The Kalimantan Social Studies Journal

Vol. 2, (1), October 2020

The Religious Values in Tradition of Batahlil in Banjar Pahuluan

Community
Muhammad Rezky Noor Handy
[email protected]
Social Studies Education Department, FKIP Lambung Mangkurat University
Mutiani
[email protected]
Social Studies Education Department, FKIP Lambung Mangkurat University
Muhammad Adhitya Hidayat Putra
adhitya.hidayat @ ulm.ac.id
Social Studies Education Department, FKIP Lambung Mangkurat University
Jumriani
[email protected]
Social Studies Education Department, FKIP Lambung Mangkurat University
Abstrak
Pendidikan karakter adalah komponen penting dalam pembangunan manusia dalam bentuk nilai. Pada
masyarakat Banjar terdapat nilai lokal agama dalam tradisi batahlil. Penelitian merupakan studi
kepustakaan dengan mengkaji naskah dan buku-buku mengenai budaya masyarakat Banjar. Batahlil
adalah berdoa bersama di Langgar dengan surat Al-Fatihah, surat Yasin, Zikir, Shalawat Nabi, dan doa
arwah. Batahlil ini bisa mengembangkan daripada nilai religius dan peduli sosial kepada sesama dalam
kehidupan beragama di masyarakat Banjar. Karena nilai-nilai lokal ini dikembangkan kepada para
peserta didik pada pembelajaran di kelas untuk menghadapi pendidikan abad ke-21, sehingga mereka
bisa berkembang dalam menghadapi perkembangan zaman.
Kata Kunci: Nilai Religius, Tradisi Batahlil, dan Urang Banjar.
Abstract
Character education is an essential component in human development in the form of values. In the
Banjar community, there are local religious values in the traditional batahlil. This research is a literature
study by examining texts and books on the culture of the Banjar people. Batahlil is praying together in
Langgar with Surah Al-Fatihah, Surah Yasin, Zikir, Shalawat Nabi, and prayers of spirits. Batahlil This
can develop rather than religious values and social care for others in religious life in the Banjar
community. Because these local values are designing for the students in classroom learning to face 21st-
century education so that they can develop in the face of the times.
Keywords: Religious Value, Tradition Batahlil, dan Urang Banjar.
PRELIMINARY
Education is one of the essential keys in human development in Indonesia; character
education is one form of value. The concept of the value of everything abstract can affect the
human being's behavior and character. Having a religious meaning from the perspective of the
social sciences is a value system that contains several conceptions about the construction of
reality, which play a significant role in explaining the structure of the normative and social
orders and understanding and interpreting the world around them. Meanwhile, culture is an
expression of human creations, works, and initiatives that contain values and messages of
religiosity, philosophical insights, and local wisdom from culture itself. Cultural values are
very noble and become an orientation in reference and act in everyday life (Jamalie, 2014;
Koentjaraningrat, 2009; Abbas et al, 2020).

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Urang Banjar (Banjar Society), one form of the tradition of Urang Banjar who lives in
the Hulu Sungai area, is batahlil, a tradition in which a procession is held to pray for spirits
who have died together by residents around the place of the deceased's residence. This activity
that involves many people shows a sense of social care for each other in everyday life, which
is inseparable from religious activities at Urang Banjar. Urang Banjar South Kalimantan has
activities in the socio-cultural field that exist in the community; these activities are very close
to local values (Syaharuddin, 2014; Bambang et al., 2017). So that local values are fundamental
now from the Banjar people's traditions or culture in the hope of being able to build character
education. This article tries to see from the traditions that social values have emerged in the
Banjar community that have survived. One of them is the tradition Batahlil in the Banjar Hulu
Sungai community as one of the rituals carried out by Urang Banjar to date by using the
literature review.

RESEARCH METHODS
This research uses library research by referring to experts' theories about a problem.
This study aims to examine texts, books, and publications on local culture from relevant
bibliographical texts raised as problems in this research topic. Sources of data used are relevant
data from previous research results. The steps taken include collecting library data, reading,
taking notes, and comparing literature then processed to produce conclusions. The data used
are secondary data from textbooks, journals, scientific articles, and literature reviews that
contain the concepts being studied (Zed, 2004).
This paper uses literary sources such as books on Islam dan masyarakat Banjar:
Deskripsi dan Analisa Kebudayaan Banjar by Alfani Daud, the book Urang Banjar dan
Kebudayaannya by Suriansyah Ideham et al, Dissertation Nilai-nilai Keislaman pada Tradisi
Masyarakat Banjar (Sebuah Analisis Pendidikan) by Tarwilah, an articles entitled Nilai-Nilai
Gotong Royong Pada Tradisi Bahaul Dalam Masyarakat Banjar Di Desa Andhika Sebagai
Sumber Pembelajaran IPS by Bambang Subiyakto et al., An article entitled Commemoration
Day in the Loving Memory of Famous Ulema as a Model of Enhancing Solidarity by
Syaharuddin et al. So that it supports the author to analyze the tradition batahlil in the Banjar
community and the values contained therein (Daud, 1997; Ideham et al., 2015; Syaharuddin,
Subiyakto, et al., 2019; Tarwilah, 2018).

RESULT AND DISCUSSION

The long journey from the Banjar people's history to the present day, especially when
Islam entered the Banjar Kingdom, came from Java, especially the Demak Kingdom's influence

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until it became the official religion of the Banjar Sultanate until now. Even though there are
many Urang Banjar claims to be Muslim. However, until now, several cultures carry out daily
activities or ceremonies heavily influenced by Islam. Urang Banjar is synonymous with Islam.
Islam has become a characteristic of Urang Banjar until now, which has survived (Daud,
1997).
Religion and culture have two things in common. Namely, both a value system and a
symbol system are quickly threatening whenever there is a change. Religion in the perspective
of social sciences is a value system that contains several conceptions about the construction of
reality, which play a significant role in explaining the structure of the normative order and
social order and understanding and interpreting the world. Meanwhile, culture is an expression
of human creations, works, and initiatives that contain values and messages of religiosity,
philosophical insights, and local wisdom. Kuntowijoyo's statement also reinforces that religion
and culture are two things that interact and influence each other. First, religion influences
culture in its formation. Its value is religion, but its symbol is culture. Second, culture can
influence religious symbols. Third, culture can replace value systems and religious symbols
(Jamalie, 2014; Zaqiah & Rusdiana, 2014).
In connection with the activities of religious traditions quoted from Ember et al. (2007)
regarding religion that religion is any set of attitudes, beliefs, and practices about supernatural
power. Such beliefs may vary within a culture and societies, and they may change over time.
The history of religion includes periods of strong resistance to change and periods of radical
change. One explanation for this cycle is that religious practices always originate during
periods of stress. Religious movements have been called revitalization movements to save a
culture by infusing it with a new purpose and new life (Werner & Ember, 1981; Ember et al.,
2007).
Quoting the statement from Schwartz (2006) argues that each person's values have
different degrees of priority. Specific values are valuable for one person, but not for others.
The following are conceptions of fundamental importance in human life: a) Values are beliefs.
Beliefs are closely related to emotions and are not objective; b) Value is a motivational
construct that refers to the goals someone is trying to achieve; c) The value represented by
specific behavior, which is different from concepts such as norms, and usually refers to a
particular action, object, or situation; d) Values lead to the selection of attitudes, policies, and
events. In this case, the values are using as a standard or criterion; e) Values are sorted by
priority. An individual's values form an ordered system of value priorities as individual

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characteristics. This value hierarchy also distinguishes individuals from norms and behavior
(Handy, 2018).
Besides from The Ministry of Education and Culture (2011) developed the value
concept, description value of culture, and national Character Education by Education
Development Culture and National Character:
Table 1. Description Value Value and Culture Education and National Character

Value Description

Attitudes and behaviors are obedient in carrying out the teachings of his
1. Religious religion, tolerate other religions' practice, and live in harmony with other
religions' followers.
Behavior-based efforts make him a person who can always be trusted in
2. Honest
words, actions, and work.
Attitudes and actions respect differences in religion, ethnicity, opinion,
3. Tolerance
attitudes, and actions of others who are different from oneself.
Actions that show orderly behavior and comply with various rules and
4. Discipline
regulations.
Behavior that shows serious efforts in overcoming various obstacles to
5. Hard Work
learning and assignments, and completing tasks as well as possible.
Thinking and doing something to produce a new way or result from
6. Creative
something that is already owned.
Attitudes and behaviors that are not easily dependent on others to complete
7. Independent
tasks.
A way of thinking, behaving and acting that values oneself and others'
8. Democratic
rights and obligations.
Attitudes and actions that always try to know something that they have
9. Curiosity
learned, seen, and heard.
A way of thinking, acting, and insight that places the nation's interests and
10. National Spirit
the state above the parts of themselves and their groups.
A way of thinking, behaving, and acting shows loyalty, concern, and high
11. Love for the
respect for language, the physical, social, cultural, economic, and political
Motherland
environment.

12. Rewarding Attitudes and actions encourage him to produce something useful for
Achievements society and recognize and respect others' success.

13. Friendly/ Actions that show a sense of pleasure to talk, socialize, and cooperate with
Communicative others.
Attitudes, words, and actions that cause others to feel happy and secure in
14. Peaceful Love
their presence.
15. Love to Read
The habit of taking time to read various readings that are good for him.
The
16. Care for the Attitudes and actions always seek to prevent damage to the natural
Environment environment and develop efforts to repair natural damage.
Attitudes and actions that always want to assist other people and
17. Social Care
communities in need.

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Attitude and behavior to carry out his duties and obligations, which he
18. Responsibility
should do, towards himself, society, the environment (natural, social, and
A person's
cultural), the country, and God Almighty.

Source: The Ministry of Education and Culture, 2011.

So from the 18 cultural and educational values developed by the Ministry of Education
and Culture, the conception that I developed is about religious values and social care for others
in the batahlil tradition, for example, as in research conducted by Bambang Subiyakto,
Syahruddin. and Gazali Rahman (2017) entitled "Nilai-Nilai Gotong Royong Pada Tradisi
Bahaul Dalam Masyarakat Banjar Di Desa Andhika Sebagai Sumber Pembelajaran IPS "
which raises the Bahaul tradition in the Banjar community, especially the people of the Tapin
area. The bahaul or batahlil tradition, there are elements of local culture that are identical to
those that are still preserved and are considered an integral part of the unity of the rite. In the
bahaul tradition, there is also the batahlil tradition, which in its implementation includes
reading by starting with reading surah Al -Fatihah, followed by reading Surah Yassin (Arabic:
‫)يس‬, reading a prayer, tahmid, and others until the end by reciting prayers together for the
deceased / the deceased who was just buried in the afternoon, besides that there is also
cooperation or cooperation activities bahaul Master Sekumpul Martapura where people Banjar
in South Kalimantan from each region go hand in hand in organizing or preparing a place to
rest either in their area or come to the Sekumpul, Martapura to help launch activities haul
teachers, besides there are also traditions Bahandil by Urang Banjar at Muara Kuin,
Banjarmasin City, including Bahandil Yasinan, Bahandil Qurban and Bahandil Death (Ayudya
& Rahman, 2019; Rajiani & Abbas, 2019; Subiyakto et al., 2017; Syaharuddin et al., 2020;
Abbas et al, 2020).
Activities of Batahlil also include in the funeral activities of Urang Banjar in South
Kalimantan. If someone dies, almost all villagers help what they can help families hit by the
disaster. They come to mourn with each of them donating a sign of grief, either in the form of
money or food ingredients; besides that, they also help from bathing, dressing, worshiping the
corpse, preparing tabala (Banjar: Coffin) to help dig graves and processions the burial (Ideham
et al., 2015).
A person who has died in the afternoon or evening has his funeral carried out the next
day, or just because he is for waiting, an heir who happens to be outside the area is forcing to
wait for him. However, this waiting time is usually only half a day at most (about 14 hours).
Because according to religious teachings (Islam), the sooner the body is buried, the better. If

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the new bodies can be buried after the heir's arrival, then the evening ceremony conducted
manjagai (Banjar: wait) deceased. In that event, carried on reading holy verses of Al-Quran
Surah Yassin or alternately the reward given to those who died.
After finishing burying the body, the residents provided with food to the host whose
family was buried, as a thank you for praying to the body and helping and praying for the body.
Furthermore, on the 3rd, 7th, 40th to 100th, the spirit family always holds tahlilan (ba-arwahan
in Banjar language), until every year, it is usually called Haul. Starting with reading the Al-
Fatihah letter, then reading the Yassin letter, Zikir, Shalawat Nabi, and finally reading the spirit
prayer. The congregation was provided with food as a closing ceremony. Tahlilan, is a tradition
in the form of gathering between residents to recite prayers, which is usually done when a
member of a family member has died, or to commemorate someone's death. Tahlilan is a typical
Muslim tradition in South Kalimantan and Indonesia. The composition of the tahlilan itself is
the book Per Size, namely the chapter of the deceased tahlil written by Syekh Jamaluddin al-
Banjary, the son of Syekh Muhammad Arsyad al-Banjary. In this gathering event, it is filled
with reading verses of the Al-Qur'an and the sentence of thayyibah, starting with reading the
letter Al-Ikhlash, Al-Muawwidzatain, Ayat Kursi, reciting Salawat, followed by reciting tahlil.
They are namely reading laa ilaha illallah. There are 40, 100, or 200 times the Tahlil,
depending on the master teacher's ability to see the situation and circumstances (Subiyakto et
al., 2017; Tarwilah, 2018).
Talking about the batahlil religious tradition in the Banjar Hulu Sungai community,
especially those in Rantau, Tapin Regency, this activity is carried out on the night after evening
prayer house deceased who have been buried or violated by inviting residents. From the
residence where residents are grieving. Besides, this activity is also carried out to gather
residents, and the main agenda of praying for the deceased's rewards who have just died. Apart
from Batahlil, a similar tradition of praying for the recently deceased with the name Baaruah
or Maaruah which is also the same process, namely reciting the Yassin surah and prayers for
the corpse that has just been buried so that his spirit is accepted by Allah SWT (Ideham et al.,
2015).
There is also a traditional batahlil in Ternate to support agricultural activities with a
prayer to the Almighty is God Almighty to be facilitated and multiplied their agricultural
sustenance. There is a pronounced difference with the name of the same tradition in two
different regions, namely in South Kalimantan and North Maluku, so that what becomes the
equation is the recitation of a prayer to the Almighty, namely Allah SWT (Izzah et al., Nd).
See the difference, but basically, they were both praying to the Almighty.

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Religious values are attitudes and behavior that dutifully implement the teachings of
their religion, practice the religion tolerant of others, and live in harmony with others. Religious
a strong stance in the embrace and enforce the religious teachings and reflect on his obedience
to their religion's education. Each performs above activities is always related to religion. View
of activities batahlil these from reading the holy verses of Al-Quran as Surah Al-Fatihah, Surah
Yassin, and others. Apart from that, they also read the Prophet's recitation, prayers, and finally
read the prayers of the spirits to Allah SWT with the hope of praying for those who have died
(Tarwilah, 2018).
Social care's value explains that social care is an attitude and action that always wants
to assist people in need. Talking about social concerns cannot be separated from social
awareness (Darmiyati, 2011; Nasih et al., 2019; Rahman & Galing, 2014). Social awareness is
the ability to understand the meaning of the social situation. The community's concern in
participating in batahlil activities as a part of the death ceremony in the Banjar community so
that by participating in or carrying out these activities can foster a sense of social concern for
fellow people because basically, humans are They cannot live alone. They are social creatures
(zoon politicon) and become a place of interaction for the surrounding community. They were
helping each other in what becomes a strength in the Banjar community of social concern.
By utilizing the social environment, especially in the values of the tradition, batahlil,
especially in the Banjar Pahuluan community itself, has a role in developing students'
awareness through religious activities in their surroundings. Values are expected to bring
students to activities, as an activity in the Banjar community. These values, combined with skill
21st-century elements and social capital, are expected to be able to reach the potential of
students to be sensitive to social problems that occur in society, have a positive mental attitude
towards correcting any imbalances that happen, and are skilled at overcoming every situation
that occurs daily day, both that befell themselves and society so that it can also enrich the
knowledge of students because it is not only limited in class but also learns to improve their
understanding, psychomotor and affective from the traditions around them (Abbas, 2013;
Abbas et al., 2016; Abbas, 2020; Jumadi et al, 2020; Mutiani & Faisal, 2019; Syaharuddin et
al., 2019; Abbas et al, 2019).

CONCLUSION
Batahlil as a form of the religious ceremony carried out by the acculturated Banjar
Pahuluan community. Activities of batahlil by praying for one of the residents who just died
together, either at home or in violation by reciting Yasin, recitation Shalawat Nabi, and finally

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reading the spirits' prayers so that from activities batahlil. Batahlil himself can develop a
concern for fellow citizens in religious life in the Banjar community. Doing it together will
bring out values such as religious values and social care values for fellow citizens. These values
are also developed for students to face 21st-century education to establish and maintain the
local Banjar culture.

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