The tradition of togetherness in society that is in line with Islamic law must be preserved. However, in fact, in the field, the tradition of social feeling in society is fading day by day. It could be due to the influence of increasingly sophisticated globalization. Economic needs are increasing, time needs are getting tighter.
Sorry, it is not an exaggeration if I say that in today's era,
"Money is above everything".
Believe it or not, the facts prove it.
The tradition of the Acehnese people in the interior of North Aceh, Pidie and other areas of Aceh around the 70s still gave alms to all residents who were present at the grave after the funeral. Then this tradition with various considerations has disappeared.
Likewise in the past by teungku petuah, starting to read the Qur'an at night at the deceased's house. Now it is said that it is better to read the Qur'an in the grave after the funeral.
When there is a disaster in the village, the family immediately reports it to the imum syik to be announced at the menasah or mosque, except for those who died after 12 midnight, usually it will be announced the next day. However, it also depends on the condition of the body and other considerations.
When residents hear the announcement
"innalillahi wainnailaihi raji'un,"
All residents focus on wanting to know who and where the person died. Spontaneously, residents stop all personal activities to flock to the funeral home with alms or other donations.
What is certain is that community leaders who arrive more quickly, immediately prepare all the necessary needs, including a basin filled with rice as a container for giving donations.
Likewise, among the youth, they continue to gather their strength to put up tents by working together.
Considering that there is a fairly large village, so that the distance between one hamlet and another is almost 4 kilometers. Regarding closing shops or stalls, it can be adjusted, what is important is that all residents feel called to attend as a last respect for the deceased. Sometimes there are children of the deceased who are far away, should they wait or not?
This is a special consideration from the imum syik, including consideration of time, the condition of the body, which peurle peugah the body must be buried immediately, hanjeut trep beuta peu preh.
When releasing the body from the funeral home, a religious figure delivers brief advice in the form of final messages, including an apology for all the mistakes of the deceased and a special mandate from the owner of the house.
"Nyoe lam 7 uroe 7 malam neu tet panyoet bak rumoh kamoe".
Which means, the family opens the door of the house as wide as possible for guests who want to visit and pray for 7 uroe 7 malam.
In serving thousands of visitors to the funeral home, the family provides food and drinks like a party. What needs to be conveyed for 7 days and 7 nights is the same as the event at a wedding party, the only difference is that the side dishes are simple, and the visitors are immersed in dhikr.
There are also families who slaughter cows on the 7th day, or haru seunujoh. When someone offers
"hi, don't give food to the guests who are present, how about that?"
More families of the deceased answer,
"Don't mess around, you want to change our ancestral traditions, just let the guests eat what is given by Allah, what is there, let them be easy".
Now each village has more than 10 community groups, both hamlet level, Muslim women, religious study groups and other organizations. Not to mention guests from outside the sub-district. In our monitoring, no less than 2000 visitors attend every death event, making the relatives next to the house have to be willing to be a bue lam 7 uroe 7 nights, mandum peutimang jamee.
If asked by people, can poor families afford to prepare food for that many people?
Answer that,
"Pue gasin pue kaya, ureung han geutem geupeugah bek khauri."
Still, I nyan meu met-mot beu khanduri cit. Because the tradition of guests who come to pray is like a place of disaster, geu pajoh or God.
Long story short, on the 7th night, the family of the deceased invites relatives or residents around to khanduri keu the spirit of the deceased. As usual in this tradition, when guests, especially katroek advice steps, geubi bue. Lheuh pajoh khanduri bue, one of the residents gave a representative to imum syik to lead the prayers for the spirits.
After praying together, food and soft drinks or geu hidang ie kupi are prepared. Then it ended with the distribution of alms to those invited to attend, including all the small children who attended.
Nyoe na aneuk ka tingeut langsong geujok like mak. Aneuk mit jigrop-grop abeh seunang na alms even if it's 2 ribee rupiah for a small snack.
After khanduri night 7, continue with khanduri like night 10, night 15, night 20, until night 44 and so on.
Wate singoh uroe with family on pilgrimage to jak bak jrat. Nyan geu consider kalheuh uroe. Then continued trok bak khanduri malam keu 100. Likewise na khanduri thon, same cit lage khanduri malam 7 bunoe.
That's a glimpse of the death traditions of the Acehnese people that still survive until now. Thank you, wassalam.
Greetings always compact.
By @midiagam**