Wirid Tradition of Banjarese Community After Mandatory Prayers: The Study of its Variants and Provenances
This research is based on the phenomenon of the Banjarese community in South Kalimantan in particular, and Indonesia in general who always recite some wirids massively after their mandatory prayers and which its excitement is greatly felt because these wirids are always recited together in mosques and mushallas (places for praying). This tradition is considered as an expression of their obedience to the teachings of Islam. Based on the preliminary observations it known that what is recited or become the wirids are almost no difference at all amongst congregations of mosque in one region and other regions. However, when it is examined more closely then there are differences in the composition or sequences of the wirids. This of course is very closely related to what they are referring to or who is being followed in reciting the wirids. As it is known that in South Kalimantan, there are two popular Islamic Boarding Schools which have long been established (Darussalam Martapura and Ibnul Amin Pemangkih) and have brought forth many great ulama (Islamic Scholars) who are quite influential and become the provenances and references in conducting and implementing Islamic teachings (worshipping). Thus, this research is focused on finding reference’s books or Islamic scholars that are followed by people in South Kalimantan, especially about orderly manner in reciting the wirids, its variants and references. This is field research which was done through direct observation to the sites of the research some mosques and mushallas in Banjarmasin, Martapura, Hulu Sungai Tengah (HST), and Hulu Sungai Utara (HSU). The mosques and mushallas are: the mosque which is located at Ibnul Amin Islamic Boarding School Pamangkih HST, Amuntai Grand Mosque, Mushalla Syi'arul Mu'minin, Grand Mosque al-Karamah Martapura, Mushalla Al-Raudhah Sekumpul, Martapura, and the Great Mosque Sabilal Muhtadin Banjarmasin. These observations were intended to see firsthand practices of the wirid recitations in those mentioned mosques and mushallas, both the recitations and the composition of the wirids. The researchers also conducted some interviews to explore more about the findings in observations as well as the history of the wirids practices. More than that the researchers also tried to find out some documents related to the history of mosques and the management of these mosques, especially which has relation with the recitation of the wirids. The collected data were carefully reviewed and classified according to the objectives of the research, and then analyzed descriptively qualitatively. This research found out thea the wirids recited by Banjarese community in South Kalimantan are all based on or referred to books of Islamic scholars in which also based on the Hadists of the Prophet SAW with shahih criteria or at least hasan. Furthermore, this research also identified or found 5 variants of the wirids especially on the compositions and sequences of the wirids, but not on the its words or sentences (lafaz) being recited. This is caused by the recognition of influential figures/Islamic scholars (ulama) in the community. Even, in some mosques and mushalla, there was a change in the order of the wirids recitation after the arrival of an ulama who was considered as a role model for a wider community around him. Thus, the figure, personality, and charisma of an ulama has a very great influence on the religious practices of the Banjarese community, especially in the tradition of the wirids recitation after mandatory prayers.