The Marriage Prohibition Between Menak and Jajar Karang in Sasak Society
written by: Nyimas Salsabilah Fitri
The Sasak people of Lombok are known for their complex social structure, one of which is reflected in the traditional prohibition of marriage between the Menak (nobility) and Jajar Karang (commoners). This tradition not only represents an informal caste system still alive in the community but also symbolizes honor, dignity, and social identity. In places like Tanak Awu Village, this restriction is still strictly upheld as a way to preserve customary values. However, amid increasing demands for equality and human rights, a crucial question arises: is this tradition still relevant?
Historically, this prohibition served to maintain the purity of Menak lineage and prevent the mixing of social statuses believed to disrupt the existing social order[1]. For those who support the tradition, violating it may trigger conflicts among extended families and broader social tensions. Cross-class marriages are often seen as a “loss of dignity” for the Menak family, while the Jajar Karang side may feel unaccepted or demeaned. Therefore, this prohibition is not merely a matter of romantic love but is deeply rooted in preserving communal harmony and honor.[2]
However, from the perspective of gender equality and individual rights, this restriction often disproportionately burdens women. Women are typically in a subordinate position and face intense pressure from both family and community to obey customary rules. Those who dare to marry across social boundaries may be subjected to stigma or social exclusion. This creates a dilemma: preserving traditional values or advocating for the freedom to choose one’s life partner.
Interestingly, from an Islamic perspective particularly through the lens of saddu al-dzari’ah this prohibition can be interpreted as a preventive measure designed to avert greater harm (mafsadah)[3]. This principle emphasizes that any action potentially leading to widespread damage can be prohibited, even if it is originally permissible[4]. In this context, the marriage ban can be seen as a form of cultural ijtihad intended to safeguard social harmony. However, Islamic jurisprudence also allows for renewed ijtihad when social conditions evolve. Thus, if the restriction proves to perpetuate structural injustice, there must be room for critical dialogue and reevaluation.
In modern times, many young Sasak people are beginning to question the relevance of this rule. Love and marriage are no longer viewed as tools for preserving social hierarchy, but rather as spiritual and emotional bonds between individuals. Villages around Tanak Awu, such as Ketara and Rembitan, have even begun to relax the restriction, though not completely abolishing it. Still, there are voices insisting on preserving the tradition as a cultural identity that must be protected from the effects of globalization.
Tradition is indeed valuable and worth preserving, but that does not mean it is beyond critique. The marriage prohibition between Menak and Jajar Karang is a social legacy with noble intentions maintaining honor and harmony. However, it also carries the potential for discrimination and may hinder individuals’ right to choose their partners based on love and equality. Therefore, a balanced approach is needed, where tradition is preserved yet remains open to adaptation and reflection.
References
[1] H.Lalu Diwarta, Wawancara, (11 Oktober 2024)
[2] Baiq Novi Ardianti, Wawancara, (12 Oktober 2024).
[3] Amir Syarifuddin, Ushul Fiqh, Jilid 2, (Jakarta: Kencana Prenada Media Group, 2014), 450.
[4] Muaidi, “Saddu Al-Dzari‟ah Dalam Hukum Islam,” Tafaqquh: Jurnal Hukum Ekonomi Syariah Dan Ahwal Syahsiyah 1, no. 2 (2016). 23.
