Batunggu Kubur Tradition: Exploring the Interplay of Spirituality and Social Cohesion in Banjar Society

Abstract

The tradition of grave burying is one of the cultural heritage of the Banjar community in South Kalimantan, full of spiritual and social values. This tradition grew from a combination of pre-Islamic local customs and Islamic teachings deeply rooted in the lives of the community. This grave-burying tradition has the background to strengthen the bonds of brotherhood and show social concern in the form of ta'ziyah and togetherness in times of grief, which makes it unique to study. Several previous studies have examined the phenomenon of the grave burying tradition around the living hadith of the implementation, laws and views of scholars about grave burying. What distinguishes it from this study is that the perpetrators of this tradition are not only Banjar people but also those from outside the area. In addition, this tradition is also a means to reflect on life before death. Based on observations of the socio-cultural realities of the community at the location, this study uses a descriptive qualitative method with data collection techniques based on observation and in-depth interviews with residents, grave guards and RKM (death pillars) around the Amuntai Muslim Residents' Cemetery Complex (HSU) as informants. Based on the results of observations and interviews, several motives for carrying out the grave burying tradition can be obtained. First, the community's belief in the arrival of the angels Munkar and Nakir immediately after the mourners leave the grave is the theological basis of this tradition. Although not explicitly mentioned in the Qur'an or Hadith as mandatory worship, this tradition is considered not to be contrary to Islamic teachings as long as it is carried out with good intentions and does not contain elements of shirk. Second, its implementation involves the activity of reading the Qur'an around the grave for several days after the funeral, with the aim of providing peace for the bereaved family and praying for the deceased to obtain spaciousness in the grave. Third, in the context of values, the grave guardrail reflects Islamic values such as compassion, care, social solidarity, and respect for the corpse. This tradition also shows a form of obedience and community effort in maintaining a spiritual relationship between the living and the deceased. Thus, the grave guardrail is not only a local cultural heritage but also a manifestation of Islamic values in the daily lives of Muslims in South Kalimantan and its surroundings.

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