Rini Susanti

RESEPSI HADIS DALAM TRADISI SYAWALAN DI MASYARAKAT JAWA TENGAH

Introduction

Resepsi hadis dalam tradisi syawalan di masyarakat jawa tengah. Kupas resepsi hadis di tradisi Syawalan Pekalongan, Jawa Tengah. Temukan manifestasi hadis dalam lopis raksasa dan makna filosofis, spiritual, sosial, psikologisnya.

Abstract

A religious tradition in society does not occur suddenly. The tradition is formed as a result of the process of transmission and transformation of understanding of religious texts, both from the verses of the Qur'an and the sayings of the Prophet. The role of local leaders in transmitting the interpretation of these texts is crucial. The reception of understanding from these local leaders is then followed by the surrounding community, thus becoming an inherited tradition. One of these inherited traditions is found in the Central Java community, specifically in the city of Pekalongan. The people of Pekalongan have a unique tradition called "Syawalan". They regularly make giant-sized "lopis" (a traditional Javanese snack made from glutinous rice) every 8th of Syawal. This paper will discuss the reception of hadith in the Syawalan tradition in Pekalongan and the meaning of that tradition. The method used in this research is qualitative-phenomenological. The results of this research are as follows: Firstly, the reception of hadith related to fasting six days in the month of Syawal and the hadith emphasizing the honor of guests are expressed by the people of Pekalongan through the tradition of making giant lopis during Syawalan. Secondly, the Syawalan tradition itself has several meanings, including philosophical, spiritual, social, and psychological meanings

Review

This paper, "RESEPSI HADIS DALAM TRADISI SYAWALAN DI MASYARAKAT JAWA TENGAH," offers a compelling exploration into the fascinating intersection of religious textual tradition and local cultural practices. The study zeroes in on the unique "Syawalan" tradition in Pekalongan, Central Java, where the making of giant "lopis" on the 8th of Syawal serves as a focal point. The abstract effectively sets out to investigate the reception of hadith within this tradition and to delineate its multifaceted meanings, employing a qualitative-phenomenological approach. This focus on the localized interpretation and embodiment of religious texts makes a valuable contribution to the fields of religious studies, anthropology, and cultural studies, shedding light on how scriptural injunctions are dynamically integrated into community life. A significant strength of this research lies in its meticulous investigation of how specific hadith traditions are recontextualized and expressed within a vibrant local custom. The abstract clearly indicates that the paper identifies two primary hadith influencing the Syawalan tradition: those pertaining to the six-day fasting in Syawal and the emphasis on honoring guests. The ingenious link drawn between these religious tenets and the communal act of preparing and sharing giant lopis provides fresh insights into the particularities of religious practice. Furthermore, the paper's commitment to unraveling the multiple layers of meaning – philosophical, spiritual, social, and psychological – embedded within the Syawalan tradition promises a comprehensive understanding of its holistic significance for the Pekalongan community. This multi-dimensional analysis moves beyond superficial descriptions to probe the deeper resonance of the tradition. While the abstract presents a highly promising study, a full manuscript would benefit from further elaboration on several points to maximize its scholarly impact. For instance, a more detailed explanation of the *process* by which local leaders transmit and interpret these hadith, and how their interpretations are then *received* and *translated* into the specific form of the lopis tradition, would significantly enrich the analysis. Understanding the precise mechanisms and historical development of this reception would strengthen the argument. Additionally, while the four categories of meaning are compelling, delving into the specific data and analytical framework used to distinguish and delineate these meanings would be crucial for establishing the robustness of the findings. Nonetheless, this paper presents a highly original and significant contribution, illuminating the dynamic interplay between religious texts and lived traditions, and is poised to offer valuable insights into indigenous religious expressions in Indonesia.

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