5099 Galley FuneralDatuak-Des2022
5099 Galley FuneralDatuak-Des2022
5099 Galley FuneralDatuak-Des2022
Fahmil Samiran
Fakultas Syariah, Universitas Islam Negeri Sjech M Djamil DJambek,
Bukittinggi, Indonesia
email: [email protected]
Helfi
Fakultas Syariah, Universitas Islam Negeri Sjech M Djamil DJambek,
Bukittinggi, Indonesia
email: [email protected]
Hendri
Fakultas Syariah, Universitas Islam Negeri Sjech M Djamil DJambek,
Bukittinggi, Indonesia
email: [email protected]
Ahmad Yunus Mohd Noor
Faculty of Islamic Studies, Universiti Kebangsaan Malaysia,
Bangi, Malaysia
email: [email protected]
Abstract
In Minangkabau may not be the only custom that occurs Salingka
Nagari, but each country has its unique features. This article describes
the religious value of the Datuk burial process in Minangkabau. This
study investigates the religious values in the traditional ceremony of
the death of a Datuk called Osong Kapali. This study uses qualitative
research with data collection using interviews and documentation
DOI: 10.19105/karsa.v30i2.5099
| 364
Religious Values in The Funeral Procession on The Datuk Wisdom
Introduction
West Sumatra is home to the Minangkabau ethnic group. West
Sumatra has a lot of distinctive characteristics, such as its culture, arts,
customs, language, etc. Minangkabau civilization has a matrilineal
system of descent based on the mother’s lineage.1 The Penghulu, a tribal
chief, controls Minangkabau’s political structure. Ancestry is the basis
for choosing the headman. Later, the headman will lead in establishing
1
Alexander Stark, “The Matrilineal System of the Minangkabau and its Persistence
Throughout History: A Structural Perspective,” Southeast Asia: A Multidisciplinary
Journal 13, no.(0) (2013): 1–13, https://www.researchgate.net/publication/32432
9469_The_Matrilineal_System_of_the_Minangkabau_and_its_Persistence_Through
out_History_A_Structural_Perspectiv.
DOI: 10.19105/karsa.v30i2.5099
365 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
2
Mhd. Isman, et al., “Local Wisdoms of Batagak Pangulu Tradition in
Minangkabau,” Journal of Research in Humanities and Social Science 5, no.1 (2017):
76-82, https://www.questjournals.org/jrhss/papers/vol5-issue1/L517682.pdf.
3
Lisna Sandora, “Nilai-Nilai Pendidikan Dalam Tradisi Batagak Pangulu di
Kabupaten Lima Puluh Kota,” Khazanah: Jurnal Sejarah dan Kebudayaan Islam :
17-24, https://rjfahuinib.org/index.php/khazanah/article/download/519/365.
4
Redo Ilhamsyafitra, “Batagak Urang Tuo Nagari Di Balai Baru Kecamatan
Kuranji Kota Padang,” Jurnal Elektronik WACANA ETNIK 6, no. 2 (Oktober 2017):
73 – 84, http://wacanaetnik.fib.unand.ac.id/index.php/wacanaetnik/article/view/71.
5
Lidia Mendrawati, et al., “Mengangkat Sang Pemimpin Tradisi Peresmian Batagak
Penghulu Persukuan Kaum Jambak Arau di Kabupaten Agam,”
Nusantara Journal for Southeast Asian Islamic Studies 18, no.1 (2022): 30-48,
https://ejournal.uin-suska.ac.id/index.php/nusantara/article/view/18537/795.
DOI: 10.19105/karsa.v30i2.5099
| 366
Religious Values in The Funeral Procession on The Datuk Wisdom
6
Mutaqin Alzamzami, et al., “Religious Social Values in the Wiridan Tradition in the
Village of Lubuk Bayas, North Sumatra,” KARSA: Journal of Social and Islamic
Culture 29, no. 1 (2021): 64–97, https://www.doi.org/10.19105/karsa.v29i1.2345.
7
A. Datuk Paduko Rajo, interview, Sungai Patai, July 4th 2021
8
R Iqbal Robbie, “Acculturation Coalesce Between Islamic Leadership with
Minangkabau Local Wisdom, ” Karsa: Journal of Social and Islamic Culture 29, no.
1 (2021): 128–51, https://www.doi.org/10.19105/karsa.v29i1.4239.
DOI: 10.19105/karsa.v30i2.5099
367 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
9
Saputra, 2019
10
Srimaharani Tanjung, et al., “The Tradition of Manjapuik Marapulai in
Minangkabau Culture,” KnE Social Sciences 3, no. 4 (2018): 878–890,
https://knepublishing.com/index.php/Kne-Social/article/view/1994/4444.
11
Robbie, “Acculturation Coalesce Between Islamic Leadership with Minangkabau
Local Wisdom Introduction The Minangkabau Community Has a Strong Cultural
Spirit, and Incidentally, the Culture in This Society Has a Democratic Style. This
Democratic Style Presupposes.”
12
Rada Desviana dan Masril, “Profil Anak Putus Sekolah di Nagari Sungai Patai
Kecamatan Sungayang Kabupaten Tanah Datar,” Jurnal Psikodidaktika 6, no. 1
(2021): 172–91.
DOI: 10.19105/karsa.v30i2.5099
| 368
Religious Values in The Funeral Procession on The Datuk Wisdom
Result
Sungai Patai Luhak Nan Tuo Tanah Datar (Cultural City)
Sungai Patai village is located in one of the regions in Luhak
Nan tuo Tanah Datar regency. Tanah Datar Regency is also identical to
the name of the cultural city wherein this region is close to the center of
Minangkabau kingdom, Pagaruyuang.13
Sungai Patai village is administratively located in the
Sungayang sub-district of Tanah Datar Regency. Sungai Patai village
has 11 kilometer square area or 16,81% of Sungayang sub-district area.
Sungai Patai village is 5 km from the district capital and 13 km from
the capital of Tanah Datar Regency. Sungai Patai village is
geographically located at 700-750 meters above sea level.14
The total population of Sungai Patai village is 2.006 people,
consisting of 1034 women and 927 men and 485 households. Balai
Tabuah village is 8 km wide with a population of 1.238 people, Talago
Jaya village is 3-kilometer square width with a total population of 768
people. This village has several formal education units, such as Primary
School 01 Sungayang, Primary School 16 Sungayang, and Sungai Patai
Private Islamic Junior High School. Moreover, there are several health
facilities, such as one units of public health service.15
According to history, the name of Sungai Patai village is
because, along the river flow surrounding that place, there are a lot of
big patai trees. When the people spread from Talago Tinggi, they
13
Fani Ratny Pasaribu, “Manajemen Istano Basa Pagaruyung,” Jurnal Pariwisata 6,
no. 1 (2019): 71–79, https://www.doi.org/10.31311/par.v6i1.5089.
14
Vandi Pratama, “Manyerakkan Piti Dalam Upcara Kematian Di Nagari Sungai
Patai,” https://nagarisungaipatai.blogspot.Com/2015/06/Manyerakkan-Piti-Dalam-
Upacara-Kematian.html, 2015, https://nagarisungaipatai.blogspot.com/2015/06/man
yerakkan-piti-dalam-upacara-kematian.html.
15
Admin Palanta, “Nagari Sungai Patai, Sungayang, Kabupaten Tanah Datar,”
langgam.id, 2020, https://langgam.id/nagari-sungai-patai-sungayang-kabupaten-
tanah-datar/.
DOI: 10.19105/karsa.v30i2.5099
369 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
preferred to clear the land around patai trees. So, the name of the village
became Sungai Patai.16
In the research note of N.Z. Datuk Paduko Jalelo which is still
related to the origin of Sungai Patai village is written something related
to the requirement of a town in Minangkabau system and the necessity
of the village are: “adat basandi syarak, syarak basandi kitabullah,
penghulu mamagang sako jo pusako, panghulu nagari jo kerapatan dan
nagari balabuah batapian, bamusajik balai” (custom based on religion,
a religion based on Al-Qur’an, a tribal leader is given custom title and
the tribal property, there are headman and the officer who solve the
customs issue, and the public facilities such as the village, road, public
bathroom, mosque, market, and meeting place).17
At that time, every person who moved to a new place had to
build a Rumah Gadang (Minang traditional house) through
cooperation. However, the community needed help to fulfill one
requirement: a road. Several meetings are conducted in Balai (a meeting
place) without a roof to discuss it to solve that problem. Nowadays, the
meeting place is named Medan nan Bapaneh (a meeting place that has
no roof).18 Medan nan Bapaneh is registered in Cultural Heritage
Archeological Centre (CHAC) Batusangkar, registration number
22/BCB-TB/A/12/2007, and there are 30 seat back stones with U-
shaped and a pile of rock at the center.
At that time, they lacked food supplies, drastically causing
population growth. Based on the agreement of Datuk nan tigo puluh
and tuanku nan empat puluh led by Datuk djo mandur, they agreed to
16
Andi Amri et al., “Tungku Tigo Sajarangan, Tali Tigo Sapilin: A Strategy Towards
World Class University Based on Local Wisdom Perspective,” AL-ISHLAH: Jurnal
Pendidikan 13, no. 1 (2021): 31–40, https://www.doi.org/10.35445/alishlah.v13i1.
386.
17
Datuk Lelo Nan Putiah, “Wawancara Terstruktur,” 2021, wawancara.
18
Aulia Rahmat, “Civil Society Nagari Minangkabau: Restrukturisasi Adat Dalam
Lintasan Kebijakan,” Bakaba: Jurnal Sejarah Kebudayaan Dan Kependidikan 8, no.
1 (2019): 1–14, https://www.doi.org/10.22202/bakaba.2019.v8i1.3453.
DOI: 10.19105/karsa.v30i2.5099
| 370
Religious Values in The Funeral Procession on The Datuk Wisdom
move into the new place. They finally moved and stayed in koto rajo.
As a result, the new term rose:19 “Nan bajanjang di sungai patai dan
bapintu ka koto rajo” based on the proverb above, people obeyed their
leader, together with DT. Rajo Mandur, they passed a new road from
the meeting place. From that position, Datuk back of and point out koto,
region started from ikua koto to kapalo koto. At that place, a new road
was built.20
At the same time, they built a mosque in the village; they also
constructed a rice field. The rice field irrigation made is named bandar
buluh kasok. That place is an area having many upstream roots and
bandar buluh. Moreover, there are many roots, especially Buluh
Sikasok.21 After the construction of rice field irrigation, they made
watering the importance of the village. Irrigation is in the form of a
drain named bandar pulang. Thus, the other irrigations are built called
new gutters. All irrigation facilities were constructed in the era of
kelarasan sungai tarab. After moving from Talago Tinggi, the
construction of the mosque and customs meeting place of Sungai Patai
government started. The leading system of Sungai Patai consists of 30
penghulu, tribal leaders. The leadership of Sungai patai includes a
custom federation wherein this place is under the partnership of Sungai
Tarab.22
Methods
19
Tim Penyusun et al., “Monografi Adat Salingka Nagari,” 2017.
20
Asrinaldi Asrinaldi and Yoserizal Yoserizal, “Problems with the Implementation of
Adat Basandi Syarak Syarak Basandi Kitabullah Philosophy,” Masyarakat,
Kebudayaan dan Politik 33, no. 2 (2020): 162, https://www.doi.org/10.20473/mkp.
v33i22020.162-173.
21
Salman Alade, “Pertentangan Hukum Adat dan Hukum Islam Di Minangkabau
Dalam Novel Mencari Cinta Yang Hilang Karya Abdulkarim Khiaratullah (Tinjauan
Sosiologi Sastra),” Jambura Journal of Linguistics and Literature 1, no. 1 (2020): 36–
49.
22
Saputra, “Makna Simbolik Tradisi Bakayu Dan Mangampiang Di Nagari Batipuah
Ateh Kecamatan Batipuah Kabupaten Tanah Datar Provinsi Sumatra Barat.”
DOI: 10.19105/karsa.v30i2.5099
371 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
23
Elfiani Elfiani et al., “Manjalang Niniak Mamak: Makna Komunikasi Verbal dan
Non-Verbal di Nagari Gunuang Malintang Kecamatan Pangkalan Luhak Limo Puluah
Kota,” Satwika : Kajian Ilmu Budaya Dan Perubahan Sosial 6, no. 1 (2022): 153–66,
https://www.doi.org/10.22219/satwika.v6i1.20789.
24
Yohanes Sehandi and Rosalia Mulia Maju, “Nilai-Nilai Religius Dalam Upacara
Adat Rowa Pada Masyarakat Manggarai di Flores,” Jurnal Retorika 3, no. 2 (2022):
127–37.
25
Schwartz, S. H., “An Overview of the Schwartz Theory of Basic Values,”
Psychology and Culture 2, no. 1 (2012), https://doi.org/10.9707/2307-0919.1116.
DOI: 10.19105/karsa.v30i2.5099
| 372
Religious Values in The Funeral Procession on The Datuk Wisdom
Results
The steps of the Datuk funeral custom ceremony in Sungai
Patai. The custom ceremony of Datuk burial in Sungai Patai started with
several processes:
26
Sagiv, Lilach Sagiv, and Shalom H. Schwartz, “Personal Values Across Cultures,”
Annual Review of Psychology 73 (2022): 517-546,
https://www.annualreviews.org/doi/10.1146/annurev-psych-020821-125100#_i47.
27
Donny Khoirul Azis and Tri Lestari, “Nilai Nilai Religius Dan Tradisi Ziarah Kubur
Malam Syekh Baribin di Disa Sikonco Kecamatan Nusawungu Cipacap,” Pusaka;
Jurnal Khazanah Keagamaan 8, no. 1 (2020): 113–24.
28
K. A. A. Gamage, et al., “The Role of Personal Values in Learning Approaches
and Student Achievements,” Behavioral sciences (Basel, Switzerland) 11, no,7
(2021): 1-23, https://doi.org/10.3390/bs11070102
29
Auliarahman, “Osong Kapali,” https://Budaya-Indonesia.Org/Osong-Kapali, 2018.
DOI: 10.19105/karsa.v30i2.5099
373 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
Mangaji Adaik
The procession of mangkaji adat is conducted after the
agreement about Datuk tomb. It is a process to determine the amount of
30
Ibid.
31
Fahmil Samiran et al., “Values behind Osong Kapali Ceremony: Sociocultural
Review of Indigenous and Religious Tradition,” El Harakah: Jurnal Budaya Islam
24, no. 2 (2022): 263–81, https://www.doi.org/10.18860/eh.v24i2.17338.
32
N. Intan Panghulu, “Wawancara,” 2021.
33
Penyusun et al., “Monografi Adat Salingka Nagari.”
DOI: 10.19105/karsa.v30i2.5099
| 374
Religious Values in The Funeral Procession on The Datuk Wisdom
34
Auliarahman, “Osong Kapali.”
35
Pratama, “Manyerakkan Piti Dalam Upacara Kematian di Nagari Sungai Patai.”
36
Penyusun et al., “Monografi Adat Salingka Nagari.”
37
Irvan Zainora, “Wawancara Terstruktur,” 2021.
38
Ibid.
DOI: 10.19105/karsa.v30i2.5099
375 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
not utilize nails but used a bar. Osong Kapali uses cover cloth, but
Sonduak-Sonduak uses cover cloth.
From the past until now, someone with a contribution and
position will be respected when he dies cause of the contribution to the
community. In ancient kingdoms, when the king was given a title, the
king conducted a wedding ceremony, or even when the king abdicated,
he wore “kacang kapali” (nowadays called Panca Persada). Kacang
kapali is the great symbol of Penghulu.39
Therefore, based on the agreement of the Sungai Patai
community, every Penghulu must attend the Penghulu funeral
procession.40 The amount of Kupang paid by Datuk is varied according
to the position in traditional government. If Datuk Pucuak died, the
custom debt which must be paid is 32 Kupang; if Datuk Andiko died,
the custom debt which must be paid is 24; if Dubalang dead, the debt is
eight Kupang dan if the government staff died, the debt is 16 Kupang.
Kupang is value agreed by all of Datuk in Sungai Patai. The amount of
Kupang paid by Datuk is varied according to the position in traditional
government. The highest rank in traditional government is led by Datuk
Pucuak.41
The debt is used for the customary ceremony of dead Datuk. In
the traditional government of Sungai Patai, Datuk Pucuak is the highest
leader in custom structure.” Datuk Pucuak led several tribes called
pasukuan (group of tribes). There are four pasukuan in Sungai Patai,
which consists of 4 groups. The pasukuan existed on Sungai Patai
village is pasukuan Koto Piliang Tanguang Payobada, Pasukuan Tigo
Niniak Singkuang Bodi and Caniago, pasukuan Salo Nan Tujuah Salo
39
Mira Hasti Hasmira et al., “Mayanda: Suatu Tradisi Dalam Upacara Kematian Pada
Masyarakat Nagari Talang, Kabupaten Solok, Sumatera Utara,” 1990.
40
Auliarahman, “Osong Kapali.”
41
Penyusun et al., “Monografi Adat Salingka Nagari.”
DOI: 10.19105/karsa.v30i2.5099
| 376
Religious Values in The Funeral Procession on The Datuk Wisdom
42
Panghulu, Interview, Sungai Patai, July 4th 2021
43
Yodi Fitradi Potabuga, “Pendekatan Antropologi dalam Studi Islam,” Transformatif
4, no. 1 (2020): 19–30, https://www.doi.org/10.23971/tf.v4i1.1807.
44
Auliarahman, “Osong Kapali.”
45
Lalu Ahmad Busyairy, “Akulturasi Budaya Dalam Upacara Kematian Masyarakat
Kota Santri Kediri Lombok Barat,” Harmoni 17, no. 2 (2018): 228–43, http://www.
doi.org/10.32488/harmoni.v17i2.328.
DOI: 10.19105/karsa.v30i2.5099
377 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
Osong Kapali
Osong kapali is a unique coffin, which is still made using the
traditional way, that is, using a peg and tie system without nails, the
same as the building of rumah gadang in Minangkabau. Osong kapali
is made from palm leaf and bamboo. Osong kapali is created by
dubalang nan barampek. Dubalang comes from a different tribe.
Dubalang nan Barampekis consisted of Melayu, titled Togok, Salo,
titled Tan Gagah, Mandahiliang titled Galoga; the tribe Koto titled Tan
Dilangik; and the tribe of Caniago titled Tan Kalomok. After Osong
Kapali is made, continue with the setting of the black umbrella (symbol
of leader greatness, samiri fabric as Datuk wisdom symbol, and kain
Deta Katagi, the emblem of broad and clear thinking). After Osong
Kapali is created, the next step is setting the custom cloth.
Osong Kapali is a basket made by dubalang nan ampek,
representing a different tribe. Osong kapali is made from bamboo and
leaf midrib enau. The dubalang process the primary material into a
coffin called Osong kapali. In ancient times, people did not use nails to
form an Osong Kapali, but only used ropes and peg systems to string
the bamboo. This method is similar to the manufacture of Rumah
Gadang in Minangkabau. Unlike the case of the current resident, people
already use nails as a tool to assemble the bamboo into a coffin. It is
just that physically, the shape of Osong Kapali is still the same as the
old form. While Bundo Kanduang process put on adaiak cloth (custom
cloth) is to be covered in a custom coffin. The involvement of Bundo
Kanduang, in this case, reflects that the figure of this female elite should
not be forgotten or ignored in Minangkabau society and culture.
However, the role of Bundo Kanduang is significant and respected by
the Minangkabau community. All policies that will be decided by the
Minangkabau elite (niniak mamak, alim ulama, and cadiak pandai) are
generally always based on consideration/ approval from Bundo
Kanduang.46
46
Penyusun et al., “Monografi Adat Salingka Nagari.”
DOI: 10.19105/karsa.v30i2.5099
| 378
Religious Values in The Funeral Procession on The Datuk Wisdom
Maghocak
The procession of Marocak (spreading coins) is the most unique
process of the many series of Osong Kapali processes. Marocak is an
activity to spread coins to the community along the road to Pandam
Pakuburan Penghulu. Marocak activities were carried out ‘anak pisang’
(‘small’ banana child) of the deceased chieftain. Money coins money
will be stocked IE money Rp 500 and money Rp 1000 with the amount
reaching about Rp 500.000 the money reserved provided by the sangha
or the matrilineal family left by Penghulu. The Marocak ‘small’ banana
(child) is from a Penghulu family, boys aged eight years to adult men;
some requirements must be met to become a Penghulu in Minangkabau.
DOI: 10.19105/karsa.v30i2.5099
379 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
Manigo Ari 47
When the body of the chief was buried, one of the
representatives of the Sipangka performed Sambah Kato Togak
(standing speech). The Sipangka read the Minangkabau pasambahan
text called Pasambahan Alam. Pasambahan addressed Datuk Pucuak as
representatives of all communities who have been present at the
Pandam cemetery. The family of the deceased apologized to the dead.
Manigo Ari procession is commonly carried out in every death
47
Zainora, “Wawancara Terstruktur.”
DOI: 10.19105/karsa.v30i2.5099
| 380
Religious Values in The Funeral Procession on The Datuk Wisdom
Religious Values
In the context of culture, all aspects of death rituals are based on
customs passed down from generation to generation. Similarly, the
48
Siska Elasta Putri, “Social Values in Funerary Ceremony Research on Lintau Buo
Community, Tanah Datar Regency,” ALFUAD: Jurnal Sosial Keagamaan 5, no. 2
(2021): 26-37, https://ojs.iainbatusangkar.ac.id/ojs/index.php/alfuad/article/down
load/4263/2213.
49
A. Sebastian, “Matrilineal practices among muslims: An ethnographic study of the
Minangkabau of West Sumatra,” Ethnography 0, no. (0), https://journals.sagepub.
com/doi/10.1177/14661381221147137?icid=int.sj-abstract.citing-articles.5.
DOI: 10.19105/karsa.v30i2.5099
381 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
50
Abdul Rahman, Muhammad Syukur, and Abdul Aziz, “Suru Maca : Tradisi
Menyambut Bulan Ramadan Masyarakat Desa Pakkabba Kabupaten Takalar
Sulawesi Selatan,” SMart 6, no. 2 (2020): 277–91.
DOI: 10.19105/karsa.v30i2.5099
| 382
Religious Values in The Funeral Procession on The Datuk Wisdom
Trust Value
First is the belief in a person’s death; even if he dies, he will
return to the creator. The value of this trust is seen in the process of
expressing an apology by the family called by the Minang community
Sorry Karilahan.51 When God created man, he created man, and he
created man, and he created man, and he created man, and he created
man, and he created man, and he created man. So, this part of the Patai
River community believes and has the belief that living humans will
die.
Secondly, The belief in the human soul. In addition to believing
in God as the creator, the people of Nagar Sungai Patai, in the funeral
ceremony of Datuk in Minangkabau called Osong Kapali, also believe
that man is a creature besides it has a body (body), but also a soul
(spirit). The body is understood as the part of the human being that can
be seen and felt. In contrast, the soul is a part that cannot be observed.
Direct, yet believed to exist through thought, feeling, and will. The body
will pass away through death; the soul will remain alive.
51
Syamsuddin Udin, Sastra Lisan Minangkabau: Tradisi Pasambahan Pada Upacara
Kematian (Departemen Pendidikan dan Kebudayaan RI, 1998).
DOI: 10.19105/karsa.v30i2.5099
383 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
For the people of Nagari Sungai Patai, the death of a Datuk has
a social and religious impact. In a certain sense, death is a form of
disharmony between man, the ancestors, and God. Therefore, death is
called Susa (mourning) or mourning. In that context, the meaning of the
word reconciliation means restoring a relationship or relationship to its
original state. Here are some sayings related to the value of
reconciliation in the Datuk funeral ceremony in Minangkabau.52
First, the value of brotherhood in the funeral process Datuk in
Minangakabu is seen in the process of making osong kapali. Where all
elements are involved such as Niniak Mamak, Dubalang Nan
Barampek, Datuk Pucuak, Bundo Kanduang, Anak Pisang. The
meaning of the value of brotherhood in this context is in the form of
family solidarity shown in the phrase “mati janguak manjanguak”
which means when there is someone who dies then the neighbors, and
relatives come to visit the house or family afflicted by the death of loved
ones such as Datuk as the supreme leader in Minangkabau. The value
of salvation in the context of the Datuk funeral ceremony is a value
related to God as the purpose of human life. This value includes
holiness, protection, heaven, and the hereafter.
Discussion
Procession Datuk in Minangkabau
Religious values are derived from religion in which there are
values of worship, jihad, discipline, and example, which is all based on
the teachings of Islam so that humans can get closer to Allah SWT. The
value of worship as a sign of human obedience to God is carried out in
everyday life, such as prayer, fasting, zakat, hajj, reading the Qur’an,
qurban, dhikr, i’tikaf, and so forth. While the value of jihad is the
encouragement of human beings to do a real struggle based on the
purpose of human life, both concerning God and fellow human beings,
as well as nature, with the desire to strive, it must be based on real effort.
52
Auliarahman, “Osong Kapali.”
DOI: 10.19105/karsa.v30i2.5099
| 384
Religious Values in The Funeral Procession on The Datuk Wisdom
53
Enok Anggi Pridayanti, Ani Nurani Andrasari, and Yeni Dwi Kurino, “Urgensi
Penguatan Nilai-Nilai Religius Terhadap Karakter Anak Sd,” Journal of Nnovation in
Primary Education 1, no. 1 (2022): 40–47.
DOI: 10.19105/karsa.v30i2.5099
385 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
symbolizes the purity of a Datuk’s heart during his life. There are also
data-shaped fabrics. It reflects the wisdom of a wise man in his life.
There is also a black Patuang depicting the greatness of a Datuk in
Minangkabau. Apart from being a benchmark in everyday life, he has
also become an example for people in Minangkabau, especially the
Patai River, in their lives, interacting with others. Village officials carry
out social and religious activities with morals (behavior) shown to the
community as an example of a role model for the Minangkabau
community.
Conclusion
rom the description above, it can be stated as follows: social
values that can be used as a handle life in behaving in everyday life that
is reflected in the funeral procession Datuk in Minangkabau, namely:
religious values contained in the funeral procession Datuk in
Minangkabau is (1) the value of worship that is reflected in the
procession “men-sholat-kan” (to praying) the body of a Datuk and; (2)
the value of love for the leader, when viewed from its historical roots
that the birth of the tradition of Osong Kapali is to glorify a leader
(Datuk) in Minangkabau; (3) gratitude and generosity. It is manifested
when Marochak and Manyerakan Pitih before Datuk’s funeral in
Minangkabau by throwing coins of Rp.500 and Rp. 1.000; (4) the value
of trust and exemplary, reflected in the attributes used in the
manufacture of Osong Kapali such as white cloth symbolizes the purity
of the heart of a leader, deta-shaped Samiri cloth symbolizes the
intelligence of a Datuk in Minangkabau and black umbrella symbolizes
the greatness of a Datuk in Minangkabau
Bibliography
Alade, Salman. “Pertentangan Hukum Adat dan Hukum Islam di
Minangkabau dalam Novel Mencari Cinta Yang Hilang Karya
Abdulkarim Khiaratullah (Tinjauan Sosiologi Sastra).” Jambura
DOI: 10.19105/karsa.v30i2.5099
| 386
Religious Values in The Funeral Procession on The Datuk Wisdom
DOI: 10.19105/karsa.v30i2.5099
387 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
DOI: 10.19105/karsa.v30i2.5099
| 388
Religious Values in The Funeral Procession on The Datuk Wisdom
DOI: 10.19105/karsa.v30i2.5099
389 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor
DOI: 10.19105/karsa.v30i2.5099
| 390