Journal Title : Riwayah : Jurnal Studi Hadis ISSN : 2460-755X (print) | 2502-8839 (online) DOI Prefix : Prefix 10.21043/riwayah by Crossref Editor in Chief : Prof. Dr. Umma Farida, M.A. Frequency : 2 issues per year (Januari-Juni and Juli-Desember)) Language : English, Arabic, or Indonesian Riwayah: Jurnal Studi Hadis is a peer-reviewed academic international journal that publishes scholarly articles in the field of hadith studies. It is published biannually by the Program Studi Ilmu Hadis, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus, in collaboration with ASILHA (Asosiasi Ilmu Hadis Indonesia). Riwayah: Jurnal Studi Hadis is dedicated to advancing contemporary original research in the field of hadith and its sciences (‘ulūm al-ḥadīth), utilizing both fieldwork and textual methodologies. The journal serves as an academic platform for scholars and researchers, both nationally and internationally, to engage in critical discourse on hadith studies and Islamic traditions (sunnah). A key focus lies in the examination of hadith texts and their transmission (sanad), employing interdisciplinary approaches that draw from diverse fields, including law, philosophy, mysticism, history, art, theology, sociology, anthropology, political science, and economics. By fostering innovative scholarship, the journal seeks to deepen the understanding of hadith and its multifaceted applications. Riwayah: Jurnal Studi Hadis strives to enrich hadith studies and enhance their dynamic relevance, contributing to intellectual dialogue within the Muslim world and the broader academic community.
Ilmu Hadis, Fakultas Ushuluddin, Universitas Islam Negeri (UIN) Sunan Kudus
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THE USE OF MAJAZ IN HADITH TEXTS: A Systematic Literature Review of Contextual Interpretation and Linguistic Analysis
The use of majaz (figurative language) in hadith texts has long been recognized as an important element in understanding the linguistic depth and contextual meaning of the Prophet Muhammad’s sayings. However, studies on this topic have generally focused on majaz within theoretical or semantic discourse, without providing a systematic mapping of its methodological role and socio-religious implications. This study aims to fill this gap by employing a Systematic Literature Review (SLR) method following the PRISMA protocol, examining 36 scholarly articles on majaz in hadith published between 2019 and 2025. The review focuses on publication trends, dominant methodological approaches, geographical distribution of research, and the implications of majaz for contextual interpretation and contemporary Muslim life. The findings reveal a significant increase in academic interest during the period 2021–2024, marked by a strong dominance of qualitative, linguistic, and contextual approaches, particularly those integrating balaghah, semantics, socio-historical analysis, and hermeneutics. Majaz is increasingly positioned not merely as a rhetorical device but as a substantive interpretive instrument with important implications for legal reasoning, ethical formation, and socio-religious construction. Nevertheless, a gap remains between the theoretical recognition of majaz and its application in religious practice, education, and public policy, largely influenced by the persistence of conservative literalist paradigms. This study offers both methodological and thematic novelty by systematically mapping the role of majaz in hadith studies and positioning it as a bridge between textual fidelity and contemporary relevance, thereby supporting the development of a more adaptive, interdisciplinary, and context-sensitive methodology in hadith scholarship. [Penggunaan majaz (bahasa figuratif) dalam teks-teks hadis telah lama diakui sebagai unsur penting dalam memahami kedalaman linguistik dan makna kontekstual sabda Nabi Saw. Namun, kajian-kajian terhadapnya selalu fokus pada diskursus majaz yang menekankan pada aspek teoretis atau semantik, tanpa pemetaan yang sistematis terhadap peran metodologis dan implikasi sosio-keagamaannya. Penelitian ini bertujuan untuk mengisi celah tersebut dengan menerapkan metode Systematic Literature Review (SLR) yang mengikuti protokol PRISMA, terhadap 36 artikel ilmiah tentang majaz dalam hadis yang dipublikasikan antara tahun 2019–2025. Kajian ini berfokus pada tren publikasi, pendekatan metodologis yang dominan, distribusi geografis penelitian, serta implikasi majaz terhadap penafsiran kontekstual dan kehidupan Muslim kontemporer. Hasil penelitian menunjukkan adanya peningkatan signifikan minat akademik pada periode 2021–2024, dengan dominasi kuat pendekatan kualitatif, linguistik, dan kontekstual, terutama yang mengintegrasikan balaghah, semantik, analisis sosio-historis, dan hermeneutika. Majaz semakin diposisikan bukan sekadar sebagai perangkat retorika, melainkan sebagai instrumen penafsiran substantif yang memiliki implikasi penting terhadap penalaran hukum, pembentukan etika, dan konstruksi sosial-keagamaan. Meskipun demikian, masih terdapat kesenjangan antara pengakuan teoretis terhadap majaz dan penerapannya dalam praktik keagamaan, pendidikan, dan kebijakan publik, yang sebagian besar dipengaruhi oleh kuatnya paradigma literalistik-konservatif. Studi ini memberikan kebaruan metodologis dan tematik dengan memetakan secara sistematis peran majaz dalam studi hadis, serta menempatkannya sebagai penghubung antara kesetiaan terhadap teks dan relevansinya terhadap konteks kontemporer, sehingga mendukung pengembangan metodologi kajian hadis yang lebih adaptif, interdisipliner, dan peka terhadap konteks.]
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LIVING HADITH AND NAUTICAL DAKWAH: A Contextual Approach to Promoting Environmental Awareness on Kapoposang Island
The study discusses the integration of Living Hadith into nautical da‘wah as an innovative, faith-based approach to enhancing environmental awareness on Kapoposang Island, Indonesia. Employing a qualitative narrative method, data were collected through in-depth interviews, participant observation, and documentation to analyse how prophetic traditions, particularly teachings on cleanliness, are contextualized in environmental stewardship practices. The findings indicate that integrating hadith values into environmental awareness campaigns strengthens community engagement and encourages sustainable behavioural change, especially in waste management and marine conservation. Religious messages, such as the hadith stating that “cleanliness is part of faith,” are translated into concrete actions through community lectures, coastal clean-up activities, and recycling initiatives. The effectiveness of these actions is further reinforced by institutional collaboration between Alauddin State Islamic University Makassar, local government authorities, and community organizations, enabling religious teachings to be implemented in tangible ecological practices. Despite ongoing challenges, including limited human resources, technical capacity, logistical constraints, and external sources of marine pollution, the program has succeeded in fostering a culture of cleanliness rooted in hadith values. Accordingly, this study underscores the potential of nautical da‘wah as a holistic and context-sensitive model of environmental management and recommends its further development and repetitive-comparative studies in other coastal communities across Indonesia. [Penelitian mendiskusikan integrasi living hadis dalam dakwah bahari sebagai pendekatan inovatif berbasis keagamaan untuk meningkatkan kesadaran lingkungan di Pulau Kapoposang, Indonesia. Dengan menggunakan metode kualitatif naratif, data dikumpulkan melalui wawancara mendalam, observasi partisipatif, dan dokumentasi untuk menganalisis bagaimana tradisi kenabian, khususnya ajaran tentang kebersihan, dikontekstualisasikan dalam praktik-praktik penjagaan lingkungan. Temuan penelitian menunjukkan bahwa pengintegrasian nilai-nilai hadis ke dalam kampanye peduli lingkungan mampu memperkuat keterlibatan masyarakat, serta mendorong mereka untuk melakukan perubahan perilaku yang berkelanjutan, terutama dalam pengelolaan sampah dan pelestarian lingkungan laut. Pesan-pesan keagamaan, seperti hadis “kebersihan adalah bagian dari iman,” diterjemahkan ke dalam tindakan nyata melalui ceramah komunitas, kegiatan bersih-bersih pesisir, dan inisiatif daur ulang. Efektivitas tindakan tersebut semakin diperkuat dengan adanya kolaborasi kelembagaan antara Universitas Islam Negeri Alauddin Makassar, pemerintah daerah, dan organisasi masyarakat, sehingga ajaran keagamaan dapat diimplementasikan dalam praktik ekologis yang konkret. Meskipun masih menghadapi berbagai tantangan, seperti keterbatasan sumber daya manusia, kapasitas teknis, dan kendala logistik, serta adanya pencemaran laut yang bersumber dari luar wilayah, program ini berhasil menumbuhkan budaya kebersihan yang berakar pada nilai-nilai hadis. Dengan demikian, penelitian ini memberikan kontribusi berupa penegasan potensi dakwah bahari sebagai model pengelolaan lingkungan yang holistik dan kontekstual, serta merekomendasikan pengembangan dan kajian komparatif-repetitif pada komunitas pesisir lainnya di Indonesia.]
AL-MUSNAD OF AHMAD IBN HANBAL AND THE REFUTATION OF MU’TAZILAH IDEOLOGY: A Study of Hadith as Intellectual Resistance
This study examines the work of Ahmad ibn Hanbal, al-Musnad, as an instrument of intellectual and theological resistance to Muʿtazilite rationalism during the mihnah of the third Hijri century. By situating the work within its historical and socio-political context, the study employs qualitative analysis of hadiths in al-Musnad of Ahmad ibn Hanbal that address God’s knowledge, predestination (qadar), divine justice (al-ʿadl), and the ontological status of the Qur’an. The findings demonstrate that Ahmad ibn Hanbal’s codification of hadith was not merely preservative in nature, but rather constituted a deliberate epistemological response aimed at reaffirming the primacy of revelation (naql) over speculative reason (ʿaql) as promoted by the Muʿtazilah. By positioning the Prophetic tradition as the supreme authority, Ahmad ibn Hanbal challenged core Muʿtazilite doctrines, such as the denial of the eternality of God’s attributes and the doctrine of the createdness of the Qur’an, while simultaneously constructing a coherent Sunni theological framework grounded in submission to the absolute will of God. Moreover, Ahmad ibn Hanbal’s steadfastness in the face of political pressure and persecution conferred moral authority upon the hadiths he transmitted and reflects a strong dimension of living hadith. The contribution of this study lies in its argument that al-Musnad of Ahmad ibn Hanbal functions not only as a scholarly corpus, but also as a socio-religious manifesto that significantly contributed to the consolidation of Sunnite theology. [Penelitian ini mengkaji karya Ahmad bin Hanbal yang berjudul al-Musnad sebagai instrumen perlawanan intelektual dan teologis terhadap rasionalisme Muʿtazilah pada masa mihnah abad ketiga Hijriah. Dengan menempatkan karya tersebut dalam konteks historis serta sosio-politik zamannya, penelitian ini menggunakan analisis kualitatif terhadap hadis-hadis pada al-Musnad Ahmad bin Hanbal yang berkaitan dengan ilmu Allah, takdir (qadar), keadilan Ilahi (al-ʿadl), dan status ontologis Al-Qur’an. Hasil penelitian menunjukkan bahwa kodifikasi hadis yang dilakukan oleh Ahmad bin Hanbal tidak semata-mata bersifat preservatif, melainkan merupakan respons epistemologis yang disengaja untuk menegaskan kembali primasi wahyu (naql) atas rasio spekulatif (ʿaql) yang dikedepankan oleh Muʿtazilah. Dengan menempatkan tradisi kenabian sebagai otoritas utama, Ahmad bin Hanbal menantang doktrin-doktrin pokok Muʿtazilah, seperti penolakan terhadap keabadian sifat-sifat Allah dan paham kemakhlukan Al-Qur’an, sekaligus membangun kerangka teologi Sunni yang koheren dan berakar pada ketundukan terhadap kehendak Allah yang absolut. Selain itu, keteguhan Ahmad bin Hanbal dalam menghadapi tekanan dan penganiayaan politik memberikan otoritas moral pada hadis-hadis yang diriwayatkannya, sekaligus mencerminkan dimensi living hadis yang kuat. Kontribusi penelitian ini terletak pada argumentasi bahwa al-Musnad Ahmad bin Hanbal tidak hanya berfungsi sebagai korpus keilmuan, tetapi juga sebagai manifesto sosio-keagamaan yang berkontribusi signifikan terhadap penguatan konsolidasi teologi Sunni.]
MARAHIL, LA MANAHIJ: Categorization of Hadith Critics and the Development of Isnad Criticism
The development of ḥadith criticism throughout history demonstrates a complex dynamic, both in terms of the quality and quantity of evaluations, the perspectives of critics, and the types of works produced. Within the tradition of ḥadīth studies, critics are commonly classified into three main categories, mutasyaddid(strict), muʿtadil (moderate), and mutasahil (lenient), based on their evaluative tendencies toward transmitters of ḥadith. However, this categorization has often been accepted taken for granted by subsequent scholars without critical reassessment. As a result, it not only limits the inclusion of new figures within these categories but also perpetuates certain classificatory inaccuracies that have never been reexamined. In response to this problem, the study employs a qualitative approach, utilizing critical historical methods and library research to address two main objectives. First, it reexamines the tripartite classification of ḥadith critics by revisiting the figures most frequently cited within these categories. This analysis reveals the existence of a pattern of periodization that significantly shaped tendencies in ḥadith criticism. Second, the study explores this periodization and its relationship to the emergence and dominance of the zahir al-isnad orientation. The findings demonstrate that the categories of mutasyaddid, muʿtadil, and mutasahil essentially represent stages in the historical periodization of ḥadith criticism (marahil zamaniyyah), rather than methodological approaches (manahij). Consequently, these terms should not be understood as manahij al-jarḥ wa al-taʿdil. While useful as heuristic tools for classification, such categorization oversimplifies the complexity of ḥadith criticism and risks polarizing the field within the narrow framework of the zahir al-isnad school. [Perkembangan kritik hadis sepanjang sejarah menunjukkan dinamika yang kompleks, baik dari segi kualitas dan kuantitas penilaian, perspektif kritikus, maupun jenis karya yang dihasilkan. Dalam tradisi studi hadis, para kritikus sering diklasifikasikan ke dalam tiga kategori utama, yakni mutasyaddid (ketat), mu‘tadil (moderat), dan mutasahil (longgar), berdasarkan kecenderungan penilaian mereka terhadap periwayat hadis. Namun, kategorisasi ini cenderung diterima secara taken for granted oleh para peneliti berikutnya tanpa kajian ulang yang kritis, sehingga tidak hanya menutup kemungkinan masuknya tokoh-tokoh baru dalam kategori tersebut, tetapi juga mempertahankan sejumlah kekeliruan klasifikasi yang tidak pernah direevaluasi. Berangkat dari problem tersebut, penelitian ini menggunakan pendekatan kualitatif dengan metode sejarah kritis dan kajian kepustakaan untuk membahas dua fokus utama. Pertama, mengkaji ulang pengelompokan kritikus hadis ke dalam tiga kategori tersebut dengan melibatkan tokoh-tokoh yang selama ini dijadikan rujukan. Kajian ini mengungkap adanya pola periodisasi yang memengaruhi kecenderungan kritik hadis. Kedua, penelitian ini menganalisis periodisasi tersebut serta kaitannya dengan kemunculan dan dominasi kelompok zhāhir al-isnād. Hasil penelitian menunjukkan bahwa kategori mutasyaddid, mu‘tadil, dan mutasahil sejatinya merepresentasikan tahapan periodisasi kritik hadis (marāḥil zamāniyyah), bukan metode kritik (manāhij). Oleh karena itu, ketiga istilah tersebut tidak tepat dipahami sebagai manāhij al-jarḥ wa al-ta‘dīl. Meskipun berguna sebagai alat bantu klasifikasi, kategorisasi ini terbukti menyederhanakan kompleksitas kritik hadis dan berpotensi mempolarisasi kajian hadis ke dalam kerangka sempit mazhab zhāhir al-isnād.]
LIVING HADITH IN JAVANESE MUSLIM SOCIETY: Studi of Sesaji Rewanda Tradition in Semarang
The Sesaji Rewanda tradition at Kreo Cave, Semarang, serves as a tangible manifestation of Living Hadith, wherein the prophetic value of ihsan is actualized within the cultural framework of Javanese Muslim society. This study examines the intersection between local tradition and Islamic textuality, focusing on the ritual of Gunungan Sego Kethek, the collective feeding of wild monkeys, as an expression of compassion toward living beings. Employing a qualitative methodology, this research integrates a Living Hadith approach by synthesizing textual analysis of relevant prophetic traditions and classical commentaries (sharh) by Ibn Ḥajar al-ʿAsqalānī, Imam al-Nawawī, and Ibn Rajab al-Ḥanbalī, complemented by ethnographic observations of the ritual praxis. The findings indicate that the Sesaji Rewanda tradition represents the principle of ihsan ila al-ḥayawan (kindness toward animals), elevating cultural practice into a form of worship (‘ibadah) provided it remains within the boundaries of monotheistic (tawhid) principles. Furthermore, this study highlights how the tradition creates a harmonious synergy between religion, local culture, and ecological preservation. By contextualizing prophetic values into communal life, Sesaji Rewanda functions as a medium for transformative da’wah and socio-ecological ethics, proving that the Sunnah can be dynamically preserved through intimate local wisdom and inclusive cultural expressions. [Tradisi Sesaji Rewanda di Gua Kreo, Semarang, merupakan manifestasi nyata dari Living Hadis, di mana nilai profetik ihsan diaktualisasikan dalam kerangka budaya masyarakat Muslim Jawa. Penelitian ini mengkaji titik temu antara tradisi lokal dan tekstualitas Islam, dengan fokus pada ritual Gunungan Sego Kethek, di mana praktiknya memberi makan kepada monyet liar secara kolektif, sebagai bentuk ekspresi kasih sayang terhadap sesama makhluk hidup. Menggunakan metodologi kualitatif, penelitian ini mengintegrasikan pendekatan living hadis dengan menyintesis analisis tekstual terhadap hadis-hadis terkait serta syarah klasik dari Ibn Ḥajar al-ʿAsqalānī, Imam al-Nawawī, dan Ibn Rajab al-Ḥanbalī, yang dipadukan dengan observasi etnografis atas praksis ritual tersebut. Temuan penelitian menunjukkan bahwa tradisi Sesaji Rewanda merepresentasikan prinsip ihsan ila al-ḥayawan (berbuat baik kepada hewan), yang mengangkat praktik budaya menjadi sebuah nilai ibadah sejauh tetap terjaga dalam batasan prinsip tauhid. Lebih lanjut, studi ini menyoroti bagaimana tradisi tersebut menciptakan sinergi yang harmonis antara agama, budaya lokal, dan pelestarian ekologis. Dengan mengontekstualisasikan nilai-nilai kenabian ke dalam kehidupan komunal, Sesaji Rewanda berfungsi sebagai medium transformasi dakwah dan etika sosio-ekologis, yang membuktikan bahwa sunnah dapat dipelihara secara dinamis melalui kearifan lokal yang intim dan ekspresi budaya yang inklusif.]
THE SOCIAL CONSTRUCTION OF HADITH AUTHORITY: A Comparative Analysis of al-Shafi’is and al-Tusi’s Epistemological Frameworks
This study compares the methodologies for validating āḥādḥadīth according to Imām al-Shāfiʿī (Sunni) and Shaykh al-Ṭūsī (Imāmī Shīʿī). A sociology of knowledge analysis demonstrates that the fundamental differences between the two systems are not merely technical, but rather reflect distinct social contexts and communal needs. The findings show that al-Shāfiʿī formulated universal criteria, such as the integrity (ʿadl) and precision (ḍabṭ) of transmitters, to unify a fragmented Muslim community during the Abbasid era. The system he developed functioned to centralize legal authority based on textual sources, thereby reinforcing Sunni identity as an integrated majority. In contrast, al-Ṭūsī developed a four-tier classification that associates the highest level of authority (ṣaḥīḥ) with Imāmī Shīʿī transmitters, while simultaneously positioning reason (ʿaql) as an independent evaluative filter. Al-Ṭūsī’s system served to maintain identity boundaries, safeguard doctrinal authority, and strengthen internal coherence within a minority community in the post-Occultation period. Both methodologies were subsequently institutionalized through their canonical works such as al-Risālah and al-Kutub al-Arbaʿah, thereby shaping enduring scholarly frameworks that persist until now. This study contributes by uncovering the sociological roots of epistemological differences in ḥadīth studies, demonstrating that religious knowledge authority is shaped by social dynamics such as majority integration and minority preservation. [Penelitian ini mengkomparasikan metodologi validasi hadis āḥād menurut Imam al-Shāfiʿī (Sunni) dan Shaykh al-Ṭūsī (Syiah Imamiyah). Analisis sosiologi pengetahuan menunjukkan bahwa perbedaan mendasar kedua sistem bukan semata teknis, melainkan refleksi dari konteks sosial dan kebutuhan komunal yang berbeda. Hasil menunjukkan bahwa al-Shāfiʿī merumuskan kriteria universal, seperti integritas (‘adl) dan ketelitian (ḍabṭ) periwayat, untuk menyatukan umat Muslim yang terfragmentasi di era Abbasiyah. Sistem yang dikembangkan al-Shafi’i berfungsi memusatkan otoritas hukum berbasis teks, memperkuat identitas Sunni sebagai mayoritas yang terintegrasi. Sebaliknya, al-Ṭūsī mengembangkan klasifikasi empat tingkat yang mengaitkan otoritas tertinggi (ṣaḥīḥ) dengan periwayat Syiah Imamiyah, sekaligus menempatkan nalar (‘aql) sebagai filter mandiri. Sistem yang dikembangkan al-Ṭūsī berfungsi menjaga batas identitas, melindungi otoritas doktrinal, dan memperkuat koherensi internal komunitas minoritas pasca okultasi Imam. Kedua metodologi tersebut kemudian terinstitusionalisasi melalui karya kanonik mereka berupa al-Risālah dan al-Kutub al-Arbaʿah, sehingga membentuk kerangka keilmuan yang bertahan hingga kini. Penelitian ini berkontriusi dengan mengungkap akar sosiologis dari perbedaan epistemologis dalam studi hadis, yakni menunjukkan bahwa otoritas pengetahuan agama dibentuk oleh dinamika sosial seperti integrasi mayoritas dan preservasi minoritas.]
THE HERMENEUTICAL STRATEGY AND PRIBUMISASI OF HADITH IN THE JAVANESE SYARAH OF MISBAH AL-ANAM FI TARJAMAH BULUGH AL-MARAM BY A. SUBKI MASYHADI
This research analyzes the methodology of hadith commentary in the book Miṣbāḥ al-Anām fī Tarjamah Bulūgh al-Marām by A. Subki Masyhadi, a prolific scholar from Pekalongan. Utilizing a descriptive-qualitative method with content analysis techniques, this study reveals Masyhadi’s hermeneutical strategies in bridging authoritative classical texts with the socio-cultural realities of Javanese society. The findings indicate the use of a combined ijmālī (global) and muqārin (comparative) method, integrated through three primary approaches: textual, contextual, and intertextual. Masyhadi maintains the orthodoxy of the pesantren tradition by referencing the Qur'an, Shafi'i jurisprudential literature, and linguistic authorities such as al-Nihāyah and Subul al-Salām. The originality of Masyhadi’s work lies in its massive effort toward the "indigenization" (pribumisasi) of hadith. The use of the Arabic-Pegon script is not merely a technical choice but serves as an epistemological bridge for non-Arabic speaking communities. The localization of prophetic teachings is carried out creatively through the inclusion of regional nuances, such as utilizing the Rupiah currency in legal transactions, employing local foodstuffs (tape and beras jowo) as jurisprudential analogies, and validating rebana art as a cultural identity. This research contributes to the mapping of Islamic intellectual history in the Nusantara, demonstrating that vernacular hadith commentaries are vital instruments for maintaining religious continuity while serving as a form of creative adaptation in responding to Indonesia's local identity and realities. [Penelitian ini menganalisis metodologi syarah hadis dalam kitab Miṣbāḥ al-Anām fī Tarjamah Bulūgh al-Marām karya A. Subki Masyhadi, seorang ulama produktif asal Pekalongan. Menggunakan metode deskriptif-kualitatif dengan teknik analisis isi (content analysis), studi ini mengungkap strategi hermeneutika Masyhadi dalam menjembatani teks otoritatif klasik dengan realitas sosiokultural masyarakat Jawa. Temuan penelitian menunjukkan penggunaan kombinasi metode ijmālī (global) dan muqārin (komparatif) yang diintegrasikan melalui tiga pendekatan utama: tekstual, kontekstual, dan intertekstual. Masyhadi mempertahankan ortodoksi tradisi pesantren dengan merujuk pada Al-Qur'an, literatur yurisprudensi Syafi'i, serta otoritas linguistik seperti al-Nihāyah dan Subul al-Salām. Orisinalitas karya Masyhadi terletak pada upaya pribumisasi hadis yang masif. Penggunaan aksara Arab-Pegon bukan sekadar pilihan teknis, melainkan jembatan epistemologis bagi masyarakat non-Arab. Lokalisasi ajaran kenabian dilakukan secara kreatif melalui penyertaan nuansa regional, seperti penggunaan satuan mata uang Rupiah dalam transaksi hukum, pemanfaatan bahan pangan lokal (tape dan beras jowo) sebagai analogi fikih, hingga validasi seni rebana sebagai identitas kultural. Penelitian ini berkontribusi pada pemetaan sejarah intelektual Islam di Nusantara, menunjukkan bahwa syarah hadis vernakular merupakan instrumen vital dalam menjaga kontinuitas keagamaan sekaligus bentuk adaptasi kreatif Islam dalam merespons identitas dan realitas lokal Indonesia.]
THE LIVING HADITH PHENOMENON IN BANJAR SOCIETY: Integrating Ritual Devotion and Social Solidarity in the Al-Ma’sum Majelis Dhikr and Syarikat Kematian
This study aims to analyze the practices of the Majelis Dhikr and Syarikat Kematian Al-Ma’sum at the Al-Ma’sum Mosque in Barabai, Banjar, as a representation of the Living Hadith phenomenon within the Banjar community. Utilizing a qualitative-descriptive approach, this research explores how Prophetic traditions are internalized into local customs to fortify both spiritual and social dimensions. The findings demonstrate that the integration of collective dhikr rituals every Wednesday night with an organized funeral assistance system creates a harmony between the dimensions of hablun min Allah (relationship with God) and hablun min al-nas (relationship among humans). The practice of "7 Laksa" dhikr, distributed proportionally among members, is not merely an eschatological ritual but serves as an instrument to cultivate inner tranquility and moral discipline. Concurrently, the Syarikat Kematian functions as a social institution that mitigates the economic burden on bereaved families through self-funded contributions. This study contributes theoretically to the sociology of Islam by offering a model of how mosque institutions can transform into strategic social capital. Furthermore, it asserts that the contextualization of Islamic values into local Banjar culture does not reduce the essence of religious teachings; rather, it strengthens their relevance and continuity in facing contemporary social dynamics. Through the synthesis of ritual devotion and collective responsibility, the Al-Ma’sum Assembly successfully reinforces communal solidarity (ukhuwah) and resilience within the framework of a living tradition. [Penelitian ini bertujuan untuk menganalisis praktik Majelis Dzikir dan Syarikat Kematian Al-Ma’sum di Masjid Al-Ma’sum, Barabai, Banjar sebagai representasi fenomena Living Hadis dalam masyarakat Banjar. Dengan menggunakan pendekatan kualitatif-deskriptif, penelitian ini mengeksplorasi bagaimana hadis Nabi diinternalisasi ke dalam tradisi lokal untuk memperkuat dimensi spiritual sekaligus sosial. Hasil menunjukkan bahwa integrasi ritual zikir kolektif setiap malam Rabu dengan sistem bantuan pemulasaraan jenazah yang terorganisir menciptakan harmoni antara dimensi hablun min Allah (hubungan dengan Tuhan) dan hablun min al-Nas (hubungan antarsesama). Praktik zikir 7 Laksa yang didistribusikan secara proporsional kepada anggota bukan sekadar ritual eskatologis, melainkan instrumen untuk memupuk ketenangan batin dan disiplin moral. Sementara itu, Syarikat Kematian berfungsi sebagai institusi sosial yang memitigasi beban ekonomi keluarga dhuafa melalui iuran swadaya. Penelitian berkontribusi teoretis terhadap sosiologi Islam dengan menawarkan model bagaimana institusi masjid dapat bertransformasi menjadi modal sosial (social capital) yang strategis, sekaligus menegaskan bahwa kontekstualisasi nilai-nilai Islam ke dalam budaya lokal Banjar tidak mereduksi esensi ajaran agama, melainkan memperkuat relevansi dan kontinuitasnya dalam menghadapi dinamika sosial kontemporer. Melalui sintesis antara pengabdian ritual dan tanggung jawab kolektif, Majelis Al-Ma’sum berhasil memperkokoh solidaritas (ukhuwah) dan resiliensi komunitas dalam bingkai tradisi yang hidup.]
HADITH ON WEALTH DISTRIBUTION AND BUSINESS ETHICS: A Bibliometric Analysis of Global Research Trends
The research paper is a bibliometric mapping of the world's research on hadith and wealth allocation and the ethics of Islamic business. Using VOSviewer software, the analysis based on the 158 articles indexed by Scopus in the period of 2008-2025 was used to determine the growth of publications, networks of collaboration, institution performance, and development of themes. The findings show that there were six times more publications at the time of study, with Malaysia, Indonesia, and the United States becoming the major contributors. Some of the major institutions, like the Eberly College of Business and Information Technology, Kent Business School, and the International Centre of Education in Islamic Finance, are strategic in promoting this subject. According to keyword mapping, there are five key thematic clusters, which lay stress on a transition between the institutional and financial focus and the philanthropic ones, namely waqf, zakat, and redistribution of wealth. The research provides an immense gap in the literature since it represents the first bibliometric mapping of the scholarship on hadith in both economic and ethical aspects, thus contributing to the theoretical formulation of Islamic economics and giving direction to future cross-disciplinary work. [Makalah penelitian ini merupakan pemetaan bibliometrik atas penelitian global mengenai hadis, alokasi kekayaan, dan etika bisnis Islam. Dengan menggunakan perangkat lunak VOSviewer, analisis yang didasarkan pada 158 artikel yang terindeks oleh Scopus pada periode 2008-2025 digunakan untuk menentukan pertumbuhan publikasi, jaringan kolaborasi, kinerja institusi, dan perkembangan tema. Hasil penelitian menunjukkan bahwa jumlah publikasi meningkat enam kali lipat pada saat penelitian, dengan Malaysia, Indonesia, dan Amerika Serikat menjadi kontributor utama. Beberapa institusi utama, seperti Eberly College of Business and Information Technology, Kent Business School, dan International Centre of Education in Islamic Finance, berperan strategis dalam mempromosikan bidang ini. Berdasarkan pemetaan kata kunci, terdapat lima kluster tematik utama yang menekankan transisi antara fokus institusional dan keuangan dengan fokus filantropis, yaitu waqf, zakat, dan redistribusi kekayaan. Penelitian ini mengisi celah besar dalam literatur karena mewakili pemetaan bibliometrik pertama tentang studi hadis dalam aspek ekonomi dan etika, sehingga berkontribusi pada formulasi teoretis ekonomi Islam dan memberikan arah bagi kerja lintas disiplin di masa depan.]
HADITH SEARCH TRENDS ON GOOGLE IN INDONESIA REFLECT SOCIO-POLITICAL INFLUENCES AND ITS IMPLICATIONS (2020-2024)
In the digital era, the internet has become a primary source for the public in seeking religious knowledge, including Hadith. The trend of Hadith searches on Google reflects society’s responses to the socio-political dynamics occurring within a given period. This study aims to examine the patterns of Hadith searches on Google from 2020 to 2024 and analyze the socio-political factors influencing fluctuations in these trends. The urgency of this research lies in the importance of understanding how society utilizes Hadith as a reference in responding to emerging issues, as well as its implications for religious understanding in Indonesia. This study adopts a qualitative approach, employing historical methods and digital data analysis. Data on Hadith search trends were collected through Google Trends and analyzed based on the evolving thematic patterns that emerged annually. Subsequently, the socio-political factors influencing these trends were examined by referring to national events occurring during the same period. The findings reveal that Hadith search trends experienced significant increases during certain periods, particularly in connection with political events, government policies, and religious-social issues. Dominant search themes include leadership, social ethics, and tolerance, reflecting a societal demand for moral guidance in addressing socio-political challenges. These findings underscore that digitalization has transformed the way people access and interpret Hadith, highlighting the need for both digital and religious literacy to ensure accurate and contextual interpretations. [Dalam era digital, internet telah menjadi sumber utama bagi masyarakat dalam mencari informasi keagamaan, termasuk hadis. Tren pencarian hadis di Google mencerminkan respons masyarakat terhadap dinamika sosial-politik yang terjadi dalam suatu periode. Penelitian ini berupaya mengkaji pola pencarian hadis di Google selama tahun 2020-2024 serta menganalisis faktor sosial-politik yang memengaruhi fluktuasi tren tersebut. Urgensi penelitian ini terletak pada pentingnya memahami bagaimana masyarakat menggunakan hadis sebagai rujukan dalam merespons isu-isu yang berkembang, serta implikasinya terhadap pemahaman keagamaan di Indonesia. Penelitian ini menggunakan pendekatan kualitatif dengan metode historis dan analisis data digital. Data tren pencarian hadis dikumpulkan melalui Google Trends, kemudian dianalisis berdasarkan pola perubahan tema yang muncul setiap tahunnya. Selanjutnya, faktor sosial-politik yang memengaruhi tren tersebut dikaji dengan merujuk pada peristiwa nasional yang terjadi dalam kurun waktu yang bersamaan. Hasil penelitian menunjukkan bahwa tren pencarian hadis mengalami peningkatan signifikan pada periode tertentu yang berkaitan dengan peristiwa politik, kebijakan pemerintah, serta isu-isu sosial keagamaan. Tema yang dominan dalam pencarian mencakup kepemimpinan, etika sosial, dan toleransi, yang mencerminkan kebutuhan masyarakat terhadap landasan moral dalam menghadapi tantangan sosial-politik. Temuan ini menegaskan bahwa digitalisasi telah mengubah cara masyarakat mengakses dan memahami hadis, sehingga diperlukan upaya literasi digital dan keagamaan untuk memastikan interpretasi yang tepat dan kontekstual.]