Pantang Larang Bermain Waktu Magrib (Kajian Living Hadis Tradisi Masyarakat Melayu Sambas)
DOI:
https://doi.org/10.14421/livinghadis.2019.1629Keywords:
Pantang Larang, Bermain Di Waktu Magrib, Living HadisAbstract
Frank Swettenham (2003) assumed Malays as followers of the Prophet Muhammad and believe in fate, but also believe in superstition. As abstinence forbidding children play at sunset, the base develops as a form of their belief in the existence of ghosts and demons. Abstinence for children playing at Magrib is a living hadith phenomenon because it relies on a hadith of the Prophet Muhammad: "Don't let your children leave at sunset until the darkness of the night disappears because the devil disperses if the sun goes down until the darkness of the night disappears”. Portrait of living hadith in abstinence from playing at sun set prayer (Magrib) is actually easy to understand given the flexible nature of Islam so that it is able to unite and merge with any culture, period or environment. The focus of this paper is the abstinence for children playing at sun set prayer time as the phenomenon of the living hadith that developed among the Sambas Malays.
Abstrak
Frank Swettenham (2003) mengasumsikan Masyarakat Melayu sebagai pengikut Nabi Muhammad Saw dan percaya takdir, namun juga memercayai takhayul. Sebagaimana pantang larang bermain di waktu Magrib, yang dasarnya berkembang sebagai bentuk kepercayaan mereka tentang keberadaan hantu dan setan. Pantang larang bagi anak-anak bermain di waktu Magrib ini merupakan fenomena living Hadis, karena bersandar pada sebuah Hadis Nabi Muhammad Saw: “Jangan kalian membiarkan anak anak kalian di saat matahari terbenam sampai menghilang kegelapan malam sebab setan berpencar jika matahari terbenam sampai menghilang kegelapan malam.” Potret living Hadis dalam pantang larang bermain di waktu Magrib ini, sesungguhnya mudah dimengerti mengingat watak agama Islam yang fleksibel, sehingga mampu menyatu dan melebur dengan budaya, masa maupun di lingkungan masyarakat manapun. Fokus tulisan ini adalah pantang larang bagi anak-anak bermain di waktu Magrib sebagai fenomena living Hadis yang berkembang di kalangan Masyarakat Melayu Sambas
References
Muktar, Abdul Choliq (2004). Hadits Nabi dalam Teori dan Praktek. Yogyakarta: TH Press.
al-Saybani, Abu> Abdillah Ahmad bin Muhammad bin Hambal bin Hila>l bin Asa>d. (1995). Musnad al-Ima>m Ahamad bin Hambal (1 ed., Vol. 23). Beirut: Muassasah al-Risa>lah.
Abu al-Fida’ Isma>i>l Ibn Umar Ibn Kathir al-Qursh> al-Bas}ri. (1419). Tafsir al-Qur’a>n al-Adhi>m (1 ed., Vol. 3). Beirut: Dar Kitab al-Alamiyah.
AJ. Wensick. (1969). Al-Mu’jam al-Mufahras Li alfaz al-Hadis an-Nabawi (Vol. 1). Leiden: E.J.Brill.
Al-Nawawi. (1998). Al-Minhaj Syarh} Sah}ih} Muslim (Vol. 13). Beirut: Dar Ihya’ Turath al-Arabi.
Badan Pusat Statistik Kabupaten Sambas. (2018). Publikasi Statistik. Diambil dari https://sambaskab.bps.go.id/
Badr al-Di>n al-Aini. (2000). Umdah al-Qa>ri Sharh S{ahih al-Bukha>ri (2 ed., Vol. 21). Beirut: Dar Ihya al- Turath.
Bagus, L. (1996). Kamus filsafat (Ed. 1). Jakarta: Gramedia Pustaka Utama.
Depdiknas. (2013). Kamus Besar Bahasa Indonesia. Jakarta: Gramedia.
Dicky Setiardi. (2017). Keluarga Sebagai Sumber Pendidikan Karakter Bagi Anak. Jurnal Tarbawi, 14(2), 135–147.
Dyah Satya Yoga Agustin, Ni Wayan Suarmini, & Suto Prabowo. (2015). Peran Keluarga Sangat Penting dalam Pendidikan Mental, Karakter Anak serta Budi Pekerti Anak. Jurnal Sosial Humaniora, 8(1), 46–54.
Ellya Roza. (2013). Islam dan Tamadun Melayu. Riau: Daulat Riau.
Elvina Syahrir. (2016). Ungkapan Pantang Larang Masyarakat Melayu Belantik. Madah, 7(2), 237–250.
Frank Swettenham. (2003). Perihal Masyarakat Melayu. Kuala Lumpur: Penerbit Universiti Malaya.
Gasthoul Bothoul. (1998). Teori-teori Filsafat Sosial Ibn Khaldun. Jakarta: Titian Ilahi Press.
Hamidah Abdul Wahab. (2013). Petua dan Pantang Larang Tradisional dalam Alam Melayu Sarawak. International Journal of the Malay World and Civilisation (Iman), 1(1), 89–97.
Hartini, & Kartasapoetra. (1992). Kamus Sosiologi dan Kependudukan. Jakarta: Bumi Aksara.
Hasbullah Bakry. (1970). Sistematika Filsafat. Jakarta: Wijaya.
Hermansyah. (2015). Islam dan Melayu di Borneo. Pontianak: IAIN Pontianak Press.
Ibn Athir al-Jazri. (2001). al-Niha>yah fi Gharib al-Hadith wa al-Athar (2 ed., Vol. 1). Beirut: Dar Ihya’ Turath.
Jalaluddin Suyuti. (1966). al-Jami’ al-Shaghir. Mesir: Dar al-Qalam.
John M. Echols, & Hassan Shadily. (2006). Kamus Inggris-Indonesia. Jakarta: Gramedia.
Kasdu Erwanto, Ahadi Sulissusiawan, & Endang Susilowati. (2016). Pantang Larang Dalam Masyarakat Melayu Kecamatan Bunut Hilir Kabupaten Kapuas Hulu Menggunakan Kajian Sosiolinguistik, 5(5).
KH. Ahmad Warson Munawwir. (1997). Kamus Al-Munawwir Arab-Indonesia Terlengkap. Surabaya: Penerbit Pustaka Progressif.
KH. Moenawar Chalil. (2001). Kelengkapan Tarikh Nabi Muhammad (Vol. 1). Jakarta: Gema Insani Press.
Kurniawan, S. (2016). Pantang Larang in The Sepinggan Village Muslim Community from The Perspective of Character Education. Ta’dib, 21(2), 113. https://doi.org/10.19109/td.v21i2.771
Kurniawan, S. (2018). Pantang Larang And The Environmental Wisdom Of Sambasness Malay In The Sepinggan Village. Kalam, 12(1), 87. https://doi.org/10.24042/klm.v12i1.1882
Muhammad ibn Isma’il Abu ‘Abdillah al-Bukha>ri al-ju’fi,. (1422). S{ahih al-Bukha>ri (Vol. 4). Damascus: Da>r al-Thuqi al-Najah.
Musli>m Ibn al-Hajja>j Abu> al-H{asa>n al-Qushayri>y al-Naysaburi>y. (t.t.). S{ah{ih{ Musli>m (1 ed.). Beirut: Da>r Ih}ya>’ al-Tura>th al-‘Arabi>.
Peta Kabupaten Sambas Kalimantan Barat. (2018). Diambil dari https://www.google.com/maps/place/Kabupaten+Sambas,+Kalimantan+Barat/@1.4876623,108.7686435,9z/data=!3m1!4b1!4m5!3m4!1s0x31e4c6f5a0740299:0x6c63ef7cfcd2b27c!8m2!3d1.3625191!4d109.2831531
S{ala>h al-Di>n bin Ahmad al-Adlabi. (1983). Manhaj Naqd al-Matan ‘inda Ulama’ al-Hadith al-Nabawi> (1 ed.). Beirut: al-Afa>q al-jadi>dah.
Salamah Noorhidayati. (2009). Kritik Teks Hadis, Analisis Tentang Riwayat bi al-Ma’na dan Implikasinya bagi Kualitas Hadis. Yogyakarta: Teras.
Soerjono Soekamto. (1993). Kamus Sosiologi. Jakarta: Rajawali Press.
Syarifuddin Jurdi. (2008). Sosiologi Islam Elaborasi Pemikiran Sosial Ibn Khaldun. Yogyakarta: Sukses Offset.
Walter William Skeat. (1967). Malay Magic. Newyork: Dover Publications, Inc.
Yusriadi, & Patmawati (Ed.). (2006). Dakwah Islam di Kalimantan Barat. Pontianak: STAIN Pontianak Press.
Downloads
Published
Issue
Section
License
- Authors who publish with this journal agree to the following terms:
- Authors retain copyright and grant the journal right of first publication with the work simultaneously licensed under a Creative Commons Attribution License that allows others to share the work with an acknowledgement of the work's authorship and initial publication in this journal.
- Authors are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g., post it to an institutional repository or publish it in a book), with an acknowledgement of its initial publication in this journal.
- Authors are permitted and encouraged to post their work online (e.g., in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work.