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All Journal Jurnal Hukum Progresif Sabda: Jurnal Kajian Kebudayaan Al-Manahij: Jurnal Kajian Hukum Islam Pattingalloang : Jurnal Pemikiran Pendidikan dan Penelitian Kesejarahan Jurnal Dakwah Risalah MUSLIM HERITAGE: JURNAL DIALOG ISLAM DENGAN REALITAS Al-Ihkam: Jurnal Hukum dan Pranata Sosial MILLATI: Journal of Islamic Studies and Humanities Jurnal Pemikiran Sosiologi ALQALAM community: Pengawas Dinamika Sosial Majalah Hukum Nasional Al-Adyan: Journal of Religious Studies Proceedings of The International Conference on Social and Islamic Studies Journal of ASEAN Dynamics and Beyond Az Zarqa': Jurnal Hukum Bisnis Islam Al-Manahij : Jurnal Kajian Hukum Islam Yinyang: Jurnal Studi Islam Gender dan Anak Jurnal Islam Nusantara Millah: Journal of Religious Studies Muslim Heritage Tabayyanu : Journal of Islamic Law Epistemé: Jurnal Pengembangan Ilmu Keislaman EDUKASI Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum

Lina Kushidayati

Institut Agama Islam Negeri Kudus

Author-ID : 2806385

Religion Arts Humanities Economics, Econometrics & Finance Education Industrial & Manufacturing Engineering Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Public Health Social Sciences Other

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PASUWITAN: PERKAWINAN SEDULUR SIKEP Kushidayati, Lina
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 1: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

Samin people are communities follow the teaching of Ki Samin Surosentiko. They live in north coast of Java Island. As other Javanese people, they speak Javanese although mostly in ngoko style compare to their fellow Javanese who concern about language hierarchy. This article discusses marriage ceremony among Samin people consisting of several steps: nyumuk, ngendek, nyuwito-ngawulo and paseksen. The marriage ceremony was held in modest style but rich in meaning. The center of the marriage ceremony is the groomâ€™s vow before the brideâ€™s parents to be a husband. The vow is in simple Javanese language. According to Samin people, marriage ceremony is personal matter that needs no government involvement. Thus they do not register their marriage.

PASUWITAN: PERKAWINAN SEDULUR SIKEP Kushidayati, Lina
Sabda: Jurnal Kajian Kebudayaan Vol 10, No 2: 2015
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

Samin people are communities who follow the teaching of Ki Samin Surosentiko. They live in north coast of Java Island. As other Javanese people, they speak Javanese although mostly in ngoko style compared to their fellow Javanese who concern about language hierarchy. This article discusses marriage ceremony among the Samin people consisting of several steps: nyumuk, ngendek, nyuwito-ngawulo and paseksen. The marriage ceremony was held in the modest style but rich in meaning. The center of the marriage ceremony is the groomâ€™s vow before the brideâ€™s parents to be a husband. The vow is in simple Javanese language. According to Samin people, marriage ceremony is personal matter that needs no government involvement. Thus they do not register their marriage.

Hak Opsi dan Hukum Waris Islam di Indonesia Kushidayati, Lina
Al-Manahij: Jurnal Kajian Hukum Islam Vol 7 No 1 (2013)
Publisher : Fakultas Syariah IAIN Purwokerto

Perkara waris memiliki makna penting bagi masyarakat Indonesia. Hal ini bisa dibuktikan dengan adat yang berlaku di masyarakat tentang tata cara serta bagian masing-masing pihak dalam kewarisan. Artikel ini membahas seputar apa dan bagaimana hak opsi dalam sengketa waris bagi umat Islam di Indonesia. Bermula dari sistem politik yang diterapkan pemerintah kolonial Belanda dengan tujuan untuk membatasi berlakunya hukum Islam. Kebijakan penerapan hukum Islam, termasuk waris, boleh dilakukan selama hal itu tidak bertentangan dengan hukum adat. Masyarakat diberi kebebasan untuk memilih hukum apa yang akan diterapkan. Kebebasan untuk memilih hukum dalam bidang waris diteruskan oleh pemerintah Indonesia setelah Proklamasi kemerdekaan dan semakin dilegalkan dengan UU No. 7/1989 tentang Peradilan Agama. Meski klausul hak opsi hukum waris tersebut telah dihapus dengan adanya UU No. 3/2006 (perubahan atas UU No. 7/1989), namun secara implisit hak opsi masih diakui keberadaannya karena penghapusan tersebut tidak disebutkan secara eksplisit.

Implementasi Ajaran Konfusius Dalam Barongsai: Telaah Grup Satya Dharma Kelenteng Hok Hien Bio Di Kudus Jawa Tengah Rosyid, Moh; Kushidayati, Lina
Al-Adyan: Journal of Religious Studies Vol 2, No 1 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/al-adyan.v2i1.2312

The purpose of this paper is to find a correlation between the teachings of Confucius and the lion dance group Satya Dharma at the Hok Hien Bio Temple in Kudus. The importance of research to provide understanding to the public that lion dance is not only a game or sport but Confucian values characterize the actors. Research data obtained by interviews and observations were analyzed descriptively qualitatively. The results showed that the lion dance group practiced regularly twice a week for free, followed by young people of all religions and ethnicities. This group was invited by residents in Kudus to the cultural carnival and people's party. The behavior of players and coaches follows the teachings of Confucius in the Si Shu Bible. First, it contains 8 confessions of faith (ba chen gui), realizing taboos, namely that what is immoral should not be seen (Hwi Lee But Si), heard (Hwi Lee But Thing), spoken (Hwi Lee But Gan), done (Hwi Lee But Tong), uphold the four pillars, understand the word (Ti Bing), receive the word (Siu Bing), uphold the word (Liep Bing), perfect the word (SingBing). Both behave in a friendly, gentle, honest, capable, obedient, sincere, simple, steady, and mighty manner, do tripusaka, are wise (Ti), loving (Jien), and brave (Yong). Third, abandon the 3 behaviors of arrogant, lazy, and extravagant, friendly, honest, and knowledgeable, have good relations with others (Ren Dao) and God (Tian/Shang Di) (Tian Dao).Tujuan tulisan ini adalah untuk mencari korelasi antara ajaran Konfusius dan kelompok barongsai Satya Dharma di Kelenteng Hok Hien Bio di Kudus. Pentingnya riset untuk memberi pemahaman pada publik bahwa barongsai tidak hanya permainan atau olahraga tetapi nilai konfusius mewarnai para pelakunya. Data riset diperoleh dengan interviu dan observasi yang dianalisis secara deskriptif kualitatif. Hasil riset memperlihatkan bahwa kelompok barongsai berlatih rutin seminggu dua kali secara gratis, diikuti oleh anak muda lintas agama dan etnis. Kelompok ini diundang warga di Kudus pada acara kirab budaya dan pesta rakyat. Perilaku pemain dan pelatih menaati ajaran Konfusius dalam Kitab Suci Si Shu. Pertama, memuat 8 pengakuan iman (ba chen gui), mewujudkan pantangan yakni yang tak susila jangan dilihat (Hwi Lee But Si), didengar (Hwi Lee But Thing), diucapkan (Hwi Lee But Gan), dilakukan (Hwi Lee But Tong), menjunjung empat pilar, mengerti firman (Ti Bing), menerima firman (Siu Bing), menegakan firman (Liep Bing), menyempurnakan firman (SingBing). Kedua berperilaku 9 dengan ramah, lemah-lembut, jujur, cakap, patuh, tulus hati, sederhana, mantap, dan perkasa, melakukan tripusaka, bijaksana (Ti), cinta kasih (Jien), dan berani (Yong). Ketiga, meninggalkan 3 perilaku sombong, pemalas, dan foya-foya, bersahabat dengan lurus, jujur, dan berpengetahuan luas, berhubungan baik dengan sesama (Ren Dao) dan Tuhan (Tian/Shang Di) (Tian Dao).

DENIED CHILD RIGHTS: CASE STUDY BAHA’I RELIGION IN PATI CENTRAL JAVA Moh Rosyid; Lina Kushidayati
International Conference on Social and Islamic Studies Proceedings of the International Conference on Social and Islamic Studies (SIS) 2021
Publisher : International Conference on Social and Islamic Studies

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This article based on research carried out in 2021 among denied child rights of the Baha'i religious in the village of Cebolek Kidul, Margoyoso, Pati, Central Java. Baha’i is an independent religion that was first known in Persia in the 1840s and came to Indonesia in 1870 brought by medical experts to join a UN’s program and merchants. Data of this article were collected through interviews, observations, documentations and focus group discussion, and descriptive qualitative. In Cebolek, there are 25 people in 9 families. Result, article 71 of Act No.39/1999 the government is obligated to protect religious people. Indonesia acknowledges the existence of religion (anything) and facilitate all religion to grow, the same position in front of the law and the state does not interfere with the religious beliefs, but the state protect its citizens are religious anything. Minister of Religious Affairs, received a letter from the Minister of Home Affairs, No. 450/1581/SJ dated March 27, 2014 and answered him with a letter Number MA/276/2014 dated July 24, 2014 concerning an explanation of the existence of Baha'i in Indonesia (1) is one of the developing religions in 20 countries, (2) included in the religion protected in articles 29, 28 E, and 281 of the 1945 Constitution, (3) get full guarantee from the state, in the field of population, civil registration, education, law, etc. in accordance with the law. The civil service rights of the Baha'is in Pati have not yet been realized, even though the written explanation of the Secretary General of the Ministry of Religious Affairs, Bahrul Hayat, No SJ/B.VII/1/HM.00/675/2014 dated February 24, 2014 to the Director General of Civil Affairs of the Ministry of Home Affairs, (1) Baha'i is a religion, therefore according to Article 29, 28E, and 28I of the 1945 Constitution, Baha'i religious people have the right to live and worship according to their teachings, (2) Baha'is receive full guarantees from the state and are allowed, as long as they do not violate the provisions of the applicable laws, (3) in terms of population services, in accordance with Law No. 23/2006 jo with Law No. 24/2013, Baha'is have the right to obtain population and civil registration services. But, the Ministry of Home Affairs has not yet issued a letter to the regional head so that the civil rights of the Baha'is have not all been served by the state, such as applications for marriage certificates. As a result, (1) certificate of birth the Bahai children write by explicit “the child out of wedlock from the mother”, (2) the statute of head of household a woman a married by man, (3) Baha’i children the labeling from environment a illegitimate child and labeling family get together. Therefore, UU No 35/2014 Article 72 (1) huruf G, social have to active participation negative remove about child impact minority group and stigmatization from public labeling. Government, national government group, and public joint us for protection Bahai children.

GOVERNMENT AND IGNORE RIGHTS FORMAL EDUCATION: CASE STUDY SAMIN COMMUNITY IN KUDUS CENTRAL JAVA Lina Kushidayati; Moh Rosyid
International Conference on Social and Islamic Studies Proceedings of the International Conference on Social and Islamic Studies (SIS) 2021
Publisher : International Conference on Social and Islamic Studies

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Samin is Javanese ethnic community originally driven by Ki Samin Surosentiko against invaders in Blora, Central Java. Its existence extends to the city Kudus, Central Java until now. This article describes the character of the Samin community in Kudus against UU as don’t formal and nonformal school and his marriage was registered. This matter violates Education Law and Marriage Law. Data collection by interview, observation, and literature was analyzed using a qualitative descriptive approach. Result, Samin doesn’t register marriage and no formal school. Teachings are held fast by homeschooling to protected generation. This curriculum are not slander (drengki), greedy (srei), hate others (panasten), indict without evidence (dawen), envy (kemeren), contempt fellow (nyiyo marang sepodo), and stay five away from abstinence are accuse (bedok), steal (colong), shoplifting (pethil-jumput); and don’t want to find goods (nemu wae ora keno).Samin community don’t have formal school for maintaining the teachings, inherit the speech in speech, educated by parent and figure, the evaluated in his life. The government must provide understanding so obey UU on an ongoing basis.

Menunggu Kiprah Negara Pada Sekolah Rumahan Versi Komunitas Samin: Studi Kasus di Kudus Jawa Tengah Moh. Rosyid; Lina Kushidayati
PATTINGALLOANG Vol. 7, No. 3, Desember 2020
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/jp.v7i3.16948

Tujuan ditulisnya naskah memahami model sekolah rumahan warga Samin di Kudus Jawa Tengah. Data diperoleh dengan wawancara, observasi, dan mengkaji pustaka, dianalisis pendekatan deskriptif kualitatif. Samin awalnya dimotori Ki Samin Surosentiko melawan kolonial Belanda di Blora menyebar hingga di Kudus hingga kini. Warga Samin tidak sekolah formal tapi sekolah rumahan bertujuan memproteksi generasinya agar tidak terbawa dinamika kekinian. Materi pembelajarannya tidak:drengki (memfitnah), srei (serakah), panasten (mudah tersinggung/membenci sesama), dawen (mendakwa tanpa bukti), kemeren (iri hati), nyiyo marang sepodo (menista sesama), dan menjauhi lima pantangan: bedok (menuduh), colong (mencuri), pethil; jumput; dan nemu wae ora keno; pantangan menemukan barang. Warga Samin tak sekolah formal karena masih mempertahankan ajaran leluhur dengan tradisi tutur, pendidiknya adalah orangtua dan tokohnya, hasil evaluasinya perilaku hidupnya. Obsesi orang Samin nglayani, ngrawat, glindungi ajaran Ki Samin dalam hal tata cara, tata krama, tata darma agar akar tradisi adiluhung terawat. Keberhasilan sekolah rumahannya berperilaku sebagaimana ajarannya imbas orangtua dan tokoh perilakunya dapat ditauladani. Negara harus hadir memberi pencerahan secara berkesinambungan agar kurikulumnya mengarah pada pendidikan formal atau kesetaraan dan kearifan lokalnya tak tercerabut dari akar budayanya. Peran negara, materi ajarnya dikembangkan sebagaimana homeschooling formal dengan pendekatan persuasif dan berkesinambungan.Kata Kunci: jati diri, konsisten, dan kearifan lokal. AbstractThis article describes the model homeschooling at Samin community in Kudus, Central Java. Samin is Javanese ethnic community the originally driven by Ki Samin Surosentiko against invaders in Blora, Central Java. its existence extends to city Kudus until now. This article is to explore Samin no formal school purposed generation protected so that slip up present life. This research data were obtained by interview, participatory observation, and literature review. Data collection was analyzed using a qualitative descriptive approach. This curriculum are not slander (drengki), greedy (srei), hate others (panasten), indict without evidence (dawen), envy (kemeren), contempt fellow (nyiyo marang sepodo), and stay five away from abstinence are accuse (bedok), steal (colong), shoplifting (pethil-jumput); and don’t want to find goods (nemu wae ora keno). Samin community don’t formal school for maintain the teachings, inherit the speech in speech, educated by parent and figure, the evaluated in his life.The state must be present explaining by sustainable developed the matter learning for homeschooling formal by persuasive approach.Keywords: identity, consistence, local wisdom.

Muslim’s Responses to Believers of Indigenous Faiths Lina Kushidayati; Moh Rosyid
Millati: Journal of Islamic Studies and Humanities Vol 5, No 1 (2020): Trends of Islamic Thought, Literature, and History on The Changing World Order
Publisher : Institut Agama Islam Negeri (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/mlt.v5i1.51-64

Manuskrip ini bertujuan untuk mendeskripsikan usaha penulis dalam memberi pemahaman kepada delapan kelompok penghayat kepercayaan di Kabupaten Kudus beserta respon Muslim terhadapnya. Penelitian ini dilakukan dengan pendekatan analisis kualitatif deskriptif mengunakan metode wawancara dan observasi. Berdasarkan Keputusan Mahkamah Konstituni No. 97/PUU-XIV/20016 yang menyatakan bahwa penghayat kepercayaan setara dalam hal keagamaan. Sehingga, mereka kemudian mengubah kolom agama pada Kartu Tanda Penduduk (KTP) mereka menjadi penghayat kepercayaan. Menggunakan tanda strip (-) pada KTP mereka merupakan salah satu wujud penolakan bagi penghayat kepercayaan Persada dan Samin. Sebaliknya, keenam kelompok penghayat kepercayaan tetap menulis Islam sebagai agama mereka karena menurut mereka, dengan mengubah agama mereka dapat menimbulkan beberapa keresahan meliputi (1) penolakan pada pemakaman umum, (2) perlakuan diskriminatif bagi anak-anak mereka yang mencari pekerjaan, dan (3) kesulitan dalam mencari pasangan hidup, terutama bagi penghayat kepercayaan wanita. Selain itu, keberadaan mereka dianggap sebagai organisasi spiritual yang tidak terkait dengan status keagamaan.

Culture Strategy of Baha’is: Case Study in Pati, Central Java, Indonesia Moh Rosyid; Lina Kushidayati
Journal of ASEAN Dynamics and Beyond Vol 2, No 2 (2021): VOL. 2, NO. 2 (2021)
Publisher : Universitas Sebelas Maret

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20961/aseandynamics.v2i2.52196

This article based on research carried out in 2021 among the Baha'i religious community in the village of Cebolek Kidul, District Margoyoso, Pati regency, Central Java. Baha’i is an independent religion although sometime people mistaken as a religious sect. Baha’i was first known in Persia in 1840s and came to Indonesia in 1870 brought by medical experts joint a UN’s program and merchants. Data of this article were collected through interviews, observations, documentations and focus group discussion. In Cebolek, there are 25 people of 9 families who observe Baha’i. The contributing factors to the consistency of the Baha'is in Pati (1) understand the meaning of prayer and worship, (2) the Bahai declarator, Mirza Husein, has the title Baha'u'llah who is believed to be a descendant of the saint, (3) Baha'i teachings have no conflict with the principles of humanity, (4) the Baha'i were inspired by the Baha'ullah spirit which was opposed by the religious community which previously existed (Islam) in Persia (Iran) from the beginning he spread his religion. The Bahai people face this opposition as a consequence, (5) the Baha’i people realize that the Baha’i experienced a phase of development through the stages of majhuliyah (unknown period), maqhuriyah (a period of opposition / hindrance), infisoliyah (a period of isolation /separation) with the majority community, istiqlaliyah (period of deliverance), rosmiyah (period of legalization / inauguration), gholabiyah (period of victory), and dzahabiyah (golden period).Keywords:

PENGUATAN PELAYANAN ADMINISTRASI KEPENDUDUKAN PADA UMAT AGAMA BAHA’I DI PATI JAWA TENGAH: (Strengthening Administration of People Service for People Baha’i Religions in Pati Central Java) Moh Rosyid; Lina Kushidayati
Majalah Hukum Nasional Vol. 51 No. 2 (2021): Majalah Hukum Nasional Volume 51 Nomor 2 Tahun 2021
Publisher : Badan Pembinaan Hukum Nasional Kementerian Hukum dan HAM RI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33331/mhn.v51i2.132

Tujuan ditulisnya artikel ini memberi pemahaman pada penyelenggara negara dan masyarakat bahwa agama Baha’i adalah agama independen dan berhak hidup di Indonesia. Konsekuensinya, hak umatnya harus dipenuhi negara. Data diperoleh dengan wawancara dan diskusi tahun 2020 dengan umat agama Baha’i di Desa Cebolek Kidul, Kecamatan Margoyoso, Kabupaten Pati, Jawa Tengah, dan literatur. Data dianalisis dengan pendekatan deskriptif kualitatif. Hasil riset, hak umat agama Baha’i ada yang belum dipenuhi negara seperti permohonan akta kawin setelah kawin secara Baha’i, kolom agama dalam KTPnya tertulis setrip (-), dan pendidikan agama di sekolah formal diberi mata pelajaran agama non-Baha’i. Hal ini dipicu Kementerian Dalam Negeri tidak menindaklanjuti Surat Penjelasan dari Kementerian Agama Nomor MA/276/2014 kepada Pemda bahwa umat agama Baha’i berhak hidup dan haknya dilayani negara. Upaya yang harus dilakukan (1) Kemendagri menerbitkan surat kepada Kepala Daerah merujuk surat Menag Nomor MA/276/2014 tanggal 24 Juli 2014 agar melayani umat Baha’i, (2) Kemenkumham berdiskusi dengan Kemendagri karena belum terpenuhinya hak umat Baha’i di bidang Administrasi Kependudukan, (3) Pemkab Pati perlu memanfaatkan fasilitas negara dalam UU Nomor 16 Tahun 2011 tentang Bantuan Hukum. UU ini memfasilitasi pada warga (umat Baha’i) agar haknya difasilitasi pemerintah.

Co-Authors Agus Fakhrina Dominikus Rato Esa Lupita Sari Iman Fadhilah Jihan Salsabila Najma Sari Kornelius Benuf Kristianus Jimy Pratama l Hadi, Abdul Lista Widyastuti Maghfur, Asy Syifak Qolbi Moh Rosyid Moh Rosyid Moh Rosyid Moh. Rosyid Muhaimin Muhamat Nur Maarif Muhammad Adi Suseno Niqqi Imelda Maghfiroh Qothrunnada, Qonita Raden Muhamad Ibnu Mazjah Retno Dewi Ulfa Reza Fitri Ananda Salma Salsabila Suseno, Muhammad Adi Umul Baroroh Vintya sari, Dina Yunita

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