiences. From this side, the researcher can find out whether the focus of the instrument is correct or not, the question words are meaningful or not. It is expected that participants understand clearly the questions that the researcher has prepared. The interview instrument consisted of 9 question items. The material focuses on two categories of themes, namely (i) Social values in the traditional practice of sesan; (ii) Islamic legal literacy regarding the position of Sesan's property, see table 2. Table 3 Instrument Questions RQ1: How is the literacy of the Lampung indigenous people about the sesan tradition in the marriage of the Lampung Indigenous people of Pepadun? Social values in the traditional practice of sesan 1. Implementation of the delivery of sesan in marriage 2. Ethics and norms for giving impressions in marriage 3. Difficulty and ease of handing over messages in marriage 4. Conditions of customary law in Lampung indigenous peoples 5. Community factors: socio-cultural 6. Balancing Factor (customary head): responsibility RQ2: How are social values in sharia in seeing the position of sesan in the Lampung Pepadun Indigenous community? Sharia on Sesanproperty 1. Sesan's treasure in the view of Muslims 2. Family responsibilities in marriage 3. The benefits and wisdom that arise from the submission of sesan in marriage Data Collection Procedures The steps of collecting qualitative data consist of: efforts to limit the research by focusing on the research theme, determine the type of data collection and design an effort to record the data that has been collected. Primary data to support the main data consists of participant observation and interviews. At the same time, the second supporting data is in the form of document review. The purpose of this data collection procedure is to help the research be more focused. In observation, the researcher went directly to the research location to observe the implementation of the sesan custom in the Lampung traditional wedding party. Journal of Social Studies Education Research 2021: 12(3), 225-247 The next stage is to conduct interviews with participants. Interviews were conducted to reveal the attitudes and knowledge of the participants. They focus on instilling social values in sharia, Sesan's treasures, and their views as Muslims. This topic is specifically carried out to collect primary data about the traditional sesan tradition and its position in sharia. All participant interviews were conducted independently by the researcher. The interview was conducted in coordination with the adat balancer; after that the time and place of the interview were conducted in Nuwo Sesat, which is the main place for the meeting of the Purwatins or balancers at the time of holding a adat pepung (consultation). The observed aspect was the participants' perceptions and discussed their experiences and thoughts about Islamic law related to the traditional Sesan tradition. Each participant was interviewed in-depth for a maximum of 20 minutes. The results of the interviews were then documented in voice recordings and research notes. The interview guide used was based on the focus data, each coded as follows: (1) Social values in the traditional practice of sesan (Q1); (2) Sharia regarding the position of Sesan's property (Q2). Next, manual coding is carried out according to the participant number: Participant 1 = PS1, Participant Number 2 = PS2, and so on. Finally, coding consistency was assessed to infer coded data. Researchers used the tools used to collect data in obtaining data, namely research notebooks, sound recordings, and cameras. Next, the researcher conducted a document analysis. Documents in the form of books, journals, important documents needed by researchers to find data that support the validity of research data. The documents in question are documents related to the implementation of the traditional sesan tradition and the position of property in sharia in the marriage contract. Data Analyses Technique Data analysis is systematically sorting data and organizing it into categories according to the theme to produce a working hypothesis that the researcher has determined. The data analysis used by the researcher refers to data analysis from Miles and Huberman (1994) which consists of data reduction, data presentation, and then draw conclusions. First, data reduction is a process of selecting, centralizing data, simplifying, and transforming rough data that emerges from field observation notes. Data reduction is done by sorting out the part of the coded data and separating data that is not related to the focus and research problem to make it easier for researchers to analyze and see which data is really needed and make it easier to make conclusions. Second, the Suhairi 235 presentation of data in the form of a set of information that has been arranged to provide possible conclusions and taking action. Presentation of data in the form of narrative text. All of them are designed to combine structured information so that researchers can find out what happens in the implementation of the traditional sesan. The third is drawing conclusions. In drawing conclusions, researchers try to draw conclusions directly from data obtained from the field in the form of data, writing, and behavior. Related to these three conclusions are made by the actual situation of the implementation of the sesan custom at the marriage of the Lampung Pepadun Bumi Aji community. Discussion Literacy of sesan property in the marriage of the Indigenous people of Lampung Pepadun The first findings on the literacy of indigenous peoples regarding the giving of Sesan property in the marriages of the indigenous people of Lampung Pepadun revealed that the giving of sesan property in the marriages of the indigenous people of Lampung is a hereditary tradition carried out by the indigenous people of Lampung. In practice, the delivery of sesan property is given at the wedding reception. The gift of this property is a form of love and help or because of the services rendered by female and male relatives. Sesan property given by relatives can be fixed assets, buildings, land, jewelry, and household furniture. According to participants, considering data 1. (1) The Sesan custom is implemented when a woman is about to get married. The tradition in Lampung indigenous peoples is that the women's relatives help provide household furniture for provisions in starting married life.” As stated by the participants, Sesan's property do not depend on funds from the bachelor (male), but more emphasis is placed on the ability of the girl's parents, and from the start, Sesan has also been in the form of objects that the girl and her parents have prepared for example filter cloth, tools kitchen, and other household furniture. If it is from the male side, even though it is difficult, he will still give the inheritance according to the abilities and negotiations from the male side to the female side. If there is no Sesan in the marriage, it will be the talk of the community both from the male and female sides. In the Lampung Pepadun traditional strata, if the customary stages have been passed, the sesan property must exist without calculating the size of the sesan value. Recent studies reveal that the practice of indigenous peoples related to the payment of marital property is common because it is part of customary law (Scurlock, 2021). Even based on historical records, Journal of Social Studies Education Research 2021: 12(3), 225-247 the tradition of giving this kind of marriage property has been carried out since the Middle Ages (Klein, 2000). When examined based on the ethics and norms of the submission of Sesan in a traditional marriage of Lampung Pepadun, considering data 2. (2) Not only the procession, implementation procedures, rules, and requirements for Lampung traditional wedding rituals, especially the implementation of Sesan Treasures, are quite complicated. Starting from the implementation of Nindai or the process of assessing the prospective wife, Nunang/proposing, Nyirok/Nyikat, Negotiating/Menjeu, Sesimburan/Bathed, Betanges/Steam Bathing, Hairdressing/Shaving, Traditional Ceremonies to the Marriage Ceremony. It was during this marriage contract that Sesan's Treasure was handed over which was then followed by the Ngurukken Majeu/Ngerukuk ceremony and the Talo Balak Tabuhan.” All processes for the arrangement of events and rituals, up to the Lampung traditional wedding procession, must be carried out according to customary law. In addition, the presence of the balancers is also a must in the implementation of the marriage tradition of the Lampung people. The balancers are also witnesses in the provision of Sesan property to the prospective wife. The literature explains that indigenous peoples highly respect the customary law of marriage both in terms of rights and obligations and the duties and responsibilities of both parties are respected even by extended families (Anyogu & Ibekwe, 2020). This is why the tradition of Sesan Treasure has been passed down from generation to generation until the modernization era as it is today. Marriage in the indigenous people of Lampung Pepadun has two procedures, proposal (rasan tuha) by giving jojokh money and larian (sembambangan) leaving tengepik money. Jojokh money is determined based on an agreement between the two parties; jojokh money based on an agreement is often considered burdensome for the man based on the request of the woman's family. Based on previous research in East Lampung, marriages occurred by running away, both parties who wanted to marry used the run as an alternative way to avoid the customary process, which was considered long and burdensome for the men (Juliansyahzen, 2019) In the implementation of Sesan property, they often experience various challenges. Especially if the road leading to the wedding reception is difficult for the bride and groom to cross, on the one hand, this tradition must be carried out, but on the other hand, it is sometimes difficult to carry out properly. As for the difficulty and ease of handing over Sesan in marriage, considering data 3. Suhairi 237 (3) “At the time of the marriage ceremony, the sesan property is brought by the entourage of the bride-to-be. Because there are quite a lot of them, sometimes it is difficult to bring all of Sesan's possessions to the wedding reception.” Socio-economic changes do not seem to hinder the tradition of handing over Sesan's property. Until now, despite experiencing difficulties in bringing Sesan's property, this has not been carried out according to customary law. The study of literature found that the wedding ceremony adhered to the traditions and customs of indigenous peoples. Because marriage is a very sacred thing (Jotam et al., 2019). Therefore, whatever the challenges do not prevent them from carrying out the tradition as it should. Considering the condition of customary law in the Lampung indigenous people regarding the implementation of Sesan's property, considering data 4. (4) “Marriage according to customary law does not only mean a bond between husband and wife but also in obtaining offspring and being economically fulfilled. The principle of customary law marriage in Lampung Pepadun also requires husband and wife to form a sakinah, mawadah, and warohmah family as recommended in sharia.” Adat Sesan is local wisdom of the indigenous people of Lampung which aims to ease the burden of newlyweds in starting life after marriage. This custom also aims to glorify a wife like a queen in the household who needs to be provided with various household facilities. This is intended to reduce the fear of getting married just because they do not have the facilities for their household needs. According to Manugeren et al. (2017), a marriage tradition is a form of local wisdom where there are cultural symbols, objects of ethnic marriage, and the process that should not be violated. Local wisdom in the marriage tradition of indigenous peoples also has distinctive character values and in the form of religious characters that are not shared by other ethnic groups (Agusman et al., 2018). In the classical shariathat developed earlier, it did not recognize adat as a source of law, Muslim jurists, especially the anaf, discussed the status of adat in the pre-classical period. Adat is incorporated into sharia in various ways, for example through local wisdom (Libson, 1997). From the socio-cultural point of view, considering data 5. (5) “The existence of sesan is a necessity in marriage. A need and requirements/stages that are passed in the process of carrying out the procession of traditional wedding ceremonies and from the perspective of the Lampung culture, sesan is a provision and basic capital for both in fostering a household. That's why Sesan is one of the vital needs that must still be carried out if the marriage is carried out traditionally.” Journal of Social Studies Education Research 2021: 12(3), 225-247 The source of funds from sesan depends on the amount, the money left by the woman, and the two people and the woman's sister work together to find funds according to their abilities. And from the male side will give one to close relatives and distant relatives and friends from the female family in the form of uleman/invitations. This Uleman is an invitation or notification that the girl from A's family will arrive at her wedding, usually in cigarettes for men and soap for girls. The amount of the gift can be seen in what cigarettes we receive. For the woman's uncles, money will usually be followed according to the ability of the men. This is one of the socio-cultural values of the indigenous people of Lampung Pepadun, which is generally carried out as a form of mutual cooperation among community members. In this case, it will be repaid when relatives and neighbors have daughters in the future. Previous findings revealed that the gotong-royong (mutual cooperation)is a tradition in every activity related to the traditional party of indigenous peoples (Sibarani, 2017; Kesuma & Rahman, 2020). In the implementation of the marriage, especially in the handover of Sesan's property, the balancer must be present. Balancing Role (Customary Head), considering data 6. (6) “The tradition of handing over sesan property requires the presence and approval of the Balancers and family members. Marriage is considered invalid if it is only religious law and does not involve their presence.” In carrying out the Sesan tradition, the balancer is the main character whose decisions are considered. Balancing also listens to the opinions of his subordinates. The advice given by the Balancer is usually a consideration in the implementation of the marriage as well as in the case of Sesanproperty. The literature explains that the role of traditional elders/elders plays a big role in building peace for indigenous peoples (Nur Gedi, 2020). In the Igala proverb, traditional elders are referred to as signs of identity and social recognition, where the symbol of authority is in the hands of traditional elders (Sule et al., 2019). Therefore, the advice from the Balancers becomes a separate calculation for the parties of the extended family who will carry out the traditional wedding party. Social Values in Sharia on the position of Sesan in the Indigenous people of Lampung Pepadun The findings reveal that Social values in sharia based on the knowledge of the indigenous people of Lampung Pepadun views Sesan's property as permissible if it is by the provisions for benefit and does not contain elements of harm. The point is that the treasure has more wisdom and benefits. Suhairi 239 The obligation to fulfill sesan's property should not burden both parties, both women and men. The granting of cesarean assets is prohibited if there is an element of compulsion to fulfill it and the element of benefit is less. This shows that the knowledge of indigenous peoples in understanding the values of sharia is quite good. Indigenous people obey customary law and Islamic law; only in practice, customary law becomes a binding rule in Lampung indigenous peoples. The literature reveals that Islamic law advocates marriage but is not intended to fulfill certain conditions that are difficult to fulfill (Kohar, 2016). Like the giving of dowry, sadaqah, and nihlah in the Al Qur’an, the term Sesan property is better known in the indigenous people of Lampung Pepadun. The resource person explained that, (7) “In Sharia, it is prescribed to pay a dowry only as a form of gift given by a prospective husband to a prospective wife, and as an acknowledgment from a man on the basis of the humanity, honor and honor of women.” This is clarified in the Qur'an Surah an Nisa verse 4 which reads, "Give a dowry to the woman you marry as a willing gift." Thus, it is clear that the gift of Sesan's property must be sincere and the intention of the giver is sincere, not out of compulsion. Hadith narrated by Muttafaq'alaih, Rasulullah SAW said, "Give (the dowry) even an iron ring." If it refers to the basis of sharia, the dowry becomes an obligation and is determined with the agreement of both parties. The dowry that must be paid at the time of the marriage contract is only as a wasilah (intermediary) for the ghayah (destination), because Islamic law strongly recommends that dowry in marriage be facilitated. Therefore, Islamic law does not stipulate the size of the dowry given. Likewise with Sesan's property, if you examine what has been explained regarding the dowry before the marriage contract, Sesan's property is the same in terms of purpose and purpose. But the law is different, because paying the dowry is mandatory while Sesan's property is allowed as long as it meets the terms and conditions that are guided by the teachings of convenience and are not burdensome. In the case of divorce-related to Sesan's property, the Qur'an and Hadith do not provide detailed provisions that the property obtained by husband and wife is entirely the right of the husband or the right of the wife. What is meant is that the husband has his own property and the wife does the same. There is no combination of assets except by shirkah and carried out by a special contract. At the time of divorce, Shariaexplains that Sesan's property becomes the right of the woman or congenital property of the wife because this property was owned before marriage. The findings of Journal of Social Studies Education Research 2021: 12(3), 225-247 Krauskopf (1978), suggests that marital property in divorce has provisions for the distribution of assets that refer to the regulations that apply in society and the state. The Panel of Judges at the Religious Courts thinks, (8) “Sesan property or luggage includes the property of the woman because the property was obtained by the woman before the marriage took place as a gift from the relatives of the woman. Therefore, sesan's property is not a joint property, but is inherited from the woman. Thus, the property of Sesan belongs to the woman” More specifically, in the Civil Code, it is explained that the assets of a husband and wife are mixed when a marriage bond occurs. So it is clear that Sesan's property is a property that is the woman's right even though the divorce occurs. Then the regulation of Law Number 1 of 1974 Article 35 paragraph 2 explains that "the innate property of each husband and wife and the assets obtained by each as a gift or inheritance is under the control of each party, not stipulating otherwise." In this case, the wife still holds the sesan property as a legal subject for all her own property. But if you look at the customary law of Lampung, if the agreement is not from the court but the husband and wife in the event of a divorce from the point of view of the Lampung Abung Customary Culture which adheres to the Patrilineal system which prioritizes the son, the marital property tends to be controlled by the man on the basis that it will be given to the child. Men as a straight lineage. Previous studies have shown that it is essential to protect women's property rights in a marriage.Because most women, after divorce from customary marriages, do not get justice in the distribution of marital property (Moore & Himonga, 2015). Sesan's property as a new need after marriage, considering data 9. (9) “Sesan property is one of the supporting factors for happiness and peace in a husband-wife relationship. Because sesan's property can support married life.” Factors supporting happiness in a marriage are not limited to mere material. However, the dowry or dowry known in the traditional Lampung tradition as Sesan Treasure is basically intended to worship (in this case what is meant is marriage as the purpose of worship to build a sakinah, mawaddah, and warahmah family) to be perfect and valid. However, women should reduce their dowry according to the feasibility and existence of women. The existence in question can be seen from the relationship with aspects of society, cultural customs, and the level of maturity of reason. Dowry is a feature (symbol) that is known to distinguish between marriage and muhkadanah. Mukhadanah is a marriage that is like polyandry (Nurhadi, 2018). And by giving a dowry as a Suhairi 241 differentiator between a valid marriage and a mukhadanah. Giving property to a prospective wife is a form of respect, appreciation, and protection for women. This is a form of the seriousness of men to propose to their prospective wives (Ali & Tariq, 2019). Although previous research has stated that the dowry tradition is defined as a marriage grant (Baranyi, 2019), the customary law of the Lampung Pepadun community still holds the tradition to require the existence of Sesan property in traditional marriages. The novelty of this research, as has been explained, is that the sharia in the indigenous people of Lampung is quite strong. Although in this study, it was also found that there is a tendency to carry out Sesan beyond the limits of ability for reasons as a form of prestige and satisfaction on the part of the bride to show affection for her daughter. One example of coercion is to buy sesan property that far exceeds the amount of money given by the man. Thus it is clear that Sesan Treasure is a symbol of responsibility, agreement, and willingness of both parties in the marriage bond. It is possible in practice to comply with sharia. In the end, this finding explains that in the Lampung traditional community, traditional traditions are still practiced from generation to generation. The novelty is shown in research in the scope of inculcating sharia social values through the tradition of implementing the Sesan custom at Lampung Community Weddings. Interestingly, the view of inculcating sharia social values in traditional marriages for Muslim communities is able to realize self-actualization and offer an understanding of new social values in sharia which gives birth to a culture of mutual cooperation. In previous studies, this has not been explained in depth. Previous research has focused more on the dynamics of change and customary marriage. This study shows the efforts of indigenous peoples in preserving the cultivation of social values in sharia as an alternative to moral education, cultural acculturation, and traditions of indigenous people: Conclusion and Implications This study aims to determine the literacy of the Lampung indigenous people about the traditional Sesan tradition in the marriage of the indigenous people of Pepadun Negara Aji Baru Lampung which is intended to instill social values in the Shari'a.The first finding concludes that the impact of the practice of sesan on the inculcation of social values is manifested in the form of cooperation between relatives in fulfilling the obligations of sesan property. This practice has become a mandatory tradition in the traditional wedding ceremony of Lampung Pepadun, which has a regular value structure, and there is no stipulation on the amount of sesan property that must be Journal of Social Studies Education Research 2021: 12(3), 225-247 met. Although some indigenous peoples make excessive requests for jojokh and tengepik money by women's families by including selfishness from the family, it changes the importance of the socio-cultural values of the community in the practice of traditional sesan. This study shows that it is essential to deeply instill social values in the traditional marriage tradition, especially implementing the sesan custom which is a form of local wisdom. The second finding related to social values in sharia on Sesan's property in the tradition of the indigenous people of Lampung Pepadun Negara Aji Baruconcluded that the knowledge of indigenous peoples about the implementation of shariaregarding the position of Sesan's property is quite good. Indigenous people understand the shari'a that has been set regarding Sesan's real assets. The findings show that the literacy of Lampung Pepadun Customary Law requires the existence of Sesanproperty as a form of obedience to customary traditions but not in number as a form of obedience to sharia. This shows that indigenous peoples understand the values of customary law and Sharia values to make such decisions as a form of self-actualization. The theoretical concept used has succeeded in finding the gaps in understanding that occur in the indigenous people of Lampung Pepadun. The review of Islamic law in marriage only requires a dowry which is a woman's right in return for surrender to her husband and sesan property in the form of household appliances in shariashould not be mandatory for the woman but is allowed as long as it fulfills the provisions of shariasuch as the element of the willingness of both parties, a form of responsibility and respect for women. This research has limitations on the perspective of the indigenous people of Lampung Pepadun who are in the Bumi Aji State of Central Lampung, the study conducted only focuses on one area. Thus, a broader study is needed to produce a comprehensive understanding by relying on objective indicators in testing the position of sesan property in sharia. As specific research, there are many problems that further researchers can analyze further, for example, the disappearance of marriage procedures or series according to Lampung customs using a survey approach that will allow a fairly good measurement. Pedagogical Implication The theme of instilling social values in shariaregarding customary marriage practices that require a dowry or marriage inheritance in indigenous peoples has not been widely taught in social science education institutions and Islamic universities. In fact, knowledge about these practices is Suhairi 243 essential to be studied more deeply to support social behavior, local wisdom and build socio- religious values in society. The inculcation of social values and iterations can also be provided through socialization in collaboration with traditional elders and Islamic religious leaders. The role of local governments is considered to support the preservation of traditional marriages. Although normative legal efforts and the MUI Fatwa have been carried out, local government regulations must support Instilling Social Values in Sharia on traditional marriage traditions. This finding is expected to encourage Muslims who are also part of indigenous peoples to better understand the importance of Instilling Social Values in Shariaas the basic foundation that can create peace in social life and married life sakinahmawaddah, and waromah. References Abdal-Haqq, I. (2002). Islamic law-an overview of its origin and elements. J. 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