Tahlilan Tradition: The Bond Of Betawi Brotherhood

JAKARTA - The archipelago is a country rich in traditions. Tahlilan is one of them. This tradition has been deeply rooted since the nation's ancestors embraced animist beliefs. Nothing can replace it. Including Hindu-Buddhist influences. Islamic scholars also adopted it as a religious rite. Ajian respects the dead and lasts forever. Even integrated with Islamic culture. Included in the life cycle of the Betawi people. Therefore, tahlilan has become the glue of the Betawi people's kinship.

Respect for the dead is not just a European monopoly. In the archipelago, death rites are performed festively, sometimes also grandly. The tradition is presented to pray for parents, relatives, grandmothers, grandfathers, or anyone who has died.

Moreover, respect for the dead has been lasting since the nation's ancestors adopted an animist belief system. In his belief system, the spirit of a recently deceased person will return home to visit his family. If the respect is considered lonely, the dead spirit will be angry and interfere with the lives of the living.

The death rite is developing. The spirits of the dead are believed to determine happiness. Or vice versa, bad luck for those who are still alive. This belief is rooted in every aspect of the life of the Bumiputra. From royalty to commoners.

Archipelago-style death rites have been replaced. The influence of the Hindu-Buddhist tradition is also not able to replace it. Islam is like that. However, Islamic preachers or clerics actually take the middle way. Islamic values that are flexible and not frontal are used. As a result, rites of honor for the dead were adopted. The tradition is then lasting known as tahlil or tahlilan.

“When Hinduism and Buddhism entered Indonesia, these two religions were unable to change the animist tradition. In fact, this tradition continued until Islam entered Indonesia, which was brought by the ulama, known as Wali Songo. After these people converted to Islam, they also continued to perform the ritual. As a first step, the previous scholars did not eradicate it."

"But diverting from the Hindu and Buddhist ceremonies to those with Islamic breath, so that they do not conflict with the main teachings of Islam. The offerings are replaced with rice and side dishes for alms. Mantras are replaced with remembrance, prayer and readings of the Koran. This kind of ceremony is then called tahlilan which has now become a tradition and culture for most people in Indonesia," said Andi Warisno in his writing in the Riayah Journal entitled Tahlilan Tradition Efforts to Connect Silaturahmi (2017).

The word tahlil itself is taken from Arabic which means an expression of pleasure or an expression of joy. Tahlilan is also carried out starting from the first night of the day of death, until the 7th night after death.

Then, Tahlil became a preacher, especially Wali Songo to spread Islam in Java, then the archipelago. The method is effective. This cultural or cultural approach proves that Islamic values can be flexible and flexible to blend in the tahlilan tradition. Therefore, Islam has a place in the hearts of the people. Even though there is a lot of debate that develops regarding who actually summarizes the prayers in tahlil.

"In fact, this tahlilan tradition has been going on long before NU was established, carried out by the community of Islamic boarding schools and students in the villages. It's just that, until now, who is the author of the râtib at-tahlil reading, cannot be clearly ascertained, "said Nur Khalik Ridwan in the book Encyclopedia Khittah NU: History of Thought Khittah NU (2020).

Entertainment is a form of human need. This is in accordance with the classic expression that humans are 'homo festivus', ie creatures who like festivals or entertainment. Betawi people for example. They know the four rites of life that are always carried out with joy: birth, circumcision, marriage, and death.

Rites of death for example. From a long time ago, Betawi people have been known to be the most open and tolerant of the traditions of the nation's ancestors. All forms of local traditions can be accepted with flexibility by them. As long as it has important values related to Islam, he said. The acceptance of the tahlilan tradition is proof.

Tahlilan is a part that Betawi people should not forget. It was always done with joy. In fact, Betawi culturalists say that the tahlilan tradition is often used as a momentum to tie the friendship. Those who previously rarely met, then the tahlilan event could be a meeting place again.

“In the context of Indonesia, the Betawi people are known as the most open and tolerant ethnic group. One of the forms is openness in accepting ancestral traditions such as the tahlilan tradition. Tradition is placed in an important position. A position that makes the tahlilan tradition an open space that can accommodate all people – regardless of profession – present in one place, one time. they haven't seen each other for a long time so they can meet."

“Another reason is that the tahlil tradition is more binding for Betawi people because tahlil can bridge many things. Tahlil does not only talk about obedience in carrying out religious orders. There's another thing. The tahlilan tradition can spawn a spirit of mutual cooperation, friendship, and a spirit of togetherness between one another,” said Betawi Culturalist Masykur Isnan when contacted by VOI, January 17.

Before the tahlilan tradition is perpetuated, usually the bereaved family makes news of the death through the nearest mosque. Neighbors and immediate family came to the funeral home. They help a lot. From taking care of the corpse such as bathing, shrouding, to burying.

In the evening, mourners are asked to come to the funeral home for tahlilan after the Isha prayer. It is carried out from the first day of death. The tradition is perpetuated until the seventh day. The tahlilan is also carried out on the 40th and 100th days of the death of the deceased or deceased. Then, for famous people or religious figures, every year a haul or commemoration day is held for the death of the figure.

“Every day – day and night – until the seventh day there is a recitation of the Quran on the grave. The visitors or mourners usually give shalawat money to the family of the deceased. The money is put in a basin or other container covered with a cloth and placed in front of the house.”

“While the bodies were being brought to the cemetery for burial, the neighbors' mothers cooked rice and makeshift dishes to feed those who had returned from the funeral. All costs incurred are taken from prayer money plus costs from neighbors voluntarily, because according to religion, taking care of the corpse is a shared obligation (fardhu kifayah)," concluded Abdul Chaer in the book Betawi Tempo Doeloe: Tracing the History of Betawi Culture (2015).

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