Traditon of Khatam Quran is a Aculturation Between Islam and
Local Culture in West Sumatera Indonesian
Wirdanengsih Wirdanengsih, Dasim Budimansyah, Ofyan Sauri and Edi Suresman
Universitas Pendidikan Indonesia, Jl. Dr Setiabudi No.229, Bandung, Indonesia
Keywords: Islam Culture, Local Culture, Khatam Quran, Aculturation.
Abstract: This article is part of the results of research conducted with the aim to find out the views of the community,
process the Khatam Quran tradition and impact from that tradition in the Nagari Balai Gurah, West
Sumatra. The research method used was qualitative research with ethnographic approach. The date is can by
interview, observation and documentation. The subject of this research is Balai Gurah community in West
Sumatra. These results indicate that 1) the view of the public make sense of tradition Khatam Quran as part
of a social reflection religious communities e.g., expression of gratitude and appreciation for children's
achievement in reading the Quran and there is also a religious visit to the grave rather than leaders and
scholars, memory of figures and role models themselves. In addition, there is the social recognition of a
close relative so interaction harmonious relationship and mutual of helping between the family. (2) the
process of Khatami Quran ceremony at Nagari Balai Gurah held a few days after Idul Fitri (Islamic Holly
day) or when the school holidays. The ceremony was carried out for 2 days, first day of a procession around
the village and the second day, doing the race to read the Quran. After continued with a celebration event at
home, respectively in the form of a party (party) Mandoa. (3) The impact of Khatam Quran can be
perceived by the public as a form of gratitude to God for the intelligence of their children and relations
friendship is getting stronger. Preservation of Khatam Quran tradition is a form of preservation of national
culture that had the wisdom and the Khatam Quran is something that is relevant to the present context. The
research implication is use to learning source for studies at sociology and policy of government in culture
development.
1 INTRODUCTION
Islam and culture have an inseparable relationship
and a symbol of the fact in the history of religion
and culture influence each other because of religious
and cultural values and symbols, which are symbols
that portray religious obedience to The Creator. and
culture also have symbols and values so that people
can live in it. Religion means the system requires
religious symbols and also requires religious culture,
but intrinsically different between religion and
culture. Religion is a final, everlasting and does not
recognize the changes while culture is dynamic,
relative and contemporary. Religion without culture
can indeed develop as a personal religion, but
without culture, religion as a collectivistic do not
have a place (Amin, 2000) and Islam responds to the
local culture and accept the local culture in the form
of customs and traditions as long as the local culture
does not conflict with sharia; which are the Qur'an
and the hadith of the prophet (Baedhowi, 2008).
This sort of thing occurred in Minangkabau society
that has many cultural traditions, then these paper
reveal tradition problems or the local values in
Minangkabau society in view of Islam, whether it is
between Islam and cultural traditions have
compatibility and complementary to each other or
not.
For the people of Minangkabau in Balai Gurah
West Sumatra, activities Khatam Quran is a
religious expression of social reflection in children's
education. This is done in order gratitude for
children cleverness in reading Al-Qur`an and social
recognition of the child by the community and
family and close relatives. Khatam Quran tradition
of children is given a month after Eid Mubarak or
after children's school holidays. Khatam Quran
tradition of children is an expression of religious
culture.
Previous research that made the Quran as the
focuses on literature studies but has not yet reached
the aspect of the study between the community and
136
Wirdanengsih, W., Budimansyah, D., Sauri, O. and Suresman, E.
Traditon of Khatam Quran is a Aculturation Between Islam and Local Culture in West Sumatera Indonesian.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 2, pages 136-143
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

the Quran and what distinguishes this research is
that research looks at aspects of the relationship of
the Qur'an and society. Ruhiyat's research on the
tradition of Sayyang Pattu'du in Mandar, which
discusses his sociological view that Mandar people
believe that the tradition of Sayyang Pattu "du" is
intertwined with one another. As an excuse, Pattu'du
"Sayyang Tradition is held to honor the children who
have finished preparing all their Qur'anic content" a.
For the Mandar people, especially in Lapeo village,
Sayyang Pattu'du Tradition "is intended as a
socialization tool because it involves citizens in an
effort to achieve a common goal, and this tradition
can also enhance integration and strengthen the
process of solidarity in the population. the process of
this tradition, some of the various groups of people
take advantage of this moment on their behalf.
Therefore, the problems that arise in this research is
how the image of interaction and social dynamics in
the tradition of Sayyang Pattu'du "and to what extent
Lapkin villagers interpreting the tradition of
Sayyang Pattu'du.
Previous study he reveals how the children
experience in learning the Quran, then ends with a
celebration of the Quranic calm by eating together
and eating sweets as an expression of gratitude.
Where this tradition became hereditary so it is
worthy of being a living Quran study. the
ethnography of readers of the Qur'an in Indonesia,
especially women. The research of Chairul
Muundzir (about Mappanre Temme tradition which
is the tradition of the Muslim community after
graduating from the preparation of the various
equipment and the things required in the tradition
after that held the barazanji and read Al Quran and
so on. the social value of the value gotong royong,
please help, solidarity and communicative. The
study (Ahimsa, 2012) reveals the meaning of the
Qur'an in the Anthropology perspective, where the
Qur'an is interpreted in the reality of Muslim society
has its own meaning which is actualized in the realm
of everyday life, its form one of them in the form of
tradition related to the presence of Al Quran,
Ahimsa (2012) studied in functional theory,
acculturation, diffusion, phenomenology,
hermeneutics. According to him there are some
interpretations of society against the Quran, such as
the noble book that must be read and memorized, the
Qur'an is sacred scripture, and the Qur'an as a
collection of life guidance and sources of life
protection, arena add to sustenance and the source of
knowledge life of the past, now and will come.
Attabik research (2010) which sees a portrait of the
tradition of reading Al Quran in the form of Tahfiz
activities in Indonesia, it reveals the purpose of
memorizing tahfiz al-Quran to get blessing and
happiness in the afterlife world. The social and
spiritual dimensions in the tradition of Sema'an
mantab, a tradition related to the process of reciting
the Koran on the Sunday Legi Java calendar in
Yogyakarta. Where tradition has its own meaning
for society that is the discourse of spiritualization of
religious teachings. The meaning of semaan is to
achieve inner and outer happiness, and the pattern of
interaction in these activities builds good social
relationships. The implementation of Qur'an
recitation there are two categories of incidental. In
the Khatami of the Quran while incidental in certain
events. The tradition of reading the Qur'an for the
people is for the heart drug, the means of protection
and the noble scriptures as the guidance of life. And
the purpose of Khatami Quran tradition is to
habituated the value of Quran and Islam, reduce
poverty and build a harmonious, peaceful and tepo
saliro social which is solidarity. Fauziyah's research
reveals that the recitation of the Qur'an selected
letters at the Al Furqon boarding school is the
practice of reading the Qur'an that is carried out
communally, including the form of reading as a
meaningful rituality research in Javanese society,
examines the traditions of Javanese society but in
view of the traditions of Muslim societies called
santri have not studied the tradition of reading the
Qur'an as their holy book and life guidelines in
behaving in social life and related.
2 METHODS
This research used descriptive analysis, a study
wants to see Islam culture is integration with local
culture in Nagari Balai Gurah at Agam district of
West Sumatra
Sources of data obtained from the process of
observation, interterview and documentation of data
and existing literature. Data validity checking
carried out by the technique triangulation, for
instance data validity checking techniques by
utilizing information from the else. And
triangulation technique that is often used is the
examination through other sources. While the
techniques of analysis through the stages of data
collection, data reduction, data presentation and
conclusion and verification. This research data
consists of two things data, information, opinion,
and response about integration Islam culture and
local culture for Khatam Quran ceremony is
obtained through deep interview, observation and
discussion with informant. In-depth interview
technique is done to understand the ins and outs of
integration Islam culture and local culture for
Khatam Quran. Interviews were conducted
repeatedly to gain in-depth information so as to
Traditon of Khatam Quran is a Aculturation Between Islam and Local Culture in West Sumatera Indonesian
137

obtain comprehensive power. For that in need of a
set of questions research focus.
The next research data is data in the form of
manuscripts or writings related about the integration
Islam culture and local culture for Khatam Quran
ceremony, how to obtains it by tracing the
documents from the Minangkabau cultural
manuscript. Examination and validity test data done
before data analysis, technique used is triangulation,
time interval of research and re-examination of
descriptive data to informant, Then the method of
data analysis is qualitative in which the data that
have been collected, organized, organized and
systematically described according to the pattern and
the typical category so that researchers more easily
understand and present the existing data. Further
data findings were analyzed and reflection in order
to seek meaning and Using the relevant theories to
obtain conclusions.
3 RESULTS
3.1 Definition of Islam and Culture
The questions to be answered in this study were 1)
How is the public's view of the tradition children
Khatam Quran in the Balai Gurah village, Ampek
Angkek Agam District, West Sumatra Province, (2)
how the process of the ceremony in the tradition of
Khatam Quran (3) and what the impact of Khatam
Quran tradition of children for social life Gurah
Hall.
Islam means subservient, submissive, obedient
and surrender to Allah in order to gain salvation
hereafter. Islam is a religion whose teachings and
religious law in God revealed through prophet
Muhamad SAW as a messenger of God. and essence
of Islam was revealed to all prophets and His
Messenger with the Qur'an which means "whoever
seeks a religion other than Islam, then occasionally
will not be accepted (the religion) thereof, and in the
Hereafter he be of those who lose" (Surah Ali Imran
85).
Culture is the values, thoughts, rules and
behaviour as well as the form of thoughts, values
and rules that constitute the foundation of life in
common life and in groups. In culture, there are
seven elements universal which are language,
technology systems, economic systems,
organizational systems, science, religion and art.
Those aforementioned elements collaborate each
other supplementary (Koenjaraningrat, 2005).
3.2 Process of Khatam Quran Tradition
Khatam Quran ceremony tradition is a tradition that
has been handed down, this tradition can categorize
in the form of folklore, which according to
Dananjaya (1988) is part of Folklore that has
collective culture inherited from generation to
generation. There are several types of folklore (1)
folklore orally, for example as the proverb,
expression of folk, folklore, (2) most spoken a
mixture of elements of verbal and not verbal,
customs which means belief folk, folk games,
customs, ceremonies and parties people (3) non
verbal folklore, usually shaped objects such as folk
architecture, folk crafts, clothing accessories folk,
music and weapons. Based on the fact above, the
ceremony of Khatam Quran included as part of oral
folklore where there was a ceremony and prayer.
Khatam Quran ceremony is an expression of
gratitude to God and a society effort and family
social recognition of the achievements in reading the
Quran as the value norms and rules in reading the
Quran in Islam. The ceremony was held once a year
after the Eid Mubarak or during holidays school
children.
When society held a Khatam Quran tradition
there is an element of solidarity, mutual assistance,
friendship and sharing between members of the
public so that it can concluded that Khatami Quran
tradition is an indigenous nation of Indonesia.
3.3 Khatam Quran Tradition as Islam
Tradition and Minangkabau
Tradition
Giving children intelligence to their nephew,
gratitude accompanied by the sharing of eating
together. The various functions of this tradition,
generally indigenous stakeholders, governments and
local communities to defend and preserve as part of
the local cultural identity that has wisdom and value.
Indonesia is a country that has a rich tradition in
various ethnic groups both Javanese, Minangkabau,
Bugis, Sundanese, etc. Minangkabau, one tradition
that is quite popular is the tradition of Khatam
Quran. Khatam Quran Tradition is one of the
traditions that are quite popular in the community in
West Sumatra, especially in Agam district and the
town of Bukit Tinggi.
Tradition in the view of anthropologist said that
the part of the construction of socio-cultural specific
communities where there is a dominant value that
will influence the rules and how to act in society (the
rule of conduct) and rules in the act that together
form a pattern of culture in society.
ICSE 2017 - 2nd International Conference on Sociology Education
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Each of these traditions have a background in
cultural reason and meaning for people who live in
that tradition. Starting from that point, Khatam
Quran has a culture of reason and good sense. In this
case, the tradition of Khatam Quran is an Islamic
tradition acculturation with the local tradition of
Minangkabau, as described in the diagram in figure
1.
Figure 1: Acculturation for Islam Tradition and Local
Tradition.
The relation between religion and culture are
integrated with each other can be used as a strategy
in the effort to establish the internal harmony of
religious communities in general. Research
conducted by Abidin (2009) shows that the
normative teachings and history of Islam that is open
and the appreciation of the local tradition is the basis
for Muslims to enter a situation and dynamics of
multiculturalism in which every human being, what
and how the tradition occupies a position parallel
that deserves recognized its existence and the gap to
realize the Islamic community that rahmatan li al a
'lamin. (Harisudin 2007) revealed that the concept of
rahmatan lil Alamin is actually applied in the reality
of everyday life, it is evidenced by the term Urf that
can be found in a variety of schools, and some are
using the term custom, this portrait that Islam
legitimizes local tradition as well as one of the
religious law.
The standardization of religion in Indonesia
makes it clearer that actually many religious people
try to separate between culture and religion. Conflict
involving religion and culture is a conflict that does
need a settlement, so that the existing culture in
Indonesia can be preserved well. If every religion
considers culture as something heretical and full of
suspicion, then there would be no culture that can
meet the standards of religion in particular.
Credence to the ancestral spirits is an Indonesian
heritage trust. Although they have embraced certain
religions, but the culture is difficult to be removed
from the society. It is caused culture adhered to the
society life. (Sari, 2016).
3.4 Islam and Minangkabau Culture
The Javanese Religion, written by Clifford Geertz
can be said that the study pretty much referenced
Socio-cultural study in which he found the
relationship between the social system, the value
system and evaluation system. Further Geertz argued
that action can be understood it is necessary to be
connected between the system of meaning and value
symbol system, through this symbol system, system
of meaning and the hidden value system can be
communicated and understood by others (Kleden).
Religion Javanese’s works of Clifford Gertz
classify social culture based on the flow of ideology
which later became a reference for many scientists
in society and examines the economic, social,
cultural, political and other. One underlined by
Geertz was his view of the dynamics of the
relationship between Islam and the Java community.
However, this work was criticized that this work
is more viewed Islam as Islam is Islam that is only
nominal in recognition, not to discuss about Islam in
faith and appreciation.
Budiwanti research in the study of Islam Sasak,
who promoted Islam as Islam nominal sasak course,
where Islam Sasak more adopt elements of Islam
that is beyond the traditions and local beliefs, while
the Islamic teachings only the outer frame
(Budiwanti 2000).
Woodward, (In Muhaimin 2001) who studied
Islam in Cirebon, argued that Islam in Cirebon is
Islam that make accommodations with the local
traditions as they have good days in performing
ritual activities, they also have a belief in spirits and
supernatural, where it is not derived from the touch
values of Islam. Between Islam and local traditions
of a process of push and pull, instead of throwing
each other but the process of giving and receiving,
which according to Islam. Islam does not eliminate
local traditions while not in conflict with the
teachings of Islam and Islam also do not cut off the
local traditions that have relevance to the great
tradition of Islam.
Bartholomew (2001) who studied Islam in East
Lombok argued that Islam in East Lombok is Islam
which is in contact with local traditions and does not
perform the polarization between the relationship
between the two so that people are not in conflict,
but woke up a continuity and harmony.
Nur (2005) reveals that Islam was on the coast,
is not a pure Islam but Islam Collaborative namely
pattern relationship between Islam and local culture
that is enculturated as a result of joint construction
between local elites with society in society dialectic
process that occurs continuously. This can be seen in
Islamic buildings in coastal areas that have a style
that is typical of adopting a local element that is not
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139

contrary to Islam serve to reinforce the teachings of
Islam through the transformation of a continuous
basis and the legitimacy of the Islamic texts are
understood and interpreted by agents of the elite
local.
Based on the study above that there is a growing
Islamic, the Islamic collaborate with local traditions,
forming Islam that has its own peculiarities, which
Islam appreciate traditions that were considered not
contrary to the teachings of Islam as grave
pilgrimage, reverence the solemnly pray, and
conserves old mosque which has historical value. It
is assumed as part of the strategy and the creation of
the Muslim missionaries itself in order to obtain a
favour and blessing together.
Viewed at the history of the spread of Islam in
the archipelago in the 9th century AD, it is true that
the spread of Islam carried acculturative in order to
spread of the religion of peace. Therefore, the spread
of religion is done through trade but also through the
cultural approach.
The result of the process of acculturation
between Islam and local culture then produce what
is known as the local genius is the ability to absorb
while doing the selection and processing active
against the influence of foreign culture in order to
get a unique culture (Subadio, 1985).
Physical results of the process of acculturation of
Islam and local culture can also be seen concretely
in Demak mosque building - Indonesia. Mosque
Demak is the mosque results for accommodation of
Islam with local culture, where Ranggon or roofs is
the concept of "Meru" the concept of pre-Islamic or
Hindu concept of Buddha which consists of nine
flats cut by by Sunan Kalijaga into 3 arrangements,
there are symbolizes the diversity of the Muslim,
which are and Ihsan. (Hasan 1998).
The process of acculturation between Islam and
culture are also present in the Sundanese people look
at art Inside the art of vocal culture that tells about
togetherness of the characters. In the story there is a
mix of pre-Islamic and Islamic element itself (Hasan
1998).
Acculturation between Islam and local culture
too there are areas of West Sumatra, the process of
acculturation is contained in the tradition of Khatam
Quran in various areas in West Sumatra.
Acculturation between Islam and local culture too
there are areas of West Sumatra, based on the
context of the development of Islam in
Minangkabau, where mosque becomes a place
development of Islam, where the mosque before
Islam came to the Minangkabau is genuine religious
institutions from Minangkabau society. Mosque was
once a place of worship, the mosque is a small
building that was built for the worship of ancestors,
so the building is far away and on higher ground
than the other buildings. To encourage people to
convert to Islam, the preachers do not directly
exchange the sacred building sacred mosque to
mosque building. The mosque is a place to read the
Quran (the socialization of religious and cultural
values), as well as the gathering places for
deliberation and rest for the night for the youth who
are already of age and for the elderly widower.
Mosque is the physical structure of acculturation
indigenous Minangkabau culture with Islam which
has many functions, namely, where studying religion
and customs, dwellings and places for deliberation
on issues in the community The interaction
between Islam and local culture, its essential. which
has the meaning that no religious doctrine down to
the world in the context of the absence of a culture
in which man is where there is a culture, when Islam
came to the Minangkabau would not want to be in
touch with the local culture that has become a set of
knowledge, rules, norms as a guideline to behave for
locals. There is a process of mutual enrichment and
formed some distinctive culture variations. So there
has been a reconciliation between Islam as a religion
and culture that surrounded him in the various lines
of human life. Minangkabau Islam can be regarded
as one form of acculturation that brings Islam as the
Great Tradition with Minangkabau culture as Little
Tradition that is described in the main living
philosophy of Minangkabau society that Adat
basandi Syarak, Syarak Basandi Kitabullah.
Acculturation between Islam and local culture of
the region of West Sumatra, one of which is in the
tradition of Khatam Quran in various areas in West
Sumatra.
Another study shows that there is a process
aculturation Islam and local culture was also
demonstrated research (Zuhdi, 2014) which shows
that Islam in Lombok area affected by local
indigenous culture and local traditions together with
confidence, Research karwadi (2008) also shows
thatThis “Islamic integralism and the philosophical
values of local cultures are contained in Lampung
culture, having been the facts and works of the
actors. Thus, Piil Pasenggiri as philosophy of life
has grown up in the society as ‘local genius’ and
‘local wisdom’ of the nation, useful for regional
development. The standardization of religion in
Indonesia makes it clearer that actually many
religious people try to separate between culture and
religion. Conflict involving religion and culture is a
conflict that does need a settlement, so that the
existing culture in Indonesia can be preserved well.
If every religion considers culture as something
heretical and full of suspicion, then there would be
no culture that can meet the standards of religion in
particular. Credence to the ancestral spirits is an
Indonesian heritage trust. Although they have
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140

embraced certain religions, but the culture is
difficult to be removed from the society. It is caused
culture adhered to the society life (sari, 2016).
Many people tried to separate between religion
and culture. It is because they think religion and
culture are different. Religion is a sacred thing and
comes from God, and believed by the public as
belief that govern life. While culture is a habit
conducted by the society, therefore it becomes a
habit believed from generations to generations. But
if seen from Durkheim’s theory, we cannot say that
actually religion and culture are something different.
It is because religion is basically a part of the culture
itself. Religion is also a habit performed or believed
by the public to be a sacred. Therefore, religion and
culture are an integral and inseparable combination
(Sari, 2016).
3.5 Khatam Quran Tradition is Value
Education Based on Islam and
Local Wisdom
As described in a previous article the tradition of
Khatam Quran is a media contextual recognition of
that which has been able to read the Qur'an properly
and media gathering families, the media develop a
spirit of consensus and agree on, media work
together, media develop the art of reading the Quran
and traditional music and modern and the media to
contribute and do good as well as media showed
identity as civilized tribes.
Furthermore, the value and the meaning
contained in the tradition of Khatam Quran based on
local wisdom of Islam, which is basandi syara adat
basandi Qur'aan, ranging from the preparation of
the ceremony until the show was held Khatam
Quran ceremony was held at home.
Van (1955) Shows that "traditions have values
held by society." This reveals that in the tradition of
no value, can in this case have a tradition of Khatam
Quran Islamic values and local culture is a culture of
Minangkabau society at Balai Gurah, West Sumatera
The previous study also showed that about
tradition ceremonies have a value of local
knowledge, such as research Hasbullah (2012) that
that tradition of Rewang who have the wisdom in
building solidarity and social integrase peoples.
Research Guntara et al. (2016) by using a socio-
cultural perspective signs solo 'in the formation of
character Signs ceremony solo 'which has a social
value and religious can be used as teaching material
in character education, as for the results of his
research shows that cultural beacon solo has a
function as a unifying container family; where
dividing inheritance, where states dignity; where
worked together; container art development (f) as
container donating. Signs ceremony solo can be used
as a source of character education lesson.
Ceremonies have local knowledge which results
m revealed ceremonies in Mataram kingdom, as
Madison is the domain of the kingdom. This
tradition is carried out once a year with regard to the
preservation of cultural ancestry and reverence to
God Almighty. The existence of the ceremonies has
philosophical values in terms of procession and
supplies it uses as the spirit of hard work, thrift,
gratitude for the blessings of God Almighty, the
preservation of their culture. Tradition Khatam is
education based on local wisdom, is there a process
of cultural education, and education through cultural
traditions is an important thing Smidt (2006) argue
that important character education through this
culture because all children have a culture and
process knowledge and passed on from one
generation to another
Harahap (2015) also revealed that the ritual in a
society has a meaning of their man's relationship
with the spiritual nature and had an important social
function to integrate individuals in the community,
and the dialectic between Islam and the culture put
religious and ritual locally as a medium for
contestation.
3.6 Khatam Quran Tradition as
Minangkabau Culture
Construction
The key concept in analysing the traditions Khatam
Quran that many implemented by Minangkabau
society. The concept has a relation to one another,
while the key concept that are, the tradition, culture
and Minangkabau. Culture is a way of life or
guidelines for the community. Culture is the
common values that are shared truth and values are
handed down from generation to generation,
obtained through the learning process.
Koenjaraningrat (2005) divides the two streams of
the definition of culture, namely positivism.
Positivism regards human beings as part of nature
that are subject to the laws of social behaviour can
be learned through observation and regulated by
external causes. While interpretivism saw man as a
member of society are part of a social system and
system of meaning. Social reality is the result of
human creation is regulated through a system of
meaning. As a result, the flow of positivism defines
culture as a whole system of ideas, actions and man's
work in the context of a society that serve the
common property acquired through the learning
process. And flow interpretivism regard culture as a
set of human capabilities as bio-social creature used
to understand and interpret the environment and
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141

experience and make it as a template in a behaving
foundation.
Society and culture are things that can not be
separated because each community has its own
culture and culture in society is always there. The
definition of culture according to E.B. Taylor is a
whole that is complex, in which there are
knowledge, belief, art, morals, law, custom and any
other capabilities and habits acquired by people as a
member of society. The whole of human knowledge
as social beings who are used to interpret and
understand the environment encountered to create as
well as the realization of behaviour. From the above
definition it was revealed that the culture include
things obtained man then learned both how to think
and act. Culture and society have a close
relationship, as well as the Minangkabau society,
among others linkages between communities and
beliefs, customs, morals and so on.
Culture is defined as a body of knowledge that is
socially inherited from one generation to the next.
“... Configuration of behaviour and result of
behaviour whose component element are shared and
transmitted by the members of a particular society.”
This opinion shows that culture is the setting
behaviour of the results of an action is shared and
transmitted by members of a particular society to the
next generation.
The culture of a society can be observed through
public events such as rituals, festivals or
celebrations, in these events express the themes of
social life through symbolic action. As the systems
are interlinked of signs that can be interpreted (by
ignoring the use of a narrow, will be called
symbols), culture is not a force to characterize the
causal in social events, behaviours, institutions, or
processes. Furthermore, culture is a context in which
all of these things can be explained by the light that
is in-depth. Researchers can make an interpretation
of the events or society's behaviour by treating it as
'text' (social text), for example, as a model of reality
and models for reality so as to reveal the meaning
behind the socio-social pattern prevailing in the
society.
Traditions that developed in the community is a
form of culture. The tradition is one of the cultural
construction of a society and in culture that are the
dominant values that develop and affect regulation
act and behave society to form a pattern of cultural
society.
Based on the concept of tradition and culture,
traditions Khatam Quran conducted by the
Minangkabau society can be regarded as the cultural
construction of Minangkabau society that is spiritual
and values that are believed by the Minangkabau
people.
Minangkabau is a typical cultural entity,
especially in spiritual terms, according to A.A.
Navis (1989), the Minangkabau people called their
home as the realm where the nature or natural
philosophy that takambang be a teacher, is the basis
of thinking. Natural for Minangkabau society is a
learning tool life in various aspects of life. More
traditional Minangkabau philosophy. takambang
nature to be a teacher for Minang people, nature and
the surrounding are the teachers, the existing nature
can be a role model in real life, the dynamic nature
is a source of learning.
When Islam came to the Minangkabau, a process
of synthesis between tradition and religion,
expression of Minang states syarak besentak naik,
adat besentak turun. (Islam comes from coastal
areas, customs down from the mainland), social facts
reveal that there is a blend of Islamic customs and
evolving become famous with basandi adat Syara’,
Syara’ basandi itabullah.
Khatam Quran tradition is a local wisdom of
Minangkabau society.Another study showed about
local wisdom traditions that exist in society, such as
the tradition of malemang, a tradition that has
wisdom social become the hallmark of culture, as a
result, creates a social integration, harmony and
social solidarity which are characteristic of the
relevant community (Sutarto, 2012).
3.7 The Impact in integration local
culture and Islam culture for
Khatam Quran Tradition
Over time, the tradition of Khatam was expanded
meaning for migrants who return home, Khatam
Tradition is a means to contribute to the village in
the form of energy and money and other objects. in
addition, there is the custom for the migrants to
return home like taking a child to learn The Quran
for one year in the village then follow the ceremony
participants seal Khatam Quran as the Quran
including friends and neighbours of people who
have migrated. This kind of thing became a
revelation in the way of thinking of the people of
Balai Gurah due to process of dialogue and
discussion for nomads in the village and also the
arrival of immigrants and their children are learning
to read Al-Quran is the source of income of its own
when nomads ordering souvenirs to the public, and
also among the business community had built a
boarding and day care businesses.
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4 CONCLUSIONS
Khatam Quran Tradition in Nagari Gurah Hall is one
of the traditions that express a religious culture of
Minangkabau society. The interaction between Islam
and local culture is a Sunnatulllah that has a
meaning that no religious doctrine down to the
world in the context of the absence of a culture in
which man is where there is a culture, when Islam
came to the Minangkabau, would have to make
contact with the local culture that has become a set
of knowledge, rules, norms as a guideline to act for
the locals. There is a process of mutual enrichment
and formed some distinctive culture variations. So
there has been a reconciliation between Islam as a
religion and culture in human life. Khatam Quran
tradition of these children is one of the Minangkabau
Islamic tradition and part of the process of
acculturation form that brought Islam as the Great
Tradition with Minangkabau culture as Little
Tradition which becomes the basis for the main
living philosophy of Minangkabau society are Adat
basandi Syarak, Syarak Basandi Kitabullah.
Khatam tradition in public view is a form of
gratitude for the blessings of God and the social
recognition of the achievements of children learning
to read Al-Quran by the family and society as well
as the recognition of the child`s identity.
Khatam tradition has an impact on the discourse
of the knowledge society and economic resources of
society in terms of development and the economy of
the family.
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