LIVING HADIS PADA TRADISI TAWASUL DAN TABARUK DI MAKAM SUNAN BONANG LASEM REMBANG

Abstract

Tawasul dan Tabaruk merupakan tradisi yang sudah banyak dipraktekkan oleh masyarakat muslim pada saat berdoa di makam. Kedua tradisi ini juga sering disalahpahami sebagai praktek yang menjerumuskan kepada kemusyrikan. Penelitian ini bertujuan untuk mengungkap aspek living hadis pada tradisi tawasul dan tabaruk warga Desa Bonang di makam Sunan Bonang dengan menggunakan metode deskriptif induktif, dan menganalisisnya dengan teori tindakan sosial Max Weber. Penelitian ini menghasilkan beberapa temuan. Pertama, tradisi ini merupakan suatu living hadis. Kedua, berdasarkan tipe tindakan tradisional, para pelaku tradisi ingin terus menerus menghormati Sunan Bonang dengan cara melestarikan tradisi yang sudah dilakukan secara turun temurun. Ketiga, tindakan afektif, memperlihatkan bahwa para pelaku memiliki ikatan emosional dengan para tokoh agama dan waktu pelaksanaan (malam Jumat). Keempat, tindakan instrumental rasional, para pelaku secara sadar mampu melaksanakan tradisi tersebut, baik dari aspek sumber daya manusia maupun aspek finansial. Kelima, rasionalitas nilai, pelaku ingin meniru perilaku tokoh-tokoh agama dan membiasakan diri bersedekah sekaligus ingin menanamkan nilai solidaritas jamaah. [Tawasul and Tabaruk Traditions in Sunan Bonang’s Tomb Lasem Rembang: A Study of Living Hadith. Tawasul and tabaruk are traditions that have been widely practiced by Muslim communities when praying at the grave. These two traditions are also often misunderstood as practices that lead to idolatry. This study aims to reveal aspects of the living hadith in the tradition of tawasul and tabaruk of the people of Bonang Village in the Sunan Bonang tomb by using the inductive descriptive method, and by analyzing it through Max Weber's theory of social action. This study yielded several findings. First, this tradition is a living hadith. Second, based on the type of traditional action, traditional actors want to continue to respect Sunan Bonang by preserving traditions that have been carried out from generation to generation. Third, affective action shows that peoples have an emotional bond with religious leaders (ulama) and the time of implementation (Thursday night). Fourth, rational instrumental action, where the actors are consciously able to carry out the tradition, both from the human resource and financial aspects. Fifth, value rationality, the people want to imitate the behavior of religious figures and get used to giving alms at the same time wants to instill the value of solidarity among the jama'a.]

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