Kajian Terhadap Taraf Hadis dalam Penulisan Living Hadith
Authors: Mohd. Salleh Norsaleha , Abdullah Mohd Farid Ravi , Usman Abur Hamdi , Wazir Rosni , Ismail Abu Zaki , Hj. Shamsu Lily Suzana , Burhanuddin Nurul Ain Bt 
Published: June 2023

Living hadith is a term that was transformed from the living sunnah by Fazlur Rahman and traditional living by Joseph Schacht. The term has been widely used by scholars in Indonesia. The purpose of this study is to identify the status of the hadiths used in the writings related to living hadith. A total of 10 works that fulfil the scope of the study was selected for the assessment of the status of the hadiths used in the writings. All of these writings refer to the practices and traditions of the local community called living hadith. Studies show that all of the scholars have placed a great emphasis on the status of the hadiths when they were placing the living hadith as the basis for  the local community practices and traditions, moreover, all practices and traditions of the people are considered as living hadith such as performing berzanji (barzanji), reciting qunut during the evening prayers, performing Balimau bathing (a ritual to celebrate the month of Ramadan), guarding the tomb, doing membadakan paja (a custom of powdering a baby powder for a bath in a river), cupping, embarking on a journey to seek knowledge, doing Arebbe (supper after tarawih prayer at the mosque or surau during the fasting month), reciting Yasin and Qasidah Diba' (a Thursday’s night tradition of Diba' Bil Mustofa). A total of 18 hadiths were found in these 10 living hadith writings, of which 10 ṣaḥīḥ (authentic),1 ḥasan (good), 2 ḥasan gḥarīb (fairly good), and 5 weak (ḍa‘īf) hadiths. It is hoped that this study will be a preliminary step in the effort to create awareness among the community to be more cautious towards the use of hadiths because ignorance towards the status of hadiths can cause the deviation of the Sharia from the original teachings of the Messenger of Allah.
ABSTRAK:
Living hadith ialah istilah yang telah ditransformasikan daripada living sunnah oleh Fazlur Rahman dan living traditional oleh Joseph Schacht.  Istilah ini telah digunakan secara meluas oleh sarjana di Indonesia. Kajian ini bertujuan untuk mengenal pasti taraf hadis yang digunakan dalam penulisan yang berkaitan living hadith. Sebanyak 10 artikel daripada jurnal tertentu yang memenuhi skop kajian telah dipilih untuk dinilai taraf hadis yang digunakan dalam penulisan tersebut. Semua penulisan ini merujuk amalan dan tradisi masyarakat setempat yang dinamakan sebagai living hadith. Kajian menunjukkan kesemua ahli sarjana menitikberatkan taraf hadis ketika mereka meletakkan sandaran living hadith dalam amalan dan tradisi masyarakat, malah semua amalan dan tradisi masyarakat disandarkan sebagai living hadith seperti barzanji (berzanji), bacaan qunut ketika solat maghrib, mandi balimau (ritual menyambut bulan Ramadan), menjaga kubur, membadakan paja (adat memakai bedak pada bayi untuk mandi sungai), bekam, merantau dalam menuntut ilmu, tradisi Arebbe (moreh), bacaan Yasin dan Majlis Qasidah Dibā’ (tradisi malam Khamis Majlis Selawat Dibā’ bi al-Muṣṭafā). Sebanyak 18 buah hadis dijumpai dalam penulisan artikel berkaitan living hadith ini. Kajian menunjukkan 10 hadis daripadanya bertaraf hadis sahih, 1 hadis bertaraf hadis ḥasan, 2 hadis bertaraf ḥasan gḥarīb dan 5 hadis bertaraf ḍa‘īf. Diharapkan kajian ini menjadi langkah awal dalam usaha untuk menyedarkan masyarakat supaya lebih peka dalam penggunaan hadis kerana sikap sambil lewa terhadap status hadis boleh menyebabkan syariat agama terpesong dari ajaran asal Rasulullah SAW.