The Values of Islamic
Education In The Maintenance Of Bodies In Surau Gadang Village, Padang City
Azizah Putri Irmayanti1, Martin
Kustati2, Rezki Amelia3, Syamsi4, Febrian
Maulana5
UIN Imam Bonjol Padang, Indonesia123
Universitas Putra
Indonesia "YPTK" Padang4
STMIK Jaya Nusa Padang5
Email: [email protected], [email protected],
[email protected],
[email protected], [email protected]
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RESEARCH INFO |
ABSTRACT |
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Keywords: Islamic Values, Islamic Education, Organization of The Dead |
The organization of funerals is an integral part of the life of the
Muslim community, and in Surau Gadang Village,
aspects of Islamic education play a central role in guiding every stage of
the process. This study aims to explore the form and implementation of the
traditional tradition of death in Surau Gadang
Village, as well as the values of Islamic education contained in it. This
study used participatory observation methods and interviews to document the
process of organizing funerals and analyze the values of Islamic education
that color every step. These results are expected to make a positive
contribution to the understanding and implementation of Islamic education
values in everyday life, especially in the context of organizing Muslim
community funerals in Surau Gadang Village, Padang
City. The form and implementation of the traditional tradition of death in
Surau Gadang Village is the gathering of the
community of five tribes before the bathing process begins, using carano when bathing the corpse, wearing clothes and deta when lining the male corpse and wearing mukena when covering the female corpse, and carrying out
the mayik maenvironment
process before the body is brought to the grave. *Author Corespondent: Azizah Putri Irmayanti Email : [email protected] |
Introduction
Islamic worship and education are very
closely related. In essence, worship is divided into two parts, namely special worship and general worship. Special worship is a form of
human devotion to Allah SWT directly, and without going through anyone's
intermediary. Therefore, this special worship is related to the order that has
been determined by Allah SWT and exemplified by the Messenger of Allah. While
general worship is all forms of implementation of the laws of Allah SWT related
to the problems of human life, which concern human relations with others and
with their environment (Yasyakur,
2017).
Worship means being fully devoted to Allah
SWT which is to achieve the purpose of life (in this world and in the
hereafter). The content of worship in Islamic education is to establish a
complete and direct relationship between humans and Allah SWT, maintain
relationships between humans and the environment, and the ability to maintain
and surrender themselves to Allah SWT. Thus, worship can be said to be a tool
to be used by humans in order to improve morals and get closer to Allah SWT (Mohtar, 2017). While Islamic Education aims to build and
shape the behavior or morals of students by increasing faith, understanding,
appreciation, and practice of Islamic teachings. This means that the teachings
of Islam do not separate faith and pious deeds (Ulfah, 2021).
The content of Islamic Education itself
includes aspects of faith education, worship education, moral education, and
social education. Faith education is the most important and main Islamic
education, which is related to a great goal, namely the pillars of faith. With
the provision of confidence that has been possessed, then the next to apply
what has been believed with amaliah education, namely
doing pious deeds. Then shun evil and obey the truth and remind each other to
keep patience. And the last is social education, which includes cooperation in
cultivating faith and godly deeds and reminding each other to obey the truth
and keep patience (Wahyuddin,
2016).
As a being as good as Allah's creation and
placed on a high level, Islam has great respect for Muslims who have passed
away. Therefore, the deceased get special attention from other living Muslims (Pulungan et
al., 2020). In the provisions of Islamic law if a
Muslim dies, the law is fardhu kifayah
on Muslims who are still alive to carry out four things, namely bathing, kafani, halting, and burying the deceased.
According to the Big Indonesian Dictionary
(KBBI), the meaning of the word maintenance is the process, way, act of
organizing in various meanings such as implementation, redemption. The origin
of the word corpse in Arabic is Jinazah, which means
corpse with coffin. A person can be said to be a corpse when the separation
between the spirit and the body is characterized by the cessation of breath,
pulse, heartbeat, and malfunction of all limbs (Nurhayati,
2018). In the Islamic religion if there is a
death, then the remains should be managed as best as possible in accordance
with Islamic syari'at.
Based on the word of Allah in the Qur'an
Surah An-Nisa' verse 78 it is explained that:
اَيْنَ مَا
تَكُوْنُوْا
يُدْرِكْكُّمُ
الْمَوْتُ
وَلَوْ
كُنْتُمْ
فِيْ
بُرُوْجٍ مُّشَيَّدَةٍ
ۗ وَاِنْ
تُصِبْهُمْ
حَسَنَةٌ يَّقُوْلُوْا
هٰذِهٖ مِنْ
عِنْدِ
اللّٰهِ ۚ
وَاِنْ
تُصِبْهُمْ
سَيِّئَةٌ
يَّقُوْلُوْا
هٰذِهٖ مِنْ
عِنْدِكَ ۗ
قُلْ كُلٌّ
مِّنْ عِنْدِ
اللّٰهِ ۗ
فَمَالِ
هٰٓؤُلَاۤءِ
الْقَوْمِ
لَا
يَكَادُوْنَ
يَفْقَهُوْنَ
حَدِيْثًا
Means: "Wherever you are, death will
come to you, even though you are in a solid fortress. If they (hypocrites) gain
some good, they say, "This is from Allah's side" and if they are
afflicted with a bad, they say, "This is from you (Prophet Muhammad)."
Say, "Everything (comes) from God's side." Why do those people barely
understand the conversation?" (QS. An-Nisa�: 78)
The interpretation of the above verse is a
verse that corrects the error of those who are reluctant to fight because they
are motivated by the desire to enjoy worldly life as much as possible, by
explaining how the value of earthly life and its pleasures compared to life
after death, namely in the hereafter. Now, the above verse corrects another
fallacy, which is to suppose that they could avoid death or slow down death by
avoiding war. This is what His words affirm, wherever you are, O sentient
beings who obey or disobey, death is the angel whose duty is to kill you, will
find you that is to pursue you and finally take your life, even though you are
in fortresses that are in one fortress that is protected by another fortress
and which is high and sturdy, and or that is made so neatly that there is no
gap to penetrate it. Or each of you is in a different fortress from the
fortress of other living things.
The administration of the corpse has many
lessons that can be taken in each of its implementations, in general it can be
learned that in fact man is not eternal, man only prepares himself to face
death. Once the spirit is separated from the body, man can do nothing. Therefore do not feel arrogant and arrogant because after
the separation of the spirit and the body man cannot bathe, kafani,
halt, and bury himself. But many people do not learn from all that, many
participate in praying but only to extend the shaf,
many participate in burying but do not take lessons behind it all (Rahayu, 2017). Thus it can be
seen that there are many values of Islamic Education that can be taken from the
administration of the corpse.
One thing that cannot be denied is one of the
richness and attractiveness of the archipelago is cultural diversity. The
diversity of message patterns and meanings expressed in the form of local
traditions spread to remote villages of the archipelago is definitely
the main source of the nation's cultural wealth. Culture as a cultural
product is not a fossil without meaning, but is a social capital in which it is
very important to be used as an elementary tool in issuing policies as well as
a starting point in efforts to track and explore problems faced by society and
become a reference point on which position policy makers should put themselves
in the middle of the current dynamics of society.
In forming and developing a culture, humans
cannot escape from the components of life which are also elements forming
culture, such as language, customs, art, religion, and education. Herein lies
the correlation and nexus between culture and education. Humans become the
meeting point between culture and education, because both fields focus on the
ins and outs of human life. Therefore, the relationship between culture and
education is inseparable. Culture is passed on by previous generations to later
generations through the learning process or the ways of behaving. Thus culture is born through the process of education.
The interrelation of education in the
cultural space makes it inseparable from the container of local traditions of
the community. Education that is independent of the cultural context will give
birth to humans who are alien to the world around them, even alien to
themselves. The human being is a human being uprooted from his cultural roots.
In such a context, the existence of educational values can be found in a
culture, including the values of Islamic education. Human humanization in
accordance with the main mission of Islamic education (Yunita &
Valentine, 2020).
Other traditions are such as the existence of
traditional umbrellas, carano, and traditional
pillows during the process of holding the body. From several series of
traditions that researchers discuss in outline above, from some of the
processes that what is done there are values of local wisdom in it. Therefore,
researchers want to describe the values of Islamic education through the
process that occurs in the field so that this tradition is still being
implemented and maintained by the people of Surau Gadang
Village. Therefore, it is necessary to research more deeply about the
implementation of the corpse to become a scientific work entitled "The
Values of Islamic Education in the Implementation of Bodies in Surau Gadang Village, Padang City". By raising the title of
the research mentioned above, it is hoped that this research can be taken into
consideration in adding insight in the implementation of corpses in Surau Gadang Village.
Research conducted by Nurma
Yunita on "The Values of Islamic Education and
the Wisdom of Body Management" based on this research found the results
that the value of Islamic education and taking care of the corpse is very
important because all humans in this world live socializing and side by side
with other humans, can educate faith and instill faith in themselves (Yunita &
Valentine, 2020). This research is general while the
researcher raised this research specifically conducted in Surau Gadang village, Padang city.
This study aims to explore the form and
implementation of the traditional tradition of death in Surau Gadang Village, as well as the values of Islamic education
contained in it. The aim is to provide insight to the community and researchers
about the close relationship between culture, customary traditions, and Islamic
education in the context of funeral care. This research is expected to provide
benefits to writers, general readers, and those who need knowledge about Fiqh
Worship, traditional traditions of death, and Islamic educational values in
Surau Gadang Village. Theoretically, this research is
expected to contribute to the development of Islamic Education Science and add
to the author's insight into writing scientific papers. Practically, the
benefits include the fulfillment of the undergraduate final project at Imam Bonjol Padang UIN and increasing literature in the campus
library.
Research Methods
This research was conducted in Surau Gadang Village. This place was chosen to be the location of
the study for the reason that the subjects in this
study were in that place. This research was conducted in Surau Gadang Village. This place was chosen to be the location of
the study because the subjects in this study were in that place. The type of
research in this study is a descriptive qualitative approach, which uses
qualitative data collection techniques to obtain information about a phenomenon
in the form of (Muhajirin
& Panorama, 2017). The Values of Islamic Education in the
Maintenance of Bodies in Surau Gadang Village, Padang
City. Through a qualitative approach, this study is expected to explain how the
Values of Islamic Education in the Implementation of Bodies in Surau Gadang Village.
The data collection techniques
and instruments used in this study were using interview and observation
techniques. According to Moleong, an interview is a
conversation with a specific intention. The conversation was carried out by two
parties, namely the interviewer who asked the question and the interviewee who
gave the answer to the question. The purpose of conducting interviews as quoted
by Lincoln and Guba includes constructing people, events, feelings,
motivations, and others.
Religious
Activities in Surau Gadang Village
Here are some religious activities
carried out by the people of Surau Gadang Village,
namely:
1. Manigo
Day, performed three days after a relative, family, or neighbor who has passed
away. This activity is usually carried out in the evening after maghrib prayer
or after isha prayer. Usually the host invites
relatives, distant family, neighbors and also invites
mosque worshippers as well as an ustad to be able to attend this activity. The
host serves a variety of foods, before the guests are allowed to eat the dishes
that have been provided by the host, usually the ustad first leads the prayer
to pray for the deceased or the deceased, after finishing praying the guests
are welcome to eat the dishes that have been provided by the host.
2. Mandoa
ka Bulan Puaso, usually the people of Surau Gadang before the arrival of the fasting month they carry
out mandoa activities. This activity is carried out
so that relatives, close family, distant family, and neighbors can forgive each
other before the entry of the holy month of Ramadan, and strengthen friendship
between others. Similar to the manigo
activity on the day above, the host provides food and guests can eat the dish
when the mandoa activity is over.
3. Weekly
Routine Study, this activity is carried out in the mosque closest to residents'
homes, this activity is carried out once a week. Usually
this activity is carried out at night after maghrib prayers.
4. Majlis
Ta'lim Monthly, this activity is usually carried out
once a month at the mosque closest to the residents' homes. This activity is
carried out in the morning until before the Zuhr prayer.
5. Mawlid
Nabi, this activity is carried out in commemoration of the Prophet's Mawlid,
this activity is usually carried out in the mosque closest to residents' homes.
6. Isra'
Mi'raj, this activity is carried out in commemoration
of Isra' Mi'raj, this activity is carried out in the
nearest mosque to residents' homes.
7. Hijri
New Year, this activity is carried out in commemoration of the first Muharram,
this activity is carried out in the mosque closest to the residents' homes.
Traditional
Tradition of Death in Surau Gadang Village
Based on the observations made by
researchers on Saturday, October 8, 2022, the procedures for holding bodies in
Surau Gadang Village are as follows:
The origin when someone has died,
then what is done is the family goes to the nearest mosque / mushalla to give news of death using a loudspeaker. Then
residents who hear it will go to the funeral home according to the address
addressed in the announcement. After that those who come to mourn will help the
process of organizing the body from bathing, kafani,
blaming, to the process of burial of the body. At the time of mourning
voluntarily they will bring rice and some will bring money (Sukarniawati, 2019).
The obituary was announced at a
nearby mosque or mushalla. After the family and
community know that there is a death disaster befalling someone, then people
will come to the address that has been announced. Before the implementation of
the funeral, pasambahan is carried out
under the umbrella. According to the prevailing custom, pasambahan
under the umbrella is carried out if the deceased is a person who has used
the custom (married person). Pasambahan
under payuang is carried out in the yard of the
house accompanied by traditional equipment. The customary equipment is
umbrellas, pillows, carano, and tamala.
After the completion of the pasambahan process under the umbrella, then people hold negotiations for the process of organizing the body led
by the mother of the house or the elderly. The negotiation ended with
the division of tasks in groups, namely:
1.
The group that bathed the corpse
2.
The group that shrouded the body
3. The
group that prepares the stretcher or stretcher of the corpse along with the
cloth and umbrella cover
4.
The group dug graves and made lalahat cover boards
5. Groups
call khatibs or imams and others
After
that, the group in charge of digging the grave will measure the length of the
body to determine the length of the grave to be dug. For women who are related
to the family will come by holding up a laurel containing the shroud as
well as flowers and rice in a plate of about one liter. Women who are not
related to the family come to visit (manjanguak)
only with money or rice. Also they bring cotton or purut to cover the grave cover board.
The
following are the procedures for holding the body according to traditions that
are still preserved in Surau Gadang Village, namely:
1. Bathing
the Corpse
The group in charge of bathing the
corpse immediately prepared the necessary equipment to bathe the corpse, such
as buckets filled with clean water, tamala,
bath soap, wet cloths, and water mixed with camphor. After all the equipment
for bathing the corpse is sufficient, the group leader will convey to the
family that the body is ready to be bathed.
Those who will bathe the body are
usually close family, consisting of the bako
(family on the father's side of the deceased), the family on the mother's side,
the family from the wife or husband of the deceased if the person concerned has
a family, and people of five tribes (urn, jambak,
malay, koto and tanjuang). In practice, those who bathe the corpse
are people who know the procedures for bathing the corpse in Islam and will be
led by one of the group members who will give instructions about it.
After everything was ready in the
bathing place, then the body was lifted from the bed to the place where he
bathed. Usually the place is located on the inside or
back of the house. The goal is that people who are not interested do not see
the corpse when bathing, because there may be things that are
not appropriate to see from the corpse. That is why it is permissible to bathe
the people mentioned above, what is seen or what happens when bathing should
not be told or revealed to others, because it is sinful according to religion.
If the deceased is a man, then the one who can bathe is a man plus a mother or
wife and children if he has a family with five tribes who are men. If
the deceased is a woman, then the one who can bathe her is a woman plus a
father, mother, husband, or children if she has a family with five tribes
who are women.
After the body is lifted from the bed
to the bathing place, it is placed on a rather high cot
for easy bathing and cleaning. The place must be covered, then the shirt and
pants are opened and the aurat covered with a wet
cloth. Then his head was faced to the Qibla by reading "Bismillaahirrahmaanirrahiim". Starting with
pouring water from head to toe from the right side of the body first three
times after that continue the left side of the body. Then massage his stomach
slowly and carefully, if there is still feces or dirt in his stomach can be
removed. Should use a rag in washing or washing the aurat
so that the aurat is not touched.
After getting everything wet, then
the body is cleaned of daki or dirt and then watered
once again with water and soaped all over his body with soap that has been
provided. After her whole body was exposed to new soap, it was doused once
again with water until the soap was clean from her body and the dirt was gone.
After that, it is repeated again to clean his body
from the remaining dirt that may still be left until clean then watered again
with clean water. After everything is clean, the corpse is then watered using
water that has been mixed with camphor, this aims to eliminate the unpleasant
odor on the body of the corpse.
If the body is female, untangle the
bun first so that the hair is wet as a whole, when it has been bathed the hair
is rolled back the corpse. Then just wipe with a dry towel or with a clean
cloth all over the body. After that, the body is abluted for its purpose to be
halted. After the body is ablution, the body is lifted back into the house to
be shrouded.
2.
Shrouding the Body
People who come to mourn, especially
relatives who are related, will bring shrouds, cotton, flowers, fragrances,
soap, and so on. These items are carried by women held up with a greeting
on their heads, usually they come in groups (groups of bako
or banana children). As a sacred sign and to ease the burden of
suffering of the family of the dead, they handed over a layer of shrouds of bako or banana children.
When the body was washed, the group
preparing the shroud went to work preparing enough shrouds for the deceased.
Before the shroud is cut by the siak people
preceded by reading "Bismillaahirrahmaanirraahiim",
then the shroud is cut, this is called manshing
when. Then together people dispose of the edges of the shroud which will
later be used for the rope to bind the body. The requirements for the shroud to
be used are:
1. The
shroud should be good, simple, and clean
2. The
shroud should be white
3. The
body of a man with three shrouds added with crooks, clothes, and deta
4. The
female body of three pieces of shroud is supplemented with oblique and mukena
After the body has been washed, it is
lifted into the house to be memorized by clever people and led by a siak or priest. The shroud that has been prepared in
the first layer is sprinkled with flowers and fragrances to taste. In the third
layer it is lined with cotton to make it soft and soft, then the corpse is
placed on it. Then the body above, especially in the folds of the body is given
cotton, also the face is covered with cotton. Before the body was wrapped, the
siak who led the burial process would say to the
mourners present that the body would be wrapped. Interested families will come
near the body to see its face one last time before it is wrapped. After that
the body is wrapped and tied with a rope that is torn from the edge of the
shroud as many as five pieces, the fastener is provided for the following
parts:
1. One
for fastening the top of the fabric (head)
2. One
for shoulder fastening
3. One
waist fastener
4. One
for fastening the thigh (hip)
5. One
for fastening the lower part of the body (legs)
After
the body has been tied, the body is ready to be taken to the mosque for prayer.
3. Shalat Jenazah
After the body has been memorized,
the body is ready to be prayed together in the mosque. The procedure for
performing the funeral prayer is that after the body is placed towards the
Qibla, then stand not far from where the body is parallel to its head if the
body is male. If the body is female, stand parallel in the middle of the body.
The funeral prayer is different from other fardhu
prayers because the corpse prayer does not use bowing and prostration, just
standing in harmony as follows:
1. Intention
2. Stand
tall
3. First
takbir
4. Reading
Al-Fatihah
5. Second
takbir
6. Shake
Blessings to the Prophet
7. Third
takbir
8. Prayer
for the dead
9. Fourth
takbir
10. Prayer
for the dead
11. Greeting
It
is better to be the imam in the funeral prayer is the father of the deceased
child or the child of the deceased father. If there is nothing capable of the
immediate family, then someone else is asked who can lead the funeral prayer.
After
finishing the prayer, the body is ready to be carried to the grave together.
Most of those who act in carrying the body on a stretcher to the grave are
young men in the nagari or young men who are members
of the death share. Before being carried to the grave there is usually a word
from the family to apologize to the mourners present for the mistakes, debts
both intentional and unintentional that the deceased committed during his life.
An unforgivable debt in order for the concerned to
contact the family of the deceased for settlement. The goal is for the deceased
to avoid all the sins that will incriminate him later in his grave.
4. Burial
After the body is halted, then put
into the stretcher (stretcher) of the corpse, then the stretcher is covered
with several layers of cloth, finally with a black or green corpse covering
cloth made of velvet cloth that reads "Innalillahi
wa innailaihi roji'un". When the stretcher is lifted, the
children of the deceased for those who have children (family), will pass seven
times under the stretcher of the corpse, this is called malingkungan
mayik. According to belief, this is done so that
his children do not always remember and dream with the spirit of their deceased
father or mother. Then the body was taken to the grave accompanied by people
who came to mourn. It is better to accompany the body to the grave, you must
walk behind the stretcher of the corpse calmly, no one shouts, and is orderly.
The body was taken to the grave with
an umbrella on it. After arriving at the grave, the body is placed on the edge
of the grave pit so that it is easy to remove and
lower the body into the grave. A total of four people entered the pit in charge
of receiving the body from above. After everything is ready, the body is
removed from the stretcher and lowered slowly into the grave
pit. In the grave hole the body was received by the four people, one holding
the head, one holding the shoulder, one holding the waist, and one holding the
leg. While people work in the pit of the grave, the people above spread cloth
over the grave so that the body and the people who work in the pit are not
exposed to heat.
After the body reaches the grave, the
body is placed on its right side, while the face is directed to the Qibla. His
cheeks were propped up with soil that had been lumped, then opened the rope
binding the corpse, before the body was covered with a board, the body was
first called to prayer for the male corpse and iqamahkan
for the female corpse, after that it was only covered with a lahat covering
board. After that, the corpse was slowly filled with earth, continuing to be
piled up while trampling it to make it solid. After finishing stockpiling the
body with earth, the burial ground should be elevated and planted pudding
sticks or something like that on the head and feet to indicate it is a grave,
then doused with rose water and sprinkled flowers on the grave. After that it
is closed by reading talqin and prayers by an ustadz.
Values
of Islamic Education in the Maintenance of the Funeral
There
are several values of Islamic education in the administration of corpses in
Padang City, especially in Surau Gadang Village,
namely:
1. Bathing
the Corpse
Based on an interview with Ibu Nurbaiti she said that:
"At the time of
bathing the corpse, the people of the five tribes also took turns bathing the
corpse".
The
value of Islamic education contained in it is the value of helping. In the case
of helping in the event of death, it is usually done by someone very willingly,
without calculation of getting help back, because helping the person who has
had the disaster is based on universal condolences in the human soul. And the
basis of help is also a feeling of mutual need, which is in the soul of the
community. The value of helping in the calamity of death in the community is
seen in its implementation or implementation, namely when bathing the corpse
assisted by people of five tribes.
Furthermore,
in an interview with Ibu Nurhayati she said that:
"The
host or the family of the corpse prepared a tamala
containing money and also prepared a sarong cloth for the people of the five
tribes".
The
value of Islamic education contained in it is the value of almsgiving. Because
the family of the corpse prepared a tamala
containing money, the money was for the person who participated in bathing the
body. As well as preparing sarong cloth to give to the people of the five
tribes. Because the family gave it sincerely and voluntarily without
expecting anything in return.
2. Shrouding
the Body
Based on an interview with Ibu
Nurhayati she said that:
"When tearing the
shroud is done by the Siak because it should not be done by just anyone,
because the Siak knows how to tear the shroud and the instructions about
it".
The value of Islamic education
contained in it is the value of responsibility. Because at the time of
tearing when (tearing the shroud) must be done by a knowledgeable person or
a person who has knowledge about it. Because those responsible for the process
of shrouding the corpse are Siak people who have knowledge and knowledge
about how to tear the shroud and shroud it.
3.
Blocking the Funeral
Based on an interview with Ibu
Nurhayati she said that:
"The body that is
ready to be prayed for should be prayed for so that the body is lightened by
punishment".
The value of Islamic education
contained in it is the value of reminding each other in kindness. This aims to
provide peace and alleviate his doom in the grave and provide lessons for the
living, and to remind each other in goodness and truth so that later when we
die in a state of husnul khatimah.
4.
Burying the Dead
Based on an interview with Ibu Nurbaiti she said that:
"Before the body was
taken to the grave, the family apologised to the
deceased who was present, perhaps during his life he had done something wrong
both intentionally and unintentionally. And also the
family conveys to the speaker if he has a debt to be begged to be sincere. If
anyone objected to getting it done with the family".
The value of Islamic education
contained in it is the value of forgiveness. Forgiving is a very noble act in
Islamic teachings, this is when the family of the deceased apologizes to the
mourners present if the body during life made mistakes either intentional or
unintentional. And also the value of alms if the
mourners give up the debt of the body.
Furthermore, in an interview with Ibu
Nurhayati she said that:
"Before the body is
taken to the grave, the children left behind by the body must perform the mayik malingkungan tradition
seven times."
The value of Islamic education
contained in it is the value of inshirah. This mayik malingkungan
tradition is carried out if the body has children, then the child goes around
under the coffin of the corpse seven times. This is done so that the child left
behind does not continue to remember him. The family of the dead should be
generous and accept all the decrees from Him.
Furthermore, in an interview with
Mrs. Nurbaiti she said that:
"When the corpse is
buried with earth, it should be watered with rose water and sprinkled on the
grave with flowers."
The value of Islamic education
contained in it is moral value. When the body has finished burial then watered
with rose water and sprinkled with flowers that have been provided (Jamal, 2017). This indicates
that when someone dies, we must remember the good side of the corpse and spread
good news so that the corpse can get good from what is rumored.
Discussion
The people of Surau Gadang Village have a tradition passed down from their
ancestors in the form of a traditional tradition of death. If someone dies who
has used custom (who is married), then his body is held according to custom as
well. However, in the traditional tradition of death there are Islamic
educational values in each of its implementations.
At the time of manjanguk,
mourners would bring rice or money. This is a form of condolences and is also
intended to ease the burden on the family of the dead. The value of Islamic
education included in it is the value of almsgiving, because mourners do it on the basis of sincerity and do not expect anything in
return.
Then
during the process of bathing the corpse, assisted by the people of the five
tribes and the family of the corpse gave money placed in the tamala along with a sarong cloth for the people of
the five tribes. The value of Islamic education contained in it is the value of
helping and the value of almsgiving. As human beings we should always help in
doing good and piety, and do not help in sinful and wrong deeds and alms is
giving a property or thing to someone voluntarily with no expectation of reward
(Sugesti, 2019) (Aziz et al., 2022).
�Then during the process of shrouding the
corpse, when it was about to tear when (tearing the shroud) the person
responsible for doing it was the Siak person. Because when tearing the
shroud should not be done by just anyone, let alone the person has no knowledge
about it. So it was the Siak who tore when as
well as giving instructions on how to shroud the body. The value of Islamic
education contained in it is the value of responsibility. In this death
tradition, the family entrusts the body to the shroud by the Siak people,
because that is what is taught in custom. Imam Ghazali said: The right of
fellow Muslims is to greet when you meet, to include prayers when you pray, to
pray when he coughs (sneezes), to visit when he is sick, to deliver his body
when he dies, to give advice to each other, to take care of his belongings when
left behind, to love him as you love yourself, and to hate him as you hate
yourself (al-Ghazali, 2003) (Atho, 2020).
Then when praying the corpse, in the
recitation of the corpse prayer is a prayer for the corpse. However, after the
body is prayed again by the imam praying the corpse and amined
by the congregation who participated in praying the corpse. The goal is that
those of us who are still alive always remember death and don't
just think about the world, so that later we will die in a state of solemnity.
The value of Islamic education contained in it is the value of reminding each
other in kindness. As in QS. Al-'Asr Allah says that exhorting each other for
the truth and exhorting each other for patience (Rambe, 2020).
Before
the body is taken to the burial place, the family apologizes to the mourners
present if the deceased during life made mistakes either intentional or
unintentional. Also, the family said that if the deceased during his life had
debts, please just let it go and if anyone objected, immediately settle it with
the family. The value of Islamic education contained in it is the value of
forgiveness and the value of alms if there are mourners who give up their
debts. Forgiving is forgiving sins and not punishing, erasing, and destroying
and being generous in forgiving others who have done wrong without being
accompanied by hatred in the heart.
Furthermore, carrying out the tradition of malingkungan mayik, this
tradition is carried out for families of the dead to have young children. This
tradition is done by lifting the body stretcher, then the children of the
corpse will surround the stretcher seven times. This is so that children and
families are willing and generous in accepting the destiny that God has
ordained. The value of Islamic education contained in it is the value of inshirah. Inshirah is an airy attitude, an attitude full of
willingness to respect others with their opinions and views.
And
when the body is buried, the grave will be flushed with rose water and flowers
that have been provided. It is intended that those of us who are still alive
only remember the good. If the body does good or bad things during its
lifetime, then we only remember the good things from the corpse. The value of
Islamic education contained in it is moral value. Morals, are ethics,
temperament, behavior or habits. Morals are deeply
ingrained mental attitudes that encourage their owners to do deeds.
Conclussion
In the article
"The Values of Islamic Education in the Implementation of the Corpse in
Surau Gadang Village, Padang City" presents a description
of the implementation of the traditional tradition of death and identifies the
values of Islamic education contained in the administration of the corpse. So
that the points of conclusion of the problems raised include:
The form and
implementation of the traditional tradition of death in Surau Gadang Village is the gathering of people of five tribes
before the bathing process begins, using carano when
bathing the corpse, wearing clothes and deta when
shrouding the male corpse and wearing mukena when
shrouding the female corpse, and carrying out the mayik
maenvironment process before the body is brought to
the grave.
The values of Islamic
education in the administration of the corpse are: bathing the corpse, the
value of Islamic education that exists is the value of helping. In addition to
the value of helping, the value of Islamic education that exists is the value of
almsgiving. Shrouding the corpse, the value of Islamic education is the value
of responsibility. Praying the corpse, the value of Islamic education that
exists is the value of reminding each other in kindness. Burying the dead, the
value of Islamic education that exists is the value of forgiveness. In addition
to the value of forgiveness, the value of Islamic education that exists is the
value of inshirah and moral values.
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