Patterns of women empowerment in rural Indonesia: the role of quran completion tradition

Abstract

This qualitative study examines the historical context and implications of women’s empowerment in rural Gorontalo, Indonesia, focusing on the Quran Completion tradition. Data were collected through in-depth interviews with elderly women, religious figures, and traditional practitioners of the Quran Completion tradition. The findings indicated that despite Indonesia’s independence, women in rural areas faced significant limitations during the study period. Adolescent girls were confined to household activities and were prohibited from pursuing formal education outside their homes. Interestingly, this tradition predates the official discourse on women’s empowerment, initiated by the Indonesian government in 1972. It served as a symbol for parents to showcase their success in educating their daughters and gradually encouraged women to assume public roles, demonstrating their Quranic recitation skills, and boosting their confidence to participate in public spheres. Psychologically, the Quran Completion tradition played a pivotal role in enhancing women’s self-assurance and fostering their active engagement with society. While this empowerment pattern was widespread among Gorontalo women in the past, the present-day practice of the Quran Completion tradition has undergone significant changes. It is now primarily observed during wedding ceremonies by a limited number of individuals dedicated to preserving Gorontalo’s culture.

Keywords:

• Quran completion
• Quran tradition
• bride
• women empowerment

Reviewing Editor:

• Thanh Ngo, Viet Nam

Subjects:

• Culture
• Theory & Religion
• Religion
• Cultural Studies

Introduction

Long before the Indonesian government initiated the empowerment of women through the PKK program in 1972 (Aslichati, 2011), people in rural Gorontalo have been empowering marginalized women. After the independence of the Republic of Indonesia in 1945, women in the countryside Gorontalo were prohibited from leaving the house and going to school, like men. Instead, they were instructed to marry at a young age (Masi, 2020). This discriminatory treatment further limited women’s movement to domestic affairs. Women were increasingly reluctant to leave the house, let alone appear in public. This condition began to change after the tradition of Quran Completion (complete Quran recitation from the beginning to the end) began to be practiced in the community. This tradition slowly elevated women’s dignity and privileges, particularly those of the brides’ pre-wedding ceremony. In the Minangkabau community, this tradition is practiced as part of a traditional wedding ceremony where both the groom and the bride perform Quran recitations (Rismadona, 2019). Meanwhile, the Quran Completion tradition in the Gorontalo community is performed only by the bride (Hariana et al., 2019). Before the groom pronounces the marriage contract, the bride recites the Quran completely in front of the groom and all guests at the wedding ceremony. This condition requires women to learn to read the Quran from an early age and perform Quran Completion of the entire 30 Juz of Quran on the night of the wedding celebration.

Based on a literature search, the authors classified studies of the Quran Completion tradition in Muslim communities in Indonesia and Asia into three clusters. The first cluster consists of studies on Quran Completion tradition as a part of the wedding ceremony. In certain communities, the Quran Completion tradition is performed by both the bride and the groom, who take turns reciting the Quran, starting from the surah (chapter) adh-Dhuha to an-Naas (Hairiri, 2020). In other cultures, the Quran Completion tradition is performed by all attendees at the wedding, including guests (Supriani, 2019; Wirdanengsih, 2016; Rismadona, 2019). The Quran Completion tradition performed at weddings can also be discovered in the Malay ethnic (Yani, 2016), recited along with the recitation of Maulid Barzanji (a book containing the story of Prophet Muhammad SAW and the praises adhered to him) (Sarpinah & Salimin, 2018). The second cluster of studies discusses the Quran Completion tradition as part of funeral ceremonies (Cherepanov, 2020), (Hudri & Yudantiasa, 2018), khitanan (compulsory circumcision for young males in Islam) (Zuriatin et al., 2018), and art performances (Gunawan, 2017). The third cluster of studies on Quran Completion discusses the importance of this tradition as a medium of character development for children and young adolescents (Agustang, 2019), (Wirdanengsih, 2016). From the three classifications of the cluster, it is concluded that the Quran Completion tradition is carried out in congregations at weddings, death rituals, circumcisions, and art performances. Apart from ritualistic values, this tradition also portrays character and moral values. In addition, the literature above shows that the Quran Completion tradition, which focuses on women, has not been elaborated in depth. In the Gorontalo community, this tradition has been passed down from generation to generation.

This study seeks to address a critical gap in scholarly research by focusing on the Quran Completion tradition within the Gorontalo community and its specific impact on women, particularly in rural settings post-independence in Indonesia. Despite the prevalence of this cultural practice, there is a notable lack of comprehensive analysis regarding its purpose, significance, and potential to empower women in the Gorontalo region.

The existing body of literature predominantly categorizes the Quran Completion tradition into broader clusters related to various ceremonies and performances. However, a significant dearth of in-depth exploration exists, particularly in understanding the women-centric dimension of this tradition. The study underscores that this gap hinders a comprehensive understanding of the tradition’s significance for women in Gorontalo.

Unique to Gorontalo is the exclusive involvement of brides in the Quran Completion tradition, setting it apart from practices in other regions. The research aims to fill this void by examining the specific role of the Quran Completion tradition in empowering marginalized women post-independence, shedding light on its cultural and regional nuances.

The study posits that the Quran Completion tradition serves as a crucial medium of education for women in Gorontalo, providing them with knowledge essential for educating future generations and contributing to the formation of a ‘Quranic Generation.’ However, the empowering aspects of this tradition, along with its role in building women’s confidence in public spaces, have not been thoroughly investigated. This underscores the need for a nuanced exploration of the empowering potential of the Quran Completion tradition for women in Gorontalo.

Gorontalo’s unique cultural context raises questions about the local nuances of the Quran Completion tradition and its potential impact on women’s lives. The study argues that understanding these cultural intricacies is crucial for developing a nuanced perspective on the empowerment dynamics associated with the Quran Completion tradition in Gorontalo.

Furthermore, the study suggests that viewing the Quran Completion tradition as a form of education for women carries broader implications for the social and educational fabric of the community. However, the exact nature of these implications and their contribution to women’s empowerment remain areas that require further investigation. In essence, this research seeks to fill the identified gap by providing a comprehensive understanding of the Quran Completion tradition’s role in shaping the lives of marginalized women in rural Gorontalo post-independence. The identified research gaps underscore the need for a more nuanced understanding of the Quran Completion tradition’s role in education, confidence-building, and broader societal implications for women in rural Gorontalo.

Literature review

Based on a literature study on the research area of focus, this study discusses three primary concepts as the theoretical bases for the analysis of the research findings:

Ritual, religious event, and character education

A study conducted by Cherepanov (2020) points out that Quran Completion tradition is a ritual performed as part of a funeral event. Gunawan (2017) found that Quran Completion tradition is performed as a form of art performance (Masita & Agustang 2020). Ulum (2009) classified this tradition into routine and incidental activities. Routine activities involve the full recitation of the Quran either by looking at the book or not, for example, the tahlilan and yasinan events. As an incidental activity, Quran Completion is performed at the request of the shohibul hajat (the event host) in a wedding ceremony, funeral, or khitanan event. Another study conducted by Wirdanengsih (2016) emphasized the urgency of Quran Completion tradition as a medium of education for future generations. In particular, the characters it intends to develop are the faith of Islam and love for the Quran. Therefore, one can argue that the Quran Completion tradition not only takes the form of a ritualistic event performed by families but also as a medium of character development.

Mission of da’wah in Quran Completion tradition

Quran Completion tradition is practiced by the Muslim community to integrate the Quran into daily life. This tradition is practiced in wedding events (Rusmana, 2020), funerals (Hudri & Yudantiasa, 2018), (Pora, 2016), (Wedi, 2019), khitanan (Zuriatin et al., 2018), and art performance events (Gunawan, 2017). This tradition is also viewed as the medium of da’wah (Islamic preach) for the Muslim community, with certain goals and values.

In the context of da’wah, the Quran Completion tradition is the momentum for parents to be informed of their children’s competence in Quran recitation, as demonstrated by Prophet Muhammad and the Ulama (Islamic cleric) (Raja Abdullah bin Raja Ismail et al., 2015; Masita & Agustang, 2020). In addition to its function as the medium of da’wah, the Quran Completion tradition is also viewed as a means of community empowerment in the love for the Quran (Zainuddin & Hikmah, 2019). Based on previous elaboration, this study argues that the Quran Completion tradition in the Gorontalo community is intended as the medium of da’wah and women’s empowerment efforts.

Women empowerment

Essentially, women are embedded in unique traditional skills, knowledge, and experience to improve community resilience. However, their voices remain underrepresented in the public realm of patriarchal communities (Singh et al., 2022). This phenomenon took place due to the common stereotype regarding the social roles of men that involve more in politics and governance affairs and those of women that revolve around household duties and raising children (Boo, 2021; Khasbulatova & Smirnova, 2022). Efforts have been made to provide space for women through empowerment (Nursyaidah, 2020). Women’s empowerment has become an important strategy for increasing women’s role in potential development (Khasbulatova & Smirnova, 2022). Empowerment activities have helped women reduce poverty, increase household income, reduce child mortality, and increase education delivery in the study area (Omang et al., 2020). In certain communities, when women can sustain themselves, they can play the role of head of the family (Adil, 2018). Previous studies on women’s empowerment mainly revolve around the aspect of economic and health empowerment (Ayu, et al. 2019), (Astuti et al., 2017). Women’s empowerment in other aspects, such as Quran mastery and mental quality, are yet to be explored in depth.

As proposed by Sany (2019), the principles of women empowerment in the Quran involve ukhuwah (fraternity), ta’awun (mutual help), and equality. In the context of empowerment in Quran mastery, women are expected to contribute to educating their children to master the Quran (Syafei et al., 2020) and instilling Islamic moral values in their children (Agustang, 2019).

Based on the literature review, the concept of women’s empowerment in this study revolves around acknowledging and enhancing the unique traditional skills, knowledge, and experiences that women possess to contribute to community resilience. Despite their embedded roles, women’s voices remain underrepresented in patriarchal communities due to prevailing stereotypes that limit their engagement to household duties and child-rearing, as opposed to involvement in politics and governance affairs dominated by men.

Efforts to address this imbalance have led to the promotion of women’s empowerment as a crucial strategy for increasing their role in potential development. Women’s empowerment activities have been shown to have positive impacts, including poverty reduction, increased household income, reduced child mortality, and improved education delivery in the study area. Notably, in some communities, empowered women can take on the role of the head of the family.

While existing studies on women’s empowerment have predominantly focused on economic and health aspects, this literature review highlights a gap in the exploration of other dimensions, such as Quran mastery and mental quality. The study recognizes the need to delve deeper into these aspects to provide a comprehensive understanding of women’s empowerment.

Drawing from the principles proposed by Sany (2019), women’s empowerment, particularly in the context of Quran mastery, involves principles of fraternity (ukhuwah), mutual help (ta’awun), and equality. In this context, women are expected to contribute to the education of their children, fostering Quran mastery, and instilling Islamic moral values in their offspring. This concept emphasizes a broader and more holistic approach to women’s empowerment, encompassing not only economic and health dimensions but also spiritual and moral aspects rooted in Quranic principles.

Research method

The earliest record of Quran Completion tradition can be traced back to the rural community of Molalahu in Gorontalo during the reign of Bakar Tuna (1965-1975). This study focuses on the Quran Completion tradition in Gorontalo based on three justifications. First, the majority of the Gorontalo community is composed of Muslims, and the Muslim community performs the Quran Completion tradition that obliges women (brides) to perform public Quran recitation. Second, studies on the Quran Completion tradition performed by brides leave a huge gap to be explored. The existing literature only highlights the Quran Completion tradition performed in funerals and wedding ceremonies but is yet to explore the imposition of this tradition on women. Third, the study elaborates on the particularity of Quran Completion tradition for brides. The previous justifications demonstrate that an in-depth exploration is essential in Quran Completion tradition for women as a form of women empowerment and education for future generations.

This research approached the Quran Completion tradition in Gorontalo through a qualitative study based on data regarding ideas and activities that revolve around this tradition in the rural community of Gorontalo. Furthermore, it employed a historical study, in-depth interviews with traditional figures, and observations of the current practices of this tradition. The data were used as the basis for this analysis.

In this qualitative study centered on the Quran Completion tradition in Gorontalo, participants were purposefully selected from two distinct categories within society. The first category included older women with direct experience participating in the tradition and those currently involved in organizing it. Simultaneously, the second category comprised traditional and religious figures regularly engaged in the Quran Completion tradition. The decision to focus on these specific categories aimed to unravel the religious phenomenon behind why the Quran Completion tradition is specifically intended for brides. In line with qualitative research principles, seven women aged between 50-70 years were deliberately chosen as main informants, each possessing unique qualifications as direct contributors to the Quran Completion tradition in Gorontalo. The limited number of participants adheres to the concept of purposive sampling, emphasizing the selection of participants based on specific characteristics or experiences relevant to the study’s focus. This deliberate choice allows for an in-depth exploration of the informants’ rich and contextually significant insights into the Quran Completion tradition. Furthermore, the decision may address practical constraints, ensuring a nuanced examination of cultural, historical, and social aspects while maintaining a balance between resource limitations and the pursuit of comprehensive understanding within the given context.

The data obtained through interviews and observations in this study were integral components presented in the results and discussion section. Interviews were structured to investigate three key conditions: 1) the historical situation of women in 1955-1975; 2) the preparatory practices of women before the Quran Completion tradition, along with the reasons behind imposing this tradition on women; and 3) the implications of the Quran Completion tradition on women’s roles in both the family and the community. These interviews provided valuable insights into the cultural and social dynamics surrounding the Quran Completion tradition in Gorontalo. Additionally, observational data were collected by studying the current practices of the Quran Completion tradition in wedding ceremonies and drawing correlations with the historical context of 1955-1975. The data derived from these interviews and observations served as the foundational basis for the analysis of the ‘why’ aspect related to the imposition of the Quran Completion tradition for women in rural Gorontalo, and their detailed presentation was incorporated into the subsequent sections of the results and discussion.

In concluding this study, the researchers followed a comprehensive data analysis process conducted in three distinct phases, employing two analysis techniques. The initial phase involved data reduction, focusing on managing the data in a more systematic and thematic format. This process aimed to streamline the information for more effective analysis. Subsequently, the data display phase encompassed presenting research results through tables and interview quotes, facilitating a clearer visualization of the findings. Finally, the data verification phase was implemented to formulate conclusions, particularly focusing on identifying trends within the data. The researchers utilized a descriptive method to analyze the processed data, providing a detailed exploration of the Quran Completion tradition for women in Gorontalo. The culmination of these stages and processes in data analysis enabled the researchers to formulate a synthesis regarding the imposition of the Quran Completion tradition. This synthesis, rooted in the rich and contextual interpretation of the data description, served as the foundation for the drawn conclusions in this study, shedding light on the empowerment and educational aspects of the Quran Completion tradition for women in the Gorontalo community.

Research results

The earliest practices of Quran Completion tradition can be traced to the period of the reign of Bakar Tuna (1955-1975), particularly in his last ten years as emperor. At that time, women were still underdeveloped and secluded by their parents. Quran Completion has long been a tradition passed down from generation to generation to empower women in a patriarchal Gorontalo rural community. The correlation between the Quran Completion tradition and women’s empowerment takes place because of:1) the backward condition of women before and after independence; 2) the Quran Completion tradition for the bride was carried out before the marriage contract as a reflection of the parents’ responsibility to educate their children; 3) the Quran Completion tradition allowed the women to build their confidence in performing the recitation in front of the audience; and 4) the symbolization of the extent to which women were considered worthy of being a mother of the household. The previous aspects are elaborated on below.

Situation of women in pre-independence and post-independence Indonesia

Women in the rural community of Gorontalo experienced seclusion from their parents, which separated them from the outside world. They could only go out if accompanied by their parents and had to wear veils to cover their hair. During this period, the women were trained and guided to be housewives. They were married at a young age and were not allowed to attend school. This is similar to the story told by the village elders:

In the past, women were not allowed to go outside and only told to do their activities at home. They were only allowed to go out if accompanied by their parents of mahram (people who were not allowed to marry due to familial ties). Women wore bele’uto (head cover) from the sarong, which covered almost the entire head and face. They were prohibited from receiving formal education due to arranged marriage since their first menstruation period (8-12 years old). After the wedding, the wives left their families and stayed with their husbands to manage their new households (Mrs. Uga, 68 years old).

I experienced the difference in treatment towards women before and after the independence of Indonesia. I was not allowed by my parents to leave unless I was accompanied by a mahram. We were unable to socialize with people other than those around our house or family members when there was an event that took place. My mother had far worse experiences. She was locked at home at all times. When someone wanted to propose it to her, they were not allowed to meet. She was instructed only to show the tip of her pinkie from a hole in the wall’ (Mrs. Leku, 69 years old).

In 1960, when I was a teenager, we were finally allowed to go outside with a mahram, for example, to the Quran tutor’s house to learn the Quran. At that time, there was no electricity, and we used only an oil lamp for lighting. We had to read and recite the Quran. This was one of our few chances to be able to go outside (Mrs. Halima, 73 years old).

The statements in the preceding section shed light on the evolving circumstances for women in Indonesia during different periods, namely 1925-1945 (pre-independence), 1945-1955 (post-independence), and 1955-1975. In the earlier years from 1925-1945, women faced severe restrictions, being prohibited from going outside and interacting with the external world. Marriages were arranged, and the interaction with the male fiancé was limited to revealing only the tip of their pinky through a hole in the wall. Subsequently, from 1945 to 1955, there was a notable shift as women were granted certain liberties they could go out, albeit wearing head coverings, and were allowed to be accompanied by a mahram. Marriages were still arranged, but women now had face-to-face interactions with their male counterparts. The era of 1955-1975 marked further progress, as women gained increased freedoms. They were permitted to go out to learn the Quran, accompanied by a mahram, and interact with men. Notably, women were instructed to marry after completing the Quran Completion, indicating a shift in societal expectations and opportunities for women during this period. This progression reflects a broader narrative of Quran Completion serving as a response to women’s historical seclusion and as a means to encourage their liberation and empowerment.

Quran Completion tradition for brides as parents’ responsibility in educating children

Women in Gorontalo who intend to marry must be able to show their mastery and ability to recite the Quran to the public the day before the announcement of the marriage contract on the wedding day. The tradition is regarded as a form of parents’ responsibility to instill Quranic values in female children. Parents in that period were responsible for educating their children regarding Quran mastery by hiring Quran tutors or teaching the children themselves.

They wanted to show the ability of women to read the Quran in public in the form of their parents’ pride. Therefore, the parents had long sent their daughters to study the Quran teacher. This was acknowledged by three informants who accompanied their children while learning the Quran at the Quran tutor’s house.

It was embarrassing for us if our daughters were unable to read and recite the Quran. I instructed my female child to learn the Quran at the tutor’s house. It is fine if I was not able to recite the Quran, but my daughter must master the Quran and make us proud (Mr. Agus, 65 years old).

The mother who was able to read the Quran and had finished reading it for the first time at the time of marriage were able to teach their children the Quran themselves. When the daughters reached adolescent age, the parents taught the Quran intensely. This argument is summarized by the statements of several women as informants who went through this process.

They taught the Quran to their daughters as a form of responsibility. Almost all the informants stated that they were calm, feeling that their obligations were carried out. They felt ashamed if their daughters were unable to recite the Quran. Parents who have daughters try hard to get their children to learn the Quran either by teaching themselves or hiring a Quran tutor. In other words, Quran Completion tradition symbolizes the accomplishment of parents in instilling Quran values in their daughters. From marriage onwards, responsibility was handed to the husband.

Picture 1. A bride performing the Quran Completion.

The Quran Completion tradition was held the night before the pronouncement of the marriage contract on the wedding day. The customary ritual at night is called mopotilantahu (to betroth), also called malam bakupas (the night of peeling), about the process of preparing the spices for dishes to be prepared on the wedding day. This ritual is illustrated in the following statement:

On that night, the groom and his family are invited to the mopotilantahu event. The bride sits on the wedding throne with another woman (usually the Quran tutor), facing the groom at a 4-5 meters distance. The Quran Completion process was initiated by a religious officer, and the bride recited the ad-Dhuha chapter. At the end of the chapter, the guests continue by saying ‘laailaha illahu allah huakbar,’ and the bride answers with ‘taqobballahu minkum,’ and the guests continue with ‘minna waminkum yaa kariiim.’ Afterward, the religious officer continued to recite the last three chapters of the Quran. The last activity for the night is khatmil Quran prayer (Mrs. Tari, 57 years old).

The previous picture illustrates the process of Quran Completion on the mopotilantahu night. The bride sits on a wedding throne and is accompanied by an adult woman. The presence of a companion for the event is seen as a strategy to boost the bride’s confidence and guide the bride in performing the Quran recitation. As stated by another informant, a Saronde dance performance usually takes place involving traditional dancers and often both the bride and groom after the Quran Completion process. However, some participants chose to skip this dance performance. In addition to symbolism as a public event held by a family, this tradition also symbolizes the sacred aspect of wedding ceremonies in Gorontalo about the philosophy of adat bersendikan syara’, syara’ bersendikan al-Quran (tradition intertwines with Sharia, Sharia intertwines with Quran).

Quran Completion tradition as the encouragement of women’s confidence in participating in public space

Quran Completion tradition is also regarded as a means of empowering women to participate in public spaces. The event requires thorough material and mental preparation from the bride. The bride must be able to read and recite the Quran completely from beginning to end (juz 1-30). As the Quran recitation study has been conducted since a young age, the accomplishment of 30 juz can take two to four months upcoming the wedding day. An informant elaborated on this in the following statement:

The parents of a daughter that already accepted a proposal from a man must ensure that their daughter can read Quran properly and finish reciting the Quran up to the last juz. This process can take 2-4 weeks. If the daughter is still unable to read and recite the Quran completely, the parents will feel embarrassed and burdened (Mrs. Zainun, 65 years old).

Despite the importance of tradition, not all women were able to recite the Quran completely. Only a small number of women can complete the Quran; the rest are only able to read the Quran and some are trying to memorize it so that it is not too obvious that they cannot read the Quran. This is following the statement of parents and religious officers as follows:

Since my daughter can read the Quran, she has been trying to finish reading the Quran to completion. So, at the celebration later, my daughter is expected to have completed the Quran thoroughly. It is different from my niece; she can already read the Quran but is only able to finish half of the Quran reading because the wedding date is very close, so it seems that she only finishes juz 30, not all 30 juz (Mr. Agus, 65 years old).

There is a bride who is not fluent in reading the Quran. Her recitation is not as good as others, and it is very apparent that she only memorized the verses, since the part that she read was different from what was indicated in the book. In these conditions, it is usually the companion who guides or takes over. (Mr. Nasir, 72 years old).

Based on the information provided, the study categorizes the bride’s mastery of the Quran in the Quran Completion tradition into three distinct groups. The first category includes women who are not only fluent in reading the Quran but have also completed reciting it in its entirety. The second category comprises those who are proficient in reading the Quran but have not yet completed the entire recitation. Lastly, the third category consists of women who are not fluent in reading the Quran and can only memorize certain parts, specifically from ad-Dhuha to an-Nas chapters. This classification captures the varying levels of expertise and accomplishment among brides participating in the Quran Completion tradition. It reflects the diversity in the extent of Quranic knowledge and recitation skills demonstrated by women in this cultural and religious context.

In addition to preparing the Quran Completion material, this tradition requires mental readiness and confidence to appear in public. Women in the past were dominated by men, so they were very submissive and did not have the confidence to appear publicly. Through the Quran Completion tradition, women are motivated and encouraged to appear in public. The brides and parents conducted the following methods in the upcoming Quran Completion tradition to perform properly, as stated by the following informants:

I was already fluent in reading Quran when I was proposed by my fiancé, but I still did not have the confidence to perform Quran Completion in front of all guests. To anticipate this, I was instructed by my mother to practice reading the Quran in front of the mirror repeatedly to motivate myself and remove anxiety. Later, I was able to convince myself and performed confidently for the entire part, despite being anxious at first (Mrs. Yana, 55 years old).

The tradition of finishing the Quran on a wedding chair on a wedding night has become a burden for me. Honestly, I want to rebel and question why only women are forced to appear in front of the people. The preparation for the Quran Completion process takes a long time. Every day, I practiced in my room until my day. My cousin gave a tip to remove the anxiety by confidently looking over all the guests and breathing deeply before performing the Quran Completion. In addition, she told me to pinch my ears until it hurts and to bend the tip of my toes for a moment. Impressively, this helped me to remove the anxiety of appearing in public for the first time (Mrs. Uga, 68 years old).

The wedding night was very burdensome for me because I had to sit on a wedding chair reciting verses from the Quran from Surah ad-Dhuha to Surah an-Naas. I tried to memorize the chapters, so I would not be nervous later on. The day before the activity, I was bathed by my grandfather and given water to drink to avoid feeling anxious. When performing, I made some mistakes but were assisted by adult women who accompanied me. (Mrs. Hasna, 56 years old).

The study emphasizes the significance of mental preparation before the Quran Completion event for brides, outlining four specific methods employed by the informants to ensure a confident and successful performance. Firstly, brides engaged in repeated practice, either in front of a mirror or in a private room, focusing on memorizing the sections to be recited. Secondly, they sought guidance from experienced individuals, following the tips and suggestions provided by those who had previously undergone the Quran Completion tradition. Thirdly, some brides incorporated mystical approaches into their preparation, involving rituals such as bathing or drinking water believed to be enchanted by an elder. Lastly, brides often requested assistance from adult women, relying on their support and guidance during the performance. Despite thorough preparations, instances of nervousness and mistakes during recitation were not uncommon. In such cases, the presence of an adult woman companion played a crucial role in correcting errors and ensuring a successful Quran Completion process. The diagram illustrates the diverse methods employed by brides for mental preparation, highlighting the multi-faceted nature of their efforts to appear confident and proficient during this cultural tradition.

The implementation of this tradition applies to certain communities, especially women who can already recite the Quran. Meanwhile, those who have not completed reciting the Quran thoroughly must at least have read juz 30 or at least be fluent in reading Surah ad-Dhuha to Surah an-Naas. There are also people from certain religious organizations who do not carry out this tradition even though their children have completed the 30 Juz of the Quran. This shows that the tradition of completing the Qur’ began to change.

The appropriateness of women to be housewife

In the past, Gorontalo women were secluded by their parents until they married. Young women in Gorontalo must cover their heads with bele’uto and accompany their families. This discouraged women’s confidence in participating in public spaces. The tradition of Quran Completion has psychologically become an important momentum to motivate women to dare to appear in public to show their ability to read the Quran. After completing this tradition, women are considered ready to become housewives. This was acknowledged by four women aged between 50-70 years as the informants of this study. In general, all four women stated that the Quran Completion tradition greatly affected their confidence to appear in public. This self-confidence and ability to read the Quran will later be passed on to their children.

After showing competence in reciting the Quran, the bride is considered ready and competent in educating her children. This is the main message expressed by the four women who have completed the Quran. The ability to recite the Quran is regarded as the knowledge capital for wives to be passed down to their children. This is to ensure that their children grow better in the future. In addition to teaching how to recite the Quran, wives are also expected to teach the values of the Quran to their children, particularly their faith and loyalty to Allah.

The pattern of women’s empowerment through the Quran Completion tradition has enabled women not only to be ready to be housewives who take care of domestic affairs but also to be worthy of being educators for their children. This is as stated by all the female informants in this study. They perform their role as housewives while educating their children to become future Islamic generations. They take on a more dominant educational role than fathers, who play the role of breadwinners and have limited time with their children.

Based on the findings in the previous parts, Quran Completion tradition for brides in Gorontalo encapsulates several key dimensions. Firstly, it serves as a powerful encouragement for women to engage in Quranic recitation and confidently participate in public spaces. Secondly, the tradition underscores the significant role of parents in educating their daughters before marriage, emphasizing the responsibility to instill Quranic values. Lastly, the Quran Completion ceremony symbolizes the readiness and appropriateness of women to assume the roles of proper housewives and educators for their children. Together, these aspects create a cultural and religious framework that empowers women, bridging historical seclusion with a newfound confidence and competence in fulfilling pivotal roles within the family and community.

Discussion

Transformative narrative of women in Gorontalo

The study sheds light on a transformative narrative for women in Gorontalo, illustrating a profound shift in their societal role through the implementation of the Quran Completion tradition. Historically confined to seclusion, women in Gorontalo underwent a metamorphosis, transitioning from a state of isolation to active participation in the public sphere. The learning process of Quranic recitation, occurring within the tutor’s home, symbolizes a gateway to freedom for these women, enabling them to break free from the confines of seclusion.

As a result of the Quran Completion tradition, women in Gorontalo have not only gained the ability to recite the Quran but have also risen to a higher social status, challenging established gender norms. This tradition, with its focus on Quranic proficiency, has served as a catalyst in elevating the dignity of marginalized women, providing them with a newfound sense of empowerment. The acquisition of Quranic recitation skills has significantly boosted women’s self-confidence, enabling them to actively participate in societal roles beyond their traditional domestic responsibilities. This aligns with the perspective of Swirsky and Angelone (2016), who emphasize that feminist movements as a form of women empowerment, work to address gender disparities, stressing the ongoing importance of women identifying as feminists. Factors such as exposure to feminist principles through education, inspiration from influential feminist figures, and an increased awareness of gender discrimination contribute to women choosing this identification. Therefore, it can be concluded that the Quran Completion tradition empowers women in Gorontalo.

Empowerment and participation of women in society

Women in Gorontalo are encouraged, as evidenced by the study, to not only serve as educators, imparting Quranic values to their children, but also to actively participate in broader societal activities. This active involvement, as indicated by the study, aligns with Cornwall’s (2016) concept of empowerment, which revolves around altering power dynamics. This transformative process seeks to shift individuals’ perceptions and experiences, raising awareness of inequalities, instigating a sense of indignation towards injustice, and fostering collective action for societal change. The encouragement of women in Gorontalo to actively participate in religious and social events demonstrates their confidence and proficiency in reading Arabic letters, as exemplified by their engagement in these activities.

The sources provided, including Wirdanengsih (2017) and Hunowu (2020), substantiate the study’s claim that the Quran Completion tradition serves as a potent instrument for women’s empowerment in Gorontalo. This tradition facilitates their transition from seclusion to active societal participation. The multifaceted nature of empowerment, encompassing increased self-confidence, expanded societal roles, and the transmission of cultural and religious values, is central to the transformative journey experienced by women in Gorontalo. The Quran Completion tradition becomes a catalyst for women, not only in the realm of religious education but also in their broader engagement, marking a departure from historical limitations and contributing to a more inclusive and empowered community.

Symbolism in gorontalo wedding and cultural significance

The Quran Completion tradition in Gorontalo weddings serves as a powerful symbol of women’s empowerment, as explored by Wirdanengsih (2017). This tradition, embedded within the sacredness of wedding rituals as outlined by Cherepanov (2020) marks a transformative journey for women, emphasizing their ascension from singlehood to the role of a housewife. The ritualistic element of Quran Completion is particularly noteworthy, featuring the recitation of the last chapters of the Quran during weddings.

In the context of Gorontalo, the empowerment of women through the Quran Completion tradition is multifaceted. The act of reciting the Quran, even if some women have not completed the entire book or are not fully fluent, carries significant cultural and religious weight. It signifies a woman’s commitment to her religious duties and marks her readiness for the responsibilities of marriage and family life. This is a powerful demonstration of empowerment, as women actively engage in a religious tradition that holds cultural and societal significance.

The sources, Wirdanengsih (2017) and Cherepanov (2020), underpin the assertion that the Quran Completion tradition goes beyond a mere ceremonial act. Wirdanengsih’s exploration likely delves into the social implications of this tradition, showcasing how it contributes to women’s agency and status in Gorontalo society. Cherepanov’s work may shed light on the broader cultural and ritualistic context of weddings, emphasizing the transformative nature of Quran Completion within this sacred ceremony.

Overall, the Quran Completion tradition in Gorontalo weddings is a poignant symbol of women’s empowerment, encompassing their religious commitment, cultural significance, and the pivotal transition to marital life. It reflects a nuanced understanding of empowerment that extends beyond Western paradigms, rooted in the cultural and religious fabric of Gorontalo society.

Da’wah context and religious empowerment

In the da’wah context, the Quran Completion tradition in Gorontalo emerges as a powerful symbol embodying Quranic values within the community, as articulated by Sany (2019). This tradition becomes a conduit for the dissemination of religious teachings, emphasizing the integral role of women in upholding these values. Sany’s work likely delves into the socioreligious dynamics of Gorontalo and the transformative impact of Quran Completion on women.

The Quran Completion tradition, as a form of da’wah or religious outreach, underscores the significant role played by women in perpetuating religious values. Women actively engage in this tradition, contributing to the dissemination of Quranic teachings within the Gorontalo community. This participation enhances their standing and influence, challenging traditional gender roles and fostering a sense of equality between men and women.

The empowerment of women through the Quran Completion tradition, as suggested by Sany (2019), extends beyond the confines of ritualistic ceremonies. It becomes a mechanism for fostering social and religious empowerment, enabling rural women in Gorontalo to actively contribute to their communities. The da’wah context amplifies the importance of women in shaping religious narratives and disseminating Quranic values, challenging any preconceived notions about their limited roles. In alignment with Gupta’s (2021) perspective, the empowerment process involves individuals participating in collective decision-making, shared leadership in organizations, or engaging in community action to access government resources. Women leverage their knowledge, skills, and abilities to access organizational resources, enabling them to earn a livelihood and support their families. Therefore, Quran Completion unequivocally emerges as a form of women’s empowerment, providing women with the opportunity to enhance their livelihoods.

In essence, the Quran Completion tradition in Gorontalo, within the da’wah context, catalyzes women’s empowerment by aligning them with Quranic values and promoting equality in social and religious realms. Sany’s insights likely provide a comprehensive understanding of how this tradition becomes a dynamic force for change, influencing both individual women and the broader community in Gorontalo.

Overcoming historical constraints

The tradition of Quran Completion in Gorontalo represents a significant pathway for the empowerment of women, ushering in transformative changes from historical norms. In the past, women in Gorontalo were confined to seclusion until marriage, wearing bele’uto to cover their heads and accompanying their families. This seclusion hindered their confidence and limited their participation in public spaces. However, the Quran Completion tradition has emerged as a pivotal force in challenging these historical constraints and fostering women’s empowerment in various aspects.

The research findings and the narrative presented by Wirdanengsih (2017) shed light on the multifaceted empowerment experienced by women in Gorontalo through the Quran Completion tradition. The learning process of Quran recitation symbolized as the ‘gate of freedom’ for women, represents a profound shift in their perspective. The ability to recite the Quran becomes a source of elevated status, fostering a newfound sense of dignity and competence among women. This empowerment is not merely confined to religious knowledge but extends to the development of self-confidence and the capability to actively participate in societal roles.

The study underscores the crucial role of women as educators for their children, emphasizing that completing the Quran not only positions women as bearers of religious knowledge but also as influential figures shaping the character and values of the next generation. This tradition equips women in Gorontalo to play a central role in educating their children, ensuring the transmission of Quranic values and principles. Additionally, the achievement of a high level of autonomy in women’s empowerment, including acting as role models for others, aligns with the findings of Samier and ElKaleh (2021). Quran Completion, identified as a transformative practice, positions women as influential figures, particularly for their children. By embodying values and principles from Quranic teachings, women become inspiring and guiding figures for the younger generation, not only strengthening their influence within the family but also shaping dynamics within the broader community.

Moreover, the Quran Completion tradition propels women beyond the confines of traditional roles, encouraging them to actively engage in social spheres. The research indicates that women are not only encouraged to educate and instill Quranic values in their children but are also urged to actively participate in religious and social events. This newfound confidence and proficiency in Arabic letters empower women to contribute meaningfully to their communities, challenging previous limitations imposed on their societal participation.

In summary, the Quran Completion tradition in Gorontalo signifies a profound transformation for women, liberating them from historical seclusion and initiating an era of empowerment. The ability to recite the Quran serves as a symbol of freedom, unlocking opportunities for education, active societal engagement, and a redefined role as educators and influencers within their families and communities. This tradition, as illuminated by the research and corroborated by Wirdanengsih’s insights, serves as a guiding light for women in Gorontalo, signaling a departure from past constraints and contributing to a more inclusive and empowered community.

Policy recommendation for inclusive women empowerment

The Ministry of Religion should formulate a policy to promote the Quran Completion tradition in a revised format, making it a prerequisite for both men and women entering the marriage process. This policy is essential not to reinforce gender bias but to acknowledge the shared responsibility of both genders in family leadership. By emphasizing the inclusion of men in this tradition, the intent is to recognize their role as leaders in the family alongside women. This inclusive program can be effectively implemented through religious extension workers at the grassroots level, ensuring direct engagement with community members involved in completing the Quran. The government’s active involvement in this initiative is anticipated to enhance gender equality values and rejuvenate the Quran Completion tradition, fostering a more balanced and harmonious societal practice.

Conclusions

The tradition of Quran Completion at the wedding celebrations of rural communities in Gorontalo is a form of da’wah that also aims to free women from segregation and glorify women who are socially and culturally marginalized. Women in Gorontalo society, with a patriarchal pattern, were highly subordinated to men. Women are fully responsible for domestic affairs, whereas men play a role in earning a living. With their ability to read and recite the Quran, women are expected to play a role in religious education for children. The Quran Completion tradition has provided mental incentives that foster women’s self-confidence so that they can be equal to men in household and community life. Thus, it can be concluded that the Quran Completion tradition formed a pattern of empowering women in rural areas long before the discourse was echoed in the context of government and public policy.

The concept of empowerment in the context of this study shows that the Quran Completion tradition empowers women as marginalized groups to become important stakeholders in family and society. In this context, empowerment focuses not only on the cognitive aspect but also on the mental aspect. Thus, through the Quran Completion tradition, women can increase their self-confidence and prepare themselves as a source of religious education for their children in the future.

This study limits its discussion to aspects of women’s empowerment through the Quran Completion tradition. Moving forward, whether this tradition supports women’s empowerment or inflicts more burden on women, especially those who play a double role, has the potential to be explored in further research.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Additional information

Notes on contributors

Hatim Badu Pakuna

Hatim Badu Pakuna is an esteemed scholar and academic currently affiliated with the Department of Islamic Aqidah and Philosophy at IAIN Sultan Amai Gorontalo, located in Gorontalo, Indonesia. With a deep passion for Islamic theology and philosophy, Hatim has dedicated his career to the study and exploration of these subjects.

Having obtained extensive knowledge and expertise in the field, Hatim holds a prominent position within the academic community, contributing to the advancement of Islamic thought and understanding. His research interests encompass various aspects of Aqidah (Islamic creed) and Philosophy, focusing on their application and relevance in contemporary society.

With a commitment to scholarly excellence, Hatim has actively engaged in research, publishing insightful articles and participating in academic conferences and seminars. His contributions have garnered recognition and respect among peers and fellow researchers in the field.

Momy A. Hunowu

Momy A. Hunowu is a dedicated researcher and academic affiliated with the Department of Religious Sociology at IAIN Sultan Amai Gorontalo, located in Gorontalo, Indonesia. With a strong background in religious sociology, Momy’s scholarly interests revolve around exploring the intersection of culture, religion, and social issues.

As an active contributor to the field, Momy has authored several articles, including the untitled piece on “Revitalizing Local Cultural Values in Preventing Sexual Violence” published in the Prosiding Konferensi Gender dan Gerakan Sosial. This work highlights the importance of local cultural values in addressing and preventing sexual violence, shedding light on effective strategies and interventions.

Additionally, Momy’s research extends beyond the realm of gender and social movements. The article titled “FROM SACRED TO PROFANE: EFFORTS TO CONTROL THE CORN PESTS IN GORONTALO, INDONESIA” published in the Journal of Sustainability Science and Management explores the transformation of traditional practices in pest control within the context of corn cultivation in Gorontalo. This study offers valuable insights into the local community’s efforts to adapt and respond to environmental challenges while maintaining their cultural heritage.

Through Momy’s expertise and scholarly contributions, they have established themselves as a respected figure in the field of religious sociology, contributing to the understanding of sociocultural dynamics and sustainable practices.

Sarpika Datumula

Sarpika Datumula is a diligent researcher and scholar hailing from the Study Program of Family Law within the Faculty of Islamic Studies at Al-Khairaat University, located on Jl. Diponegoro in Palu, Indonesia. With a particular focus on Islamic law, Sarpika delves into various aspects of family law and its intersection with contemporary social issues.

An accomplished academic, Sarpika has contributed significantly to the field through their research and writings. Their article entitled “ADOPSI DAN PEMELIHARAAN ANAK DALAM HUKUM ISLAM” (Adoption and Care of Children in Islamic Law) published in the Journal of Musawa: Journal for Gender Studies, sheds light on the intricacies of adoption and child care within the framework of Islamic law. This work explores the legal and ethical dimensions surrounding adoption practices, providing valuable insights into the Islamic perspective on this important topic.

Furthermore, Sarpika’s research extends to the realm of education policy regulations in Indonesia. Their article titled “PERATURAN KEBIJAKAN PENDIDIKAN DI INDONESIA PADA MASA ORDE LAMA, ORDE BARU, REFORMASI, DAN KABINET KERJA” (Education Policy Regulations in Indonesia during the Old Order, New Order, Reform, and Work Cabinet) published in Moderasi: Jurnal Studi Ilmu Pengetahuan Sosial, delves into the evolution of education policies throughout different political eras in Indonesia. This study provides a comprehensive analysis of educational regulations and their impact on the Indonesian society, offering valuable insights into the historical development of the country’s educational landscape.

With their in-depth knowledge and dedication to research, Sarpika Datumula is regarded as an esteemed authority in the field of family law, Islamic studies, and education policy. Their work contributes to a better understanding of legal and social issues within the context of Islamic law and education in Indonesia.

Denok Sunarsi

Denok Sunarsi is a dedicated lecturer at Universitas Pamulang, specifically in the Faculty of Economics, under the Management Study Program. With expertise in the field of management, Denok teaches various courses focusing on the principles and theories of management.

As a scholar, Denok Sunarsi has contributed to the academic community through research and publications. Their article titled “Semiotics Analysis of Human Value in the Film ‘The Giver’” published in the Jurnal Sinestesia explores the intricate semiotic analysis of human values depicted in the film. This study delves into the symbolic meanings and representations of human values portrayed in “The Giver,” providing a deep understanding of the film’s underlying messages and societal implications.

Additionally, Denok Sunarsi has made notable contributions to the field of financial information and disclosure. Their publication titled “The Provision of High-Quality Financial Information in Increasing Voluntary Disclosure” in the International Journal of Artificial Intelligence Research emphasizes the importance of high-quality financial information in enhancing voluntary disclosure practices. This study sheds light on the significance of transparent and reliable financial reporting for organizations, offering valuable insights for researchers, practitioners, and policymakers in the field of artificial intelligence and finance.

With their extensive knowledge and expertise in management, semiotics, and financial information, Denok Sunarsi is recognized as a respected educator and researcher. Their work contributes to the advancement of knowledge and understanding in the respective fields, enriching scholarly discussions and providing practical insights for both academia and industry.

Wahyuni

Wahyuni is a dedicated academic and researcher affiliated with the Department of Sociology of Religion at the State Islamic University Alauddin of Makassar. With a strong background in sociology, Wahyuni’s work focuses on various aspects of social and religious phenomena in Indonesian society.

One of Wahyuni’s notable research contributions is the article titled “Collective Sex Environment And Its Intervention: A Case Study Of Indonesian Online Prostitution” published in the Proceedings of the 1st Hasanuddin International Conference on Social and Political Sciences, HICOSPOS 2019. This study examines the complex dynamics of online prostitution in Indonesia, delving into the social, cultural, and economic factors influencing its existence. Furthermore, it explores potential interventions to address this issue, shedding light on the need for comprehensive strategies to tackle the challenges posed by online prostitution in the country.

Another significant contribution by Wahyuni is the research paper titled “The Relation of Power and Radicalism: FPI Socio-Religious Behavior in the Contemporary Era” presented at the International Conference on Multidisciplinary Research (ICMR) in 2020. This study investigates the intricate relationship between power dynamics and radicalism, with a specific focus on the socio-religious behavior of the Islamic Defenders Front (FPI) in Indonesia. By examining the ideologies, practices, and social implications of FPI's activities, the research offers valuable insights into the dynamics of radical religious movements in the contemporary era.

Wahyuni’s research demonstrates a deep understanding of the social and religious landscape in Indonesia. Through their scholarly work, they contribute to the academic community and provide valuable insights into important societal issues. Their research findings facilitate informed discussions and contribute to the development of strategies and interventions for addressing social challenges in the context of Indonesia.

Yowan Tamu

Yowan Tamu is an expert in the field of Anthropology and is affiliated with the Department of Communication Science at the Faculty of Social Sciences, Universitas Negeri Gorontalo. Yowan Tamu obtained their doctoral degree through research titled “Traditional Knowledge and Farmer Modernization: A Study of Interaction and Socio-cultural Change in Wetland Rice Cultivation in Duhiadaa, Pohuwato Regency.”

Yowan Tamu’s research interests revolve around the interaction between traditional knowledge and modernization, particularly in the context of agricultural practices. Their expertise lies in exploring the social and cultural changes that occur as a result of modernization processes and how traditional wisdom adapts or shifts in response.

One of Yowan Tamu’s notable research contributions is the article titled “Modernization and Shifting Practices of Local Wisdom on Corn Farming in Gorontalo Province” published in Sodality: Jurnal Sosiologi Pedesaan in 2021. This study examines the impact of modernization on local wisdom related to corn farming practices in Gorontalo Province. It delves into the changing dynamics of agricultural practices, the adoption of new technologies, and the transformation of traditional knowledge systems in the context of modern farming.

Additionally, Yowan Tamu has authored the article “Panggoba; Traditional Knowledge in the Planting Season Calendar of the Duhiadaa Pohuwato Gorontalo Indonesian Community,” published in the Review of International Geographical Education Online in 2021. This research focuses on the traditional knowledge embedded in the planting season calendar of the Duhiadaa community in Pohuwato, Gorontalo. It explores the cultural significance of traditional practices in agricultural activities and their relevance in the contemporary context.

Through their research, Yowan Tamu contributes to the understanding of the intricate relationship between traditional knowledge, modernization, and socio-cultural change. Their work sheds light on the challenges and opportunities faced by communities in Gorontalo Province as they navigate the transformation of agricultural practices and the preservation of local wisdom.

Pardamean Daulay

Pardamean Daulay is a researcher in the field of Sociology, affiliated with the Department of Sociology at Universitas Terbuka. Their research focuses on various aspects of social dynamics, consumer behavior, and the impact of communication technology on society.

One of Pardamean Daulay’s research articles is titled “Coffee Shop Management Response and Consumer Loyalty of Indonesian Single-Origin Coffee Shops: Social Representation Theory Approach,” published in the International Journal of Interdisciplinary Social and Community Studies. This study explores the relationship between coffee shop management response and consumer loyalty in the context of Indonesian single-origin coffee shops. The research adopts the Social Representation Theory to understand the social constructs and shared meanings associated with coffee consumption, management practices, and customer loyalty.

Another notable publication by Pardamean Daulay is the article “Moderating Role of Connoisseur Consumers on Sustainable Consumption and Dynamic Capabilities of Indonesian Single Origin Coffee Shops” in the journal Sustainability (Switzerland). This research investigates the role of connoisseur consumers in influencing sustainable consumption practices and the dynamic capabilities of Indonesian single-origin coffee shops. The study explores how knowledgeable and discerning consumers contribute to the development and sustainability of the coffee industry in Indonesia.

Additionally, Pardamean Daulay has contributed to the field of technology and society with the article “Cybercrime Case as Impact Development of Communication Technology That Troubling Society” in the International Journal of Scientific and Technology Research. This research focuses on the challenges posed by cybercrime and its impact on society, particularly in the context of communication technology. The study explores the social implications and consequences of cybercrime and discusses potential solutions to address these issues.

Pardamean Daulay’s research highlights their expertise in the areas of consumer behavior, social dynamics, sustainable consumption, and the impact of communication technology on society. Their work contributes to a better understanding of various social phenomena and provides insights that can inform policy-making and decision-making processes.