Eriga Sarmalinda, Abdul Karim, Nugroho

MAKNA SIMBOLIK TRADISI TOLAK BALA SEDEKAH PETANG JUM’AT PADA MASYARAKAT ISLAM DI DESA SUNGAI PINANG KABUPATEN MUSI RAWAS

Introduction

Makna simbolik tradisi tolak bala sedekah petang jum’at pada masyarakat islam di desa sungai pinang kabupaten musi rawas. Telusuri makna simbolik tradisi tolak bala Sedekah Petang Jum'at di masyarakat Islam Desa Sungai Pinang. Ungkap ritual, hidangan, dan kepercayaan akan berkah & keselamatan.

Abstract

Penelitian ini berjudul “Makna Simbolik Tradisi Tolak Bala Sedekah Petang Jum’at pada Masyarakat Islam di Sungai Pinang Kabupaten Musi Rawas.” Fokus penelitian ini adalah menganalisis makna simbolik yang terdapat dalam tradisi sedekah petang Jum’at sebagai bentuk tolak bala di Desa Sungai Pinang. Tujuan penelitian ini untuk menjelaskan tata cara pelaksanaan tradisi tersebut serta mengungkap makna simbolik yang dipercaya masyarakat setempat. Penelitian ini menggunakan metode kualitatif dengan pendekatan deskriptif. Data dikumpulkan melalui wawancara dengan kepala desa, tokoh agama, dan masyarakat berjumlah 20 orang, observasi terhadap proses pelaksanaan sedekah petang Jum’at, serta dokumentasi kegiatan terkait. Analisis data dilakukan melalui proses reduksi, penyajian, dan penarikan kesimpulan, sedangkan keabsahan data diperkuat dengan triangulasi waktu, sumber, dan metode. Hasil penelitian menunjukkan bahwa tradisi ini dilaksanakan sekitar pukul 14.30 WIB di rumah warga yang menjadi tempat penyelenggaraan. Seluruh masyarakat ikut serta dengan membaca Surah Yasin dan doa bersama. Hidangan seperti nasi tumpeng, wajik ketan, nasi punjung ayam kampung, bobonos, dan makanan lainnya dijadikan simbol sedekah. Masyarakat meyakini tradisi ini membawa keberkahan dan keselamatan bagi keluarga pelaksana serta masyarakat Desa Sungai Pinang secara umum.

Review

This study delves into a fascinating aspect of local Islamic tradition, specifically the "Makna Simbolik Tradisi Tolak Bala Sedekah Petang Jum’at" (Symbolic Meaning of the Tolak Bala Tradition of Friday Afternoon Charity) in Sungai Pinang Village, Musi Rawas Regency. The research aims to unpack the symbolic layers embedded within this Friday afternoon charity practice, which is believed to ward off misfortune among the local Muslim community. By focusing on the ritual's procedures and the underlying symbolic meanings held by its practitioners, the paper promises to offer valuable insights into the dynamic interplay between religious belief, cultural practices, and community cohesion in a specific Indonesian context. This topic holds significant anthropological and sociological relevance, contributing to the broader understanding of localized religious expressions. The methodology employed is qualitative with a descriptive approach, which appears highly appropriate for exploring the intricate meanings and cultural nuances of the tradition. Data collection methods, including interviews with key informants (village head, religious figures, and 20 community members), direct observation of the ritual, and documentation, demonstrate a robust multi-pronged strategy to gather comprehensive information. The abstract further indicates a rigorous approach to data validity through the application of time, source, and method triangulation, enhancing the credibility of the findings. The study reveals that the tradition involves communal participation, including Quranic recitation and prayer, held in a resident's home, with specific foods like *nasi tumpeng* and *wajik ketan* serving as central symbolic offerings. These findings effectively address the stated objective of describing the ritual's execution and its symbolic components. The results clearly articulate the community's belief in the tradition's efficacy to bring blessings and safety, not only to the host family but to the entire village, underscoring its role in fostering collective well-being and spiritual security. This research makes a pertinent contribution by meticulously documenting and interpreting a specific local custom, thereby enriching the academic discourse on Indonesian Islamic traditions and popular piety. To further enhance its impact, future research could potentially explore the historical evolution of this tradition, its connection to broader Islamic theological frameworks, or comparative studies with similar *tolak bala* practices in other regions. Overall, this paper presents a well-executed and insightful exploration of a culturally significant ritual, providing a solid foundation for understanding the symbolic universe of the Sungai Pinang community.

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