Title of Article

Jurnal Ilmu Sosial Mamangan Volume 9, Nomor 1, Bulan January-June, 2020

TITLE OF ARTICLE Author (s) : Jarudin, Salma Source : Jurnal Ilmu Sosial Mamangan, Volume 09, Issue 1, January-Juny, 2020 Publisher : LaboratoriumPendidikanSosiologi, STKIP PGRI Sumatera Barat

To Cite This Article:

Jarudin, Salma(s), 2020. Sumbayang Ampek Puluah As A Media Of Religious emansipation Of Women Workers In Sijunjung Jurnal Ilmu Sosial Mamangan, Volume 9, Issue 1, January-June , 2020: 48-59.

Laboratorium Pendidikan Sosiologi STKIP PGRI Sumatera Barat Jarudin and Salma– Sumbayang….

Jurnal Ilmu Sosial Mamangan Volume 9 isseu 1, January-June 2020, p. 48-59 ISSN: 2301-8496 (Print), ISSN: 2503-1570 (Online) http://ejournal.stkip-pgri-sumbar.ac.id/index.php/jurnal -mamangan

SUMBAYANG AMPEK PULUAH AS A MEDIA OF RELIGIOUS EMANSIPATION OF WOMEN WORKERS IN SIJUNJUNG

Jarudin1, Salma2 1STKIP PGRI Sumatera Barat Email: [email protected] 2Universitas Islam Negeri Imam Bonjol Padang Email:[email protected]

ABSTRACT

This research analyzed the activities and understanding of Muslim women in the Sijunjung area accompanying Ramadan fasting in Sumbahyang Ampek Puluh activities. This religious activity was held in forty days throughout Ramadan Month where 10 days conducted before Ramadhan Month and 30 days in Ramadhan Month. Data were conducted toward observation of Sumbahyang Ampek Puluh activities in 7 Mosques in Sijunjung region during Ramadan Month in 2018 and interviews with several preachers and women of Sumbahyang Ampek Puluh members. Qualitative data analysis was conducted descriptively towards reduction, display and verification. The results show that Sumbahyang Ampek Puluh is dominantly followed by women. These women are at the age of menopause but economically it is still very productive. During the day they work in the fields, gardens, stalls and at night, they stay in the mosque to pray in congregation, pick up the congregational prayers that are left behind, read and study the Qur'an, study Fiqh, interpret the Qur'an and the problems of monotheism, never leave the prayer in congregation, stay away from immoral acts and try to get closer (taqarrub) to Allah like men.

Keywords: Islamic Law, Worship, Women, Ramadan, Sumbahyang Ampek Puluh

INTRODUCTION of education, knowledge and piety such as Ramadan is a very special Hijri conducting worship activities in certain month for Muslims. Muslims around the groups or communities. For example, the world carry out fasting for one month during women's community in Sumbahyang Ampek this month. In many hadiths it is explained Puluh in Sijunjung Region followed by that fasting is usually accompanied by other Muslims. In this region, Ramadan month is worship with far more good. In Qur'an, many the expected month for conducting the things are explained about the equality of Sumbahyang Ampek Puluh. male and female degrees. This is more This forty prayer is not Suluk and is prominent when al-Qur`an is translated by very different from Suluk carried out by other reformists (Iwanebel, 2013). Many ways can groups in this community such as staying for be done by women to get and improve quality a long time in the mosque, mosquito nets, restricting certain foods and drinks and not

Copyright © 2020, Jurnal Ilmu Sosial Mamangan| 48 Jarudin and Salma– Sumbayang…. going home for a certain time. Meanwhile, depicted in the Salafi community. Women Sumbahyang Ampek Puluh is carried out in must wear the hijab (veil) which mosques, mushalla or surau in every Nagari characterizes their piety and it is also not in a different way. The subject matter given measured by their religious education. by the group leaders varies from issues of Widiastuti (2017) argues that the lack of fiqh (Islamic law), aqeedah, morals and education and religious knowledge makes Sufism. Middle-aged women who work in this women retarded and vulnerable to conflict. region have the freedom to increase their Likewise in the findings of Beta (2016), Ansor knowledge informally in Ramadan, even (2014) and Armiah (2004) that Muslim though on a daily basis they have other clothing is a symbol of piety. Specifically for responsibilities as breadwinners and Javanese women, Widyastuti (2014) household care. suggested that there was a gender imbalance In a more practical context, this in serat suluk residriya including ideal condition is not always obtained by subordination, stereotypes of women, may women in other regions. Sechzer (2004) use but may not have, women as sexual illustrates that the status of Islamic women objects, and polygamy, also in books as varies in Muslim countries and depends on educational products ( Rasyidah, 2009), different interpretations of religion and (Nurwanto, 2012), (Marhumah, 2015) and Islamic law (preacher) in these countries. also in legal products (Fanani, 2017). Most of these Islamic countries or countries Likewise, Mukodi's (2015) findings about the with Muslim populations have special views Samin women's community in Blora are still about women and have restrictions on them. placed as male sub-ordinates. Among other The gender stereotypes of Islamic women things caused by the low level of education stem is from the evolution of the Islamic trigger the weak involvement of Samin religion. In some countries, demands for women in public. However, in certain groups women's freedom and laws are passed to of women, education does not necessarily improve their conditions. Islamic woman's make them think forward but step back into group continue their struggle to reclaim their fundamentalism (Ulfah, 2014). Seeing the rights guaranteed in Qur'an and Sunnah various gaps, there have been efforts by many including the right to increase religious parties both individually (Widiyanto, 2014), knowledge and practice at the same time. (Harpci, 2015), (Ismail, 2017), (Rahman, Katz's study (2008) in Yemen on women who 2017), and institutionally (Ridho, 2010) to are often given less access to mosque-based fight for women's rights . Based on the piety rituals. Women are destined to be description above, this article aims to analyze marginalized in male-dominated Islamic and describe Sumbayang Ampek Puluah as a education and normative construction. The medium for religious emancipation of piety of women in Malaysia was measured by working women in Sijunjung. Kool (2008) from three categories, namely the use of veils in various situations, the RESEARCH METHODS willingness to become a second, third and This type of research was located in fourth wife (polygamy) and the willingness to Sijunjung Regency, West Sumatra Province. adopt foster children but not from the point Sumbahyang Ampek Puluh is generally held in of religious education. In Sulaiman's study, many mosques, mushalla or surau in Quayum (2018) in America and Safitri (2010) in France that wearing the Hijab included in Sijunjung Regency, so that conditions the education area is a very difficult struggle distinguish them from other regions in West for some Muslim women in some areas Sumatra. Based on that, the researcher chose because wearing hijab becomes their identity 7 locations as research objects. The data used as a devout Muslim in the foreign country. In consisted of primary and secondary data. a further context, Ibrahim (2014) and Umar Data collection were collected by (2007) in Nigeria, women have limitations to observation, interview and study carry out other social activities such as education, politics, law and government. documentation. Researchers had observed Wahib's (2017) in Indonesia Sumbahyang Ampek Puluh during Ramadan in shows that the limitations of women are 2018 of 7 mosques in Sijunjung. There were

109 women who took part in the prayer RESULT AND DISCUSSION activities in seven places. Researchers collected adequate data through in-depth Profile of Sijunjung Regency interviews with people who are considered Sijunjung Regency is one of the important to provide information about the second level regions in West Sumatra tradition of Sumbahyang Ampek Puluh Province. According to Tambo, Sijunjung namely some Sumbahyang Ampek Puluh Regency has already known civilization since group priests, women participating in the 10th century AD because in this region, Sumbahyang Ampek Puluh and some of their there was a Kingdom of Guava Lipo. This family members who are not participating in kingdom existed before the Minangkabau Kingdom in Pagaruyung. After the the activities. All of these interview data were proclamation of independence, in October described in the results of the study by not 1945, Tanah Datar District was formed where mentioning informants one by one because of the capital city was Sawahlunto. This regency the large number of those interviewed. Data covers Batusangkar, Padang Panjang, Solok, were collected towards observation, Sawahlunto and Sawahlunto / Sijunjung. interviews and documentation processed and Along with the development of governance, described. According to Miles &Hubermen each of these regions had already established and finally constructed into one district or (1992), data were analyzed towards data city, including Sijunjung Regency (Thaib, reduction, display and verification (drawing 2012). Sijunjung is inhabited by the conclusions). Minangkabau Muslim community, so it is not surprising that mosques are very easy to find Researchers conducted observations, and not too far away. For the people of in-depth interviews and documented 7 Sijunjung, the mosques do not only function mosques performed Sumbahyang Ampek as a place for praying but it is also used for Puluh during Ramadan in Sijunjung 2018. The other social activities such as education, places were Al-Muhajirin Mosque in Nagari traditional deliberations, khatam al-Qur`an, celebrating of the Prophet's Birthday and Palaluar, Musalla Nurul Hidayah in Nagari others. Basically Aljunied (2018) finds that Pematang Panjang, Musalla Sheikh Amiluddin the function of mosques in Indonesia is the in Nagari Sijunjung, and Surau Loban Twist in same, namely for the center of business, Nagari Sijunjung, Tuau Kuniang Surau in education and other social activities. Nagari Tanjuang Bonai, Baruah Bawah Sumbahyang Ampek Puluh is a Mosque in Sumpu and Surau Twist Loban in tradition of Islamic followers of Naqsabandiyah. This tradition is conducted Nagari Sijunjung, Surau Tuangku Kuniang in 10 days before Ramadan and 30 days of Nagari Tanjuang Bonai, Masjid Baruah Bawah Ramadan. People bring food and sleep in Sumpu and Surau Lenggek in Nagari equipment for 40 days. During the process, Kumani. There were 109 women in the seven the community will carry out a process of prayer groups from seven locations. As for worship reading the Koran, praying, and their educational backgrounds, they are quite other religious activities. By carrying out this varied. Generally, they had completed high activity, it will make the follower to be closer to God and can carry out religious activities in school and junior high school education. a timely manner. There were also some people who had Sumbahyang Ampek Puluh is not held completed diploma and Bachelor-level in all mosques but it is only held in several education. Even so, there were also those mosques in Sijunjung. In the Profile of who only graduated from elementary school Sijunjung Regency, it is stated that there are and there were even some people who did more than 90 mosques in this area, although not complete primary school, but they were it is not all of them are documented. One thing is clearly that where each Jorong has able to read and write the Qur'an and Arabic one or more than a mosque. In another word, Malay but not Latin. there are up to 6 mosques in each Nagari

Copyright © 2020, Jurnal Ilmu Sosial Mamangan| 50 Jarudin and Salma– Sumbayang…. holds Sumbahyang Ampek Puluh which are meet the daily needs of families and worship attended by women. to the maximum to draw closer to God at night. Not only that, they also make sure their Sumbahyang Ampek Puluh as family members are not neglected. Usually, in Emancipation of Religion the afternoon, after the Asyar praying, they prepare food for dawn and breaking their fast a. Working in the Day at the same time for their provisions while Each group of Sumbahyang Ampek staying in the mosque. From 109 women who Puluh women prayers in 7 mosques ages participate inSumbahyang Ampek Puluh, 29 of between 15 and 20 years ol, although in them do not work in the economic sector of some groups also finds some male producing money. Even so, they still help take worshipers as many as 1-5 people including care of their household, especially, they are the imam, but generally this group consists of able to take care of themselves and do not women. They are over 45 years old and do depend on others. not experience for menstruation anymore There are some of Praying forms (menopause). They say, if women still get conducted by the prayers both day and night: menstruation every month, then the situation will break the congregational prayer for 40 1) Fasting in the Daylight days as the main characteristic of this Sumbahyang Ampek Puluh community. In Fasting is the main activity carried out their understanding, if a woman is committed by Sumbahyang Ampek Puluh. There are at to being a member of the Sumbahyang Ampek least three ways for them to conduct Puluh group, then she must pledge herself to SumbahyangAmpekPuluh, first, they start 10 never leave the congregational prayer even days before Ramadan, then fasting for 10 though it is an obligatory paying. This belief days is called fasting in the month of Sya'ban is obtained from the hadith that their Imams and then followed by fasting for a month in has explained. Ramadan. Regardless of the number of days of Ramadan between 29-30 days but this b. Working in the Day and Night group ensures that their fasting is as much as Generally, in a group of Sumbahyang 40 days. Sumbahyang Ampek Puluh is closed Ampek Puluh, the women are good workers on the 1st of Syawal or on Eid al-Fitr. working in rubber fields, rice fields, cattle Therefore, they sufficiently circumcise fasting herding and some are working as traders. on 10 days Syakban complete with prayer in After Subuhcongregational praying, they read congregation. Second, if they start this forty the Koran in a short time (until the morning prayer on the 1st of Ramadan, then they fast light began to appear). Then, they go home for 29-30 days in the month of Ramadan and and work in their fields until nearing the add 10 more days besides 1 Shawwal in the noon time. If their working place is close to month of Shawwal. Usually, they feast on the the mosque, then they take the time to attend 10th or 11th day of Syawal. Thus, they the congregational praying. But many of provide a 10-day fast in Shawwal, except on them work far from the location of the 1st of Shawwal and their congregational SumbahyangAmpekPuluh, so they are forced prayers. Third, if they start the five-day fast at to pray alone at their place of work and the end of the Sya'ban month and finish the repeat their prayers in congregation in the fortieth day at five (6-7) days, at the mosque at night after the evening beginning of the month of Shawwal (other prayingwith the Imam and Sumbahyang than 1 Syawal). They say that fasting for 5 Ampek Puluh members . days in the month of Sha’ban is based on Indeed, there were also some of these fasting carried out by the Prophet women who do not work but they were quite Muhammad, and likewise, fasting for 6 days old and could no longer work in the fields / in the month of Shawwal based on the actions gardens. Even so, they are still able and take of the Prophet. They call this fasting is the time to take care of and clean up their PuasoAnam (six-day fasting). home environment. Therefore, these women Sumbahyang Ampek Puluh prayer show their qualities as real women who make groups understand that Ramadan is a very money, use time efficiently in the daytime to special month for Muslims. As they learn

Copyright © 2020, Jurnal Ilmu Sosial Mamangan| 51 Jarudin and Salma– Sumbayang…. from Imam of Sumbahyang Ampek Puluh that pray in congregation, then in the evening, the in Ramadhan month the merit of all good is Imam of the group will guide them to pick up multiplied both the goodness of the the congregational prayer by repeating the obligatory practices and the practices of congregational prayer for the times left such circumcision. Researchers find out about the as the Zuhr and Asyar praying that they do in reasons or le gal basis for fasting before and the fields / gardens . In the context of after Ramadan they do. These women Jurisprudence (Islamic law), this method of generally say that the Imam who leads them prayer is called i'adah praying. Imam of is more wise and understands the basis of the Sumbahyang Ampek Puluh group explains implementation of fasting both in the Sya'ban that i'adah praying is legal. He expresses his month and in the Syawal month after opinion based on the traditions of the IdulFitri. In this case, they only believe that Prophet s.a.w. which tells about the Prophet the worship that they perform is explained or and the Companions who repeat the praying ordered in the Qur'an and Sunnah, even when an event occurs. Among these though they could not able to show it both traditions, it can be found in the Sahih al- speaking and writing. This is different when Bukhariy Book. In this hadith, the story of the Imam gives an explanation. The Imams MuazibnJabal is explained as the Imam of the who generally know and understand the Isha praying. He reads al-Baqarahin the reasons or theorems supporting the praying. It is s complained by one of the implementation of this activity. Some of them Companions who had other interests to hurry even show the position of their propositions up, so he broke away and repeated his prayer in one book. According to them, the argument alone. Responding to this, the Prophet s.a.w about the fasting of Ramadan and the values sniffed Muaz and reminded him to consider of worship contained in it is a proposition the benefits when choosing surah to read in that has been proven (widely known) and is praying. This hadith becomes one of the easily found both in the books of fiqh and in bases used by the Imam of Sumbahyang Indonesian language books. The fasting Ampek Puluh group to perform the i'adah before the month of Ramadan is based on the praying for women who do not have time to hadith of the Messenger of Allah s.a.w. about pray in congregation when they joined into the actions of the Prophet fasting in the Sumbahyang Ampek Puluh. month of Sha’ban. Likewise, it is the basis for In addition, to carrying out the fasting in Syawal. This is known and obligatory praying in congregation, they also explained by the priest by using the complement Ramadan with qiyamullail such Shafi'iyah standard schools in the mosque as Taraweh praying, reading and studying the where Sumbahyang Ampek Puluh is held. Qur'an, collecting various types of Sadaqah (Sadaqah for personal and for close family 2) Obligatory Congregational Praying and such as father, mother, grandfather, Sunnah Praying grandmother usually the group member asks the Imam to pray for the person he gives alms Sumbahyang Ampek Puluh groups on behalf of), Zakat and donations for which is carried out in congregational orphans. They also reproduce and complete praying is divided into two categories. First, the circumcision praying that they rarely do regular congregational praying which is on ordinary days outside of Ramadan such as called obligatory praying (Fajr, Zuhr, Asyar, Rawatib circumcision praying. They believe Maghrib and Isha). Secondly, i'adah praying is that in the month of Ramadan, the actions of a group member who performs the circumcision, especially the practice of obligatory prayers alone during the day in circumcision, is multiplied by the reward and places where they work both in the fields, the value of goodness, even, according to fields etc.), then they repeat the prayers that them, the reward is far more than the they do alone in congregation at night. In compulsory worship carried out on ordinary their understanding, when praying in days congregation is left behind, even though it is an obligatory praying, then Sumbahyang 3) Reading and TahsinAlquran Ampek Puluh is considered invalid. However, Each member of the Sumbahyang if during the day they do not have time to Ampek Puluh group has already had a

Copyright © 2020, Jurnal Ilmu Sosial Mamangan| 52 Jarudin and Salma– Sumbayang…. commitment to complete the reading of the Delivering of learning material is Qur'an during the implementation of the usually conducted after the ‘Isha praying activity. They are generally able to explain before the Taraweh prayingand after the that al-Qur`an is first revealed in Ramadan Subuhpraying. The Imam has prepared a (QS al-Baqarah (2): 185) and in the first verse learning schedule (semi-official) to fill in the it is ordered to read (QS al-‘Alaq (96): 1-5). activities of Sumbahyang Ampek Puluh such They also mention that in the hadith, many as learning the interpretation of the Qur'an, things are stated about the virtues of the the knowledge of monotheism and and other month of Ramadan and the value of worship religious studies. In some of Sumbahyang for those who do it. The postulates of this law Ampek Puluh places, several commentaries are instilled in such a way by the Imam to the are taught and studied bymember of members of the group of Sumbahyang Ampek gorupsuch as Tafsir Al-Azhar (Hamka), Tafsir Puluh, so that understanding raises to the al-Maraghiy and Tafsir Ibn Kathir. The belief that these Sumbahyang Ampek Puluh interpretation material studied is mostly on could give more value to themselves and the interpretation of the legal verses and could also accomplish as much rewards as verses related to the Knowledge of Tawheed. possible during Ramadan. Many of those who The commentary material taught by Imam of study the Qur'an, read it at the same time Sumbahyang Ampek Puluh is uncertain and accompanying the reading with the not systematically-scheduled. This translation, but many of them also only read interpretation lesson is only left to the the Qur'an without reading the translation. Imam's choice, although sometimes the Imam Researchers also finds that some asks the group member what interpretation Sumbahyang Ampek Puluh women who are material to study). During the study, it is able to read the Qur'an but they could not found some commentary material are studied read their translations in Latin. Strangely, during the Sumbahyang Ampek Puluh they are able to read Malay Arabic letters. activities in Sijunjung such as material about Generally, women with this unique ability are 20 attributes of God, repentance, spirit, elderly and have only received an ancient heaven, hell, fasting, ablution, tayammum, education using Arabic Malay letters. zakat, morals of the Prophet, fadhilah Many women finish reading the Qur'an (goodness) deeds of worship, stories the more than once then they deepen the story of several Prophets and many other meaning. This is very possible because they materials always use every spare time to read the Koran and especially after the Taraweh 5) Studying the Religion praying until midnight before they prepare to All members of the Sumbahyang sleep and after the delivery of learning Ampek Puluh are also given the learning of material at dawn until sunrise in the various branches of religious knowledge such morning. Sometimes, they read the Koran as Fiqh, Tawheed and Sufism. In the notes of together and take turns (tadajib), listen to the Sumbahyang Ampek Puluh group and correct the Imam of the wrong reading members, it is found the learning materials but many of them also read and study the above. Each group member gets a different Koran independently. When there is one character and learning method based on to woman who has just finished reading the the way each Imam. Even so, the substance Koran (khatam), then the Imam hold a and content of learning materials do not recitation session and lead the praying to differ between one mosque to another. The finish reading the Koran. Generally, the Fiqh that they learn is about the pillars of prayings said by the Imam are the same and ablution and praying. The pillars of ablution have been written in the back pages of the and prayingare learned based on the Qur'an. Sometimes, it is found that Imam Shafi'iyah concept. as found in the book of recitation much longer. Sumbahyang Ampek Puluh group members at Nurul Hidayah in Nagari Pematang Panjang below: 4) Studying the alquran Interpretation Pillar 13. Go to the first praying. We walk away to pray. A number of steps have already been calculated. A

charity will not disappear. A number of changing views on nature as the meaning of steps has already been calculated. In the completion of prayer, the form facing the afterlife, it will be weighed. Then God, then moving back to natural / worldly take a bath in the sea too. The deeds affairs. have been weighed. Light the way to heaven. After that wash your hands ... The study of fiqh in Sumbahyang After that wash your feet. Azan first Ampek Puluh group at Al-Muhajirin Mosque then ikamat. See you with the Prophet, in Nagari Palaluar is somewhat different from See the form of the Prophet other groups. The subject of fiqh is not Muhammad. written in the form of stanzas but it is narrated in the form of a story that begins The words contain about the order with the word baramulo (begins with) as and procedure for ablution which is written follows: in the verses of the song. Each stanza consists Begin with that must be known from of four lines. These material verses do not the pillars of prayer 13. first is only contain the pillars of ablution but also intention, second is standing properly, consist of the circumcision of ablution and its third is takbirratulihram, fourth is you merit values. For example in the stanza which read patiha, fifth is bowing ...third is contains the way to rinse his mouth, then the I’tidal ..., thirteen is orderly. next line contains the value of his goodness The fiqh material taught during that is detached from the grave doom. This Sumbahyang Ampek Puluh is quite diverse. lesson is taught by singing / humming. The material is not only about ablution Initially, this material was echoed by the (pillars, circumcision ablution and the Imam then it was followed together by group benefits of ablution), praying (starting from members. Sometimes, the Imam shows the the call to prayer, iqamah, prayer harmony, practice or is directly exhibited. Likewise, circumcision prayers, the benefits and when it is describing the pillars of prayer. In wisdom of prayer and things that cancel the same notebook written: prayer) and fasting, procedures organizing Preliminary Takbir of praying. bodies only but also learning about basic Prayer’s intention is included. Up to the materials of ushul fiqh such as learning about shadows. The second is straightening the laws of Taklifi(ahkam al-taklifi) and the up. The third pillar is takbir. It's laws of wadh'i (ahkam al-wadh'iy). already true. Already well-tempered ... Sumbahyang Ampek Puluh are also Twelve greetings.Thirteenth orderly. taught about the subject of monotheism. In Views change in nature … general, they learn about the attributes of This stanza reveals that the intention God and their meanings. In the notes of some to establish prayer is done simultaneously members of group, the following materials with Takbir. It shows that the intention are found: taught by the Imam is part of the prayer Begin with the first thing must be pillars as taught in the Shafi'iyah school and known that is six things. distinguishes them from the 6 pillars of the 1. Knowing what obligatory for God is twenty Hanafiah sect and Malikiah with 14 pillars. In 2. Knowing what impossible for God is the this stanza, it is also taught about the concept opposite of twenty of human as a servant of God who is created 3. Knowing what good for God is making all to submit and serve Him. For example, it is the worlds found on the expression of inner zahir too. In 4. Knowing what obligatory for the Prophet is another verse about bowing, it is found siddiq meaning true, tablig means conveying, expressing a viewpoint on God. Eliminating amanah means place of trust, fathanah means all nature is merely form of submission to smart / clever God. In the entire strophe, it is depicted 5. Knowing what impossible for the Prophet about the prayingof a Muslim who is very is kizzib which means lying, kitman means dedicated 'and his body and soul are really hiding, betraying means unbelievable and directed only to the God he worships. This baladu means stupid. argument can be proven by the expression in the last lines, namely twelve giving greetings,

6. Knowing what good for the Prophet such result in sin by saying I ask forgiveness from as ‘arad basyariyah (sick, injured, killed), God on every sin of both my feet. Sixth, the eating, drinking and others. heart when it implies things that lead to sin by saying “I ask forgiveness from God for In this further note, it is found a more every sin strokes my heart. Seventh, all other complete and clear explanation of the Imam. members of the body when all members of For example: Imam explains that the the body move to do actions that result in sin obligation is divided into three parts, the first by saying “I ask God to forgive every sin of is obligatory on sharak, which was my whole body”. compulsory in the context of fiqh. The word obligatory in the context of fiqh means what In the repentance learning materials, is rewarded when it is done and sinful when it is understood that the Imam teaches about it is left. Second, it is obligatory on custom. the substance of repentance that must be When explaining this material, the group's done by a Muslim. These women understand Imam describes his intentions in the form of that the repentance taught by this Imam is the proverb that is burning fire, cutting sakin easier to understand and to implement. This (knife), water soaking and rice filling. It can understanding arises because, in addition to be concluded that the Imam seeks to explain the Imam's explanation, it is also based on the everything that is obligatory or must be in study of interpretations including Surah natural law. Third, it is compulsory for Yasin (QS. 36: 25) concerning the demands of reason, that is, what is not reflected in the responsibility for the actions of members of sense of its absence but it is there. The priest the body (especially the hands and feet). The also explain the meaning of impossible, that repentance taught by the Imam is far more is, which is not reflected in reason but it does detailed than the repentance in the concept of not exist. Likewise, when he explains about fiqh. In fiqh, it is explained that repentance jaiz from two points of view. First, jaiz on has at least some elements saying the phrase sharak is something that is not rewarded istighfar (asking forgiveness), promising and when working on it and it is not a sin when being serious about not repeating sins and leaving it. In this case, Imam explains the accompanying repentance with good deeds. meaning of jaiz in the context of fiqh. Second, jaiz on reason, that is, what is valid on reason, Women workers in Sijunjung utilize both the presence and absence. the moment of Ramadan to increase There are other learning materials knowledge and also the practice of their that are also related to Tawheed Science, religion even though they have many namely about repentance. According to the limitations. The results of this study are in Imam and members of Sumbahyang Ampek line with previous researchers such as Puluh, repentance is one of the main Hidayati (2009) who suggested the existence important acts during Ramadan. They believe of a conspiracy in Madura as a place of that Allah must forgive the sins of those who learning and worship for marginalized repent, especially during the month of women, Jannah (2011) who stated about Ramadan. In their study, material found increasing the spiritual productivity of about the elements of the body who repented women, Rofhani (2017) who put forward when they uttered the phrase istighfar to about women's willingness to increase Allah. First, the eye when looking at things religious knowledge, Ardiyani (2017) who results in sin by saying the sentence “I ask asserted that a Muslim woman does not only God for forgiveness in every sin of my two know and understand household matters but eyes”. Second, the ears when I hear things must also play a role in other religious and that cause sin by saying “I ask about God to social affairs, Isnaini (2016) and Ismail forgive me for every sin of both my ears. (2017) who find the reality of freedom this is Third, the tongue when saying the words that in the thought of ulama in West Sumatra in causes sin by saying I ask forgiveness from interpreting verses about women in the God for every sin of my tongue. Fourth, hands Minangkabau context. But the results of this when doing things that cause sin by saying “I study are different from the results of other ask God to forgive me for every sin of my studies. Sila (2009) suggests a similar activity hands”. Fifth, feet when taking steps that followed by young people and educated

Copyright © 2020, Jurnal Ilmu Sosial Mamangan| 55 Jarudin and Salma– Sumbayang…. people, Munir (2016), Taufiq (2017) who sunnah praying, learning to read and recite suggests a similar type of education but lasts the Koran, studying the interpretation of the a lifetime, Roza (2017) which describes Koran, and studying religious knowledge. similar activities but it is followed by men. Sumbahyang Ampek Puluh is an effective Hanani (2016) explains that the contribution place to learn, build and strengthen the piety of Sumbahyang Ampek Puluh was initially of modern women in the midst of followed by men who were old and not increasingly complex life challenges. Short working. time (40 days) can improve the quality of Sumbahyang Ampek Puluh in the knowledge and practice of a Muslim woman mosque area has different criteria from the for the better. The existence of women in the results of this study. First, Sumbahyang forty prayers in Sijunjung illustrates the Ampek Puluh in Sijunjung are dominantly reality of Minangkabau women who are followed by women and men only a handful. educated, free and free to perform their Even, in certain mosques it is only attended worship and daily life. by women besides their imams. Second, the women are generally still very productive because they work in gardens, fields and other places. They make money / materials REFERENCE during the day, cook and prepare food for the Aljunied, K. (2018). Not Just a House to family in the afternoon, then they go to the Honour God: Mosques in the Malay mosque to do religious activities, because this World as Cosmopolitan Spaces. is part of their rights as it is stated by Fauziyah (2010) and Maslikhah (2015). Gjat, 8 (1). Third, the implementation of Sumbahyang Ampek Puluh activities at the mosque / Ansor, Muhammad. (2014). Being musalla in the Sijunjung region is not Woman in the Land of Shari‘a intended by the women to seek protection, Politics of the Female Body, Piety both economic protection and family and Resistance in Langsa, Aceh Al- attention because they are not people who do Jāmi‘Ah: Journal Of Islamic Studies, not care for. They are people who have a Vol. 52, No. 1, pp. 59-83 house, farm / plantation and family members. Their purpose is solely to study for the sake Ardiyani, Dian. (2017). Konsep of increasing religious knowledge, getting the Pendidikan Perempuan Siti perfection of merit and goodness in the month of Ramadan. Therefore, the quality of Walidah, Tajdida, Vol. 15, No. 1 their humanity is very different from women with different professions, as stated by Armiah. (2004). Perilaku Simbolis Santri Supraptiningsih (2016). dalam Praktek Keagamaan di Pesantren Daarut Tauhid CONCLUSION Bandung, MediaTor, Vol. 5, No. 2 Sumbahyang Ampek Puluh is a form of teaching from the Naqsabandiyah Islam Beta, Annisa. R. (2016). Socially Mediated that prevails in Sijunjung District with quite a Publicness in Networked Society large number of followers in several Mosques for Indonesian Muslim Women, and Mushala. This form of worship is carried Jurnal Ilmu Komunikasi, Volume out for 40 days with a period of 10 days before Ramadan and 30 days during the 13, Nomor 1, 19-30 month of Ramadan. The implementation of this form of worship is carried out both day Fanani, Ahmad Fuad. (2017). The and night. The main purpose of the implementation of sharia bylaws implementation is to get closer to Allah and and its negative social outcome for carry out more timely worship. There are Indonesian women, Indonesian several activities carried out during this Journal of Islam and Muslim activity, namely fasting during the day, Societies, Vol. 7, no.2, pp. 153-174 obligatory praying in congregation and

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