TAHLILAN SEBAGAI SINKRONISASI AGAMA DAN BUDAYA
(Perspektif Legal Maxim)
Abstract
Before Islam came, the majority of Indonesian people at that time are still Hinduism. Then Walisongo came to bring Islam and started to spread Islam doctrines in order to call the Indonesian who at that time were still keep up with Hindu doctrines, one of their doctrine called "pinde pitre yajna" which is better known as "tahlilan" right now. The pinde pitre yajna doctrines originally had a ritual/activity called "jagongan" this ritual works by talking late into the night, gambling, drinking liquor and also reciting magic spells at the funeral home. The method of discours that used by Walisongo is the method of assimilation of Islamic - Hindu culture by changing these bad habits with activities that are more Islamic. The magic spell that is usually recited is changed to the t}ayyibah (good) sentences. However, there are several Islamic sects that contradict with this method and then state that the teachings conveyed through the Walisongo contain elements of bid’ah (acts that were not taught by the Prophet Muhammad). This paper uses a qualitative method in terms of literature. In this journal the author wants to explain the facts of the concept of tahlilan using the maxim law perspective (ka>idah fiqhiyyah), namely the 'urf (tradition). Tahlilan can be justified as 'urf which is not in Islam because tahlilan is a misleading tradition then guided by the Walisongo in accordance with Islamic law without any coercion.
References
At-Thanthawi, Mahmud, Muhammad., 2021, Ushul al-Fiqh al-Islami. Mesir: Maktabah Wahabah, 2001.
Ade, Verawati., Affandi, Idrus., 2016, “Implementasi Nilai-Nilai Kearifan Lokal dalam Mengembangkan Ketrampilan Kewarganegaraan (Studi Deskriptif Analitik Pada Masyarakat Talang Mamak Kec. Rakit Kulim Kab. Indrigari Hulu Provinsi Riau).” JPIS, Jurnal Pendidikan Ilmu Sosial, Vol. 25, No. 1, ( Edisi Jum’at, 2016).
Buzama, Khoiruddin., 2012, “Pemberlakuan Teori-Teori Hukum Islam di Indonesia.”AL’ADALAH VOL.X, No 4 (Juli 2012).
Hakim, Nurul., 2017, “Konflik Antara Al-‘Urf (Hukum Adat) dan Hukum Islam di Indonesia.” Jurnal EduTech, Vol. 3, No. 2 (September 2017).
Hatimah, Husnul dkk., 2021, “Tradisi Tahlilan Masyarakat Banjar di Kecamatan Pahandut Kota Palangka Raya”, Syams: Jurnal Studi Keislaman, Volume 2 Nomor 1, Juni 2021.
Hilal, Syamsul., 2013, “Qawa’id Fiqhiyyah Furu’iyyah Sebagai Sumber Hukum Islam.” AL-‘ADALAH, Vol. XI, No. 2 (Juli 2013).
Harisudin, M. Noor., 2016, “‘Urf sebagai Sumber Hukum Islam (Fiqh) Nusantara.” Al-FIKR Volume 20 Nomor 1 (Tahun 2016).
Khadiantoro, Nur., 2017, “Penerimaan Tradisi Tahlilan dalam Kehidupan Sosial Masyarakat Desa Sokaraja Lor Banyumas.” E-Societas, Vol. 6, No.7 (2017).
Mas’ari, Ahmad, Syamsuatir., 2017, “Tradisi Tahlilan:Potret Akulturasi Agama dan Budaya Khas Islam Nusantara.” KONTEKSTUALITA Vol. 33, No. 1, 2017.
Minhaji, Akh., 2008, Islamic Law and Local Tradition; a Socio-Historical Approach. Yogyakarta: Kurnia Kalam Semesta.
Maimun, Ach., 2017, “Memperkuat ‘Urf dalam Pengembangan Hukum Islam”, al-Ihkam Vol. 12. No. 1 (Juni 2017).
Sartini. “Menggali Kearifan Lokal Nusantara: Sebuah Kajian Filsafati.” Jurnal Filsafat, Jilid 37 (Agustus 2004).
Sucipto., 2015, “‘Urf Sebagai Metode dan Sumber Penemuan Hukum Islam.” ASAS, Vol. 7, No. 1, (Januari 2015).
Syarifuddin, Amir., 2001, Ushul Fiqh, Jilid 2. (Jakarta:Logos), cet. Ke 2, 2001
Tim Penyusun, Kamus Bahasa Indonesia. (Jakarta : Pusat Bahasa Departemen Pendidikan Nasional).
Wariin Basyari, H. Lin., 2014, “Nilai-Nilai Kearifan Lokal (Local Wisdom) Tradisi Memitu pada masyarakat Cirebon (Studi Masyarakat Desa Satupok Kecamatan Mundu.” Edunomic, Jurnal Volume 2 No. 1 (Tahun 2014).
Warisno, Andi., 2017, “Tradisi Tahlilan Upaya Menyambung Silaturahmi.” RI’AYAH, Vol. 02, No. 02 (Juli-Desember 2017).
.png)
