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Upaya Moderasi Beragama Pemerintah Desa Mayong Lor, Jepara, Jawa Tengah: Studi pada Pemakaman Umum Rosyid, Moh; Kushidayati, Lina
Jurnal Community Vol 9, No 2 (2023)
Publisher : Prodi Sosiologi FISIP Universitas Teuku Umar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35308/jcpds.v9i2.7110

The purpose of this article is to discuss the efforts of the Mayong Lor Village Government, Mayong Subdistrict, Jepara Regency, Central Java to fulfill the basic needs of indigenous people, namely public cemeteries. Data were obtained through interviews, observations, and literature review and analyzed using a descriptive qualitative approach. The result of the research, the Head of Mayong Lor Village in 2019 decided to make a new cemetery after a Sapta Dharma believer died in 2018. At that time, some Muslim refused to have the deceased be buried in the local village cemetery because the religion column in his KTP was written as penghayat kepercayaan. Some Muslim residents and leaders do not agree if non-Muslim bodies are buried in one cemetery with Muslim bodies. The incident that occurred in 2018 caused a heated debate at that time and was finally buried in another grave in the same village, far from the village. The village government responded to this polemic by opening a new cemetery on village-owned land for interfaith and indigenous believers. This solution is one form of implementation of religious moderation by the village government as mandated by the law. Until now, the cemetery happens to be inhabited by three bodies, a husband, wife, and child (family) who are also Sapta Darma believers.

Tuku Umur (AnalisisFaktorPerkawinan Anak di Panuggalan, Grobogan) Kushidayati, Lina; l Hadi, Abdul; Baroroh, Umul
PALASTREN: Jurnal Studi Gender Vol 14, No 2 (2021): PALASTREN
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/palastren.v14i2.5814

This article discusses about the practice of child marriage in Grobogan and its factors. he factors supporting child marriage in Grobogan include; economic, education, socio-culture and the understanding of religious manuscripts. Meanwhile, from the analyzed copy of the judge's decision on the application for marriage dispensation, the reason often put forward by the applicant is that marrying is to prevent committing adultery. From the socio-cultural perspective, the condition of the people of Panunggalan village plays an important role in the occurrence of child marriage. Owing to the condition of an agrarian society that relies on rainwater for agriculture and low levels education and income, child marriage is considered as a way out of poverty and life's difficulties. In the theory of patriarchal connectivity, family members have a very close relationship so they always try to help each other and together maintain family values. In such conditions, children do not feel oppressed when they are married at a child's age because it is a form of maintaining family collectivity. Keywords: child marriage, factors, women

SITUS HINDU PRA-ISLAM: MENCARI TITIK TEMU ANTARA TOLERAN ATAU INTOLERAN SUNAN KUDUS DAN GENERASI MUSLIM KUDUS Rosyid, Moh; Kushidayati, Lina
JURNAL ISLAM NUSANTARA Vol 5, No 2 (2021)
Publisher : Lembaga Ta'lif wa An-Nasyr (LTN) PBNU

This study aims to explain that ancient buildings inherited by Hindus in pre-Islamic Kudus have been preserved until now as a form of tolerance that needs to be studied. This study uses a qualitative approach to the type of field. The data collection technique is done through interviews, observation, and literature deepening. The results showed that the Kudus City of Central Java has a specific site, namely the Langgar Bubrah building, in which there are phallus and yoni as temple characters. However, the perfect name of the building to be immortalized is Sanggar Bubrah, not Langgar Bubrah. Likewise, at the building point of the Al-Aqsa Mosque, Menara Kudus, there was a pure with evidence of two kori (pure entrances) in the foyer and inside Al-Aqsa Mosque. Sunan Kudus forbids Muslims from slaughtering cows (as a tribute to Hindus) which is still preserved today.

A GENDER INEQUALITY IN MOSQUE: An-Ethnographic Approach in Kudus, Central Java Rosyid, Moh; Kushidayati, Lina
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 18 No 1 (2023)
Publisher : UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2023.18.1.77-92

The mosque is a center of worship and a learning medium for Muslims. As a place of worship, according to the syariah there is no specific classification that mosques can only be dominated by one gender only. However, male dominance over the mosque as a religious public sphere occurred in the Baitussalam Kauman Mosque, Jekulo, Kudus, Central Java, Indonesia from 1923 until now. Therefore, this article seeks to analyze the factors of discrimination against females in using the mosque as a place of worship and other religious activities. Using an ethnographic approach, this article argues that discrimination against females has occurred since 1923. This happened at the same time as the establishment of the Pesantren Al-Qaumaniyah Islamic (only for male santri) and was followed by other pesantren around the mosque. The gender inequality discrimination argument relies on an unwritten rule that ideally females only pray in congregation at home. Furthermore, it is as if females are positioned as “trouble makers” because they are seen as disturbing the male congregation who are focusing on memorizing the al-Qur’an at the Baitussalam Mosque. This stereotype and discriminatory regulation is still perpetuated today under the pretext of respecting the old rules of the founders.

Pengkaryaan Santri Anak Usia Dini di Pesantren Tahfidz Al-Ishlah Pati Dalam Perspektif Undang-Undang Perlindungan Anak Moh Rosyid; Lina Kushidayati
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan Vol. 20 No. 1 (2022): EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32729/edukasi.v20i1.1017

Islamic boarding schools as institutions that cadre scientists (ulama) to understand Islamic science for the provision of society. However, socializing also requires expertise as a source of livelihood, so students are also equipped with skills with real daily practice (entrepreneurship). The problem in this study, namely how to divide activities between study time and work at the Tahfidz al-Islah Islamic Boarding School, and where is the point of vulnerability to violations of the Child Protection Act. The purpose of this study was to describe learning at the Tahfidz Al-Ishlah Islamic Boarding School in Kadilangu Village, Trangkil District, Pati Regency, Central Java. Data was obtained in 2020 with interviews, observations, and literature which were analyzed descriptively qualitatively. The results of the study found that the pesantren for prospective al-Quran memorizers provided knowledge about fiqh, interpretation of the Koran, and entrepreneurship facilitated by Islamic boarding schools. Compensation obtained by students in addition to knowledge is free of charge for education, boarding, and meals. Entrepreneurship education is taught from an early age as an effort to cultivate the character of an entrepreneurial spirit and train students' independence. In its application there are no violations of the Child Protection Act.

Benda Budaya Pra-Islam di Kota Kudus: Identifikasi dan Pemaknaan dalam Konteks Sejarah Rosyid, Moh; Kushidayati, Lina
MUSLIM HERITAGE Vol 9 No 2 (2024): Muslim Heritage: Jurnal Dialog Islam dengan Realitas
Publisher : Universitas Islam Negeri Kiai Ageng Muhammad Besari Ponorogo

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Abstract This paper identivication the Kuna Hindu in Kudus pra-Islam the Minaret. Data were qualitative-description by interview, observation, and literature. Result, condition minaret reserve relic Hindu in Kudus Old City (1) renovation colonial era at years of 1880, 1913, 1933 and BPCB Central Java 0f 1980, 2911, 2013, 2014. The condition now don’t original although the shape is still intact. The minaret is damaged because get rained on, weather, vibration due to the car, (2) two gate (kori) in the masque al-Aqsha good condition and intact, (3) Makala/kalla in ablution place. To preserve holy government Kudus need to schedule the city heritage. Abstrak Naskah ini ditulis untuk mengidentifikasi jejak Hindu Kuno pra-Islam di Kawasan Kota Lama Kudus, Jawa Tengah. Metode riset ini deskriptif kualitatif dengan mendedahkan dan menganalisis data berupa bangunan kuno berupa Menara, kala/makara, dan gapura kembar (kori) di Masjid al-Aqsha. Riset ini data dari observasi dan kajian pustaka. Hasilnya, benda cagar budaya yang serupa peninggalan Hindu pra-Islam di Kudus (1) Menara direnovasi masa kolonial (1880, 1913, 1933) dan oleh Balai Pelestarian Cagar Budaya (BPCB) Jawa Tengah pada 1980, 2011, 2013, dan 2014. Kondisi Menara tidak lagi genuine bahannya karena direnov dan bentuknya utuh, 80 % hasil renovasi BPCB Jateng. Perenovasian akibat terpaan angin, hujan, panas, dan getaran kendaraan yang melaju di depan Menara, (2) dua gapura (kori) di serambi dan di dalam Masjid kondisinya baik dan utuh, dan (3) kala/makara posisinya ada di tempat wudlu pun utuh. Untuk merawat Kawasan Kota Lama agar lestari, Pemda Kudus perlu merawat dan pencanangan Kota Pusaka. Keywords: pre-Islam; culture heritage; and city heritage

Benda Budaya Pra-Islam di Kota Kudus: Identifikasi dan Pemaknaan dalam Konteks Sejarah Rosyid, Moh; Kushidayati, Lina
MUSLIM HERITAGE Vol 9 No 2 (2024): Muslim Heritage: Jurnal Dialog Islam dengan Realitas
Publisher : Universitas Islam Negeri Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract This paper identivication the Kuna Hindu in Kudus pra-Islam the Minaret. Data were qualitative-description by interview, observation, and literature. Result, condition minaret reserve relic Hindu in Kudus Old City (1) renovation colonial era at years of 1880, 1913, 1933 and BPCB Central Java 0f 1980, 2911, 2013, 2014. The condition now don’t original although the shape is still intact. The minaret is damaged because get rained on, weather, vibration due to the car, (2) two gate (kori) in the masque al-Aqsha good condition and intact, (3) Makala/kalla in ablution place. To preserve holy government Kudus need to schedule the city heritage. Abstrak Naskah ini ditulis untuk mengidentifikasi jejak Hindu Kuno pra-Islam di Kawasan Kota Lama Kudus, Jawa Tengah. Metode riset ini deskriptif kualitatif dengan mendedahkan dan menganalisis data berupa bangunan kuno berupa Menara, kala/makara, dan gapura kembar (kori) di Masjid al-Aqsha. Riset ini data dari observasi dan kajian pustaka. Hasilnya, benda cagar budaya yang serupa peninggalan Hindu pra-Islam di Kudus (1) Menara direnovasi masa kolonial (1880, 1913, 1933) dan oleh Balai Pelestarian Cagar Budaya (BPCB) Jawa Tengah pada 1980, 2011, 2013, dan 2014. Kondisi Menara tidak lagi genuine bahannya karena direnov dan bentuknya utuh, 80 % hasil renovasi BPCB Jateng. Perenovasian akibat terpaan angin, hujan, panas, dan getaran kendaraan yang melaju di depan Menara, (2) dua gapura (kori) di serambi dan di dalam Masjid kondisinya baik dan utuh, dan (3) kala/makara posisinya ada di tempat wudlu pun utuh. Untuk merawat Kawasan Kota Lama agar lestari, Pemda Kudus perlu merawat dan pencanangan Kota Pusaka. Keywords: pre-Islam; culture heritage; and city heritage

Examining Justice! The Double Burden of Women in Indonesia from the Perspective of The Compilation of Islamic Law Qothrunnada, Qonita; Maghfur, Asy Syifak Qolbi; Kushidayati, Lina
Al-Ahkam: Jurnal Ilmu Syari’ah dan Hukum Vol. 9 No. 1 (2024): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum
Publisher : Fakultas Syariah, Universitas Islam Negeri Raden Mas Said Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22515/alahkam.v9i1.9680

This study investigates the phenomenon of the double burden faced by women in Indonesia through the lens of the Compilation of Islamic Law (Kompilasi Hukum Islam, KHI). The double burden refers to the dual roles that women fulfill, balancing responsibilities within the household and in the public workforce. Utilizing a qualitative approach and document analysis, this research explores how the KHI addresses women’s roles and responsibilities in both spheres. Real-life cases of Indonesian women are examined to assess how interpretations of the KHI impact their experiences. Findings indicate that while the KHI acknowledges women’s participation in multiple facets of life, its implementation is often constrained by patriarchal interpretations that lack gender sensitivity. This has resulted in women bearing disproportionate responsibilities at home and work. The study underscores the need for a more progressive reinterpretation of the KHI to reduce the double burden on women, promoting gender equality and enhancing women’s welfare in Indonesia. These insights are intended to inform strategies for advancing gender equity within the framework of the KHI, contributing to broader social and legal reforms.

Makna Sego Berkat Dalam Tradisi Buka Luwur Makam Sunan Kudus Perspektif Kebudayaan Rosyid, Moh; Kushidayati, Lina
Sabda: Jurnal Kajian Kebudayaan Vol 20, No 1 (2025)
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14710/sabda.20.1.13-28

Artikel ini ditulis agar pembaca mengetahui makna ritual/tradisi sego berkat dalam acara Buka Luwur yang diadakan Pengurus Masjid, Menara, dan Makam Sunan Kudus bersama warga se-Desa Kauman, Kecamatan Kota, Kudus, Jateng. Lestarinya tradisi tiap bulan Muharram/Suro. Data riset dari observasi partisipan, mewawancarai warga dan panitia, dan mengkaji referensi. Terkumpulnya data dianalisa dengan pendekatan kualitatif-deskriptif. Sego Berkat merujuk UU No 5/2017 bermakna toleran, keragaman, lokalitas, lintas daerah, partisipan, kebermanfaatan, keberlanjutan, kebebasan ekspresi, kepaduan, sederajat, dan kegotongroyongan. Kandungan maknanya yakni material bahwa nasi bahan dikonsumsi dengan keyakinan bertuah bagi si penerima atau bermanfaat sesuai keyakinan, (2) nilai vital yaitu aspek guna hanya tiap bulan Sura/Muharam, (3) aspek rohani yaitu nilai guna sebagai pemantap tamu yang hadir untuk hormat pada Sunan Kudus. Nilai bermuatan religi yaitu kebutuhan Rohani/doa. Fungsi nilai dalam konteks tradisi (1) faktor berharap mendapat keberkahan dari Sunan Kudus dan (2) bertindak untuk melakukan penghormatan pada Sunan Kudus. Tradisi terlestari wujud mendoa dan peduli kepada leluhur, sang Sunan.

Praktik Ghibah Dalam Grup WhatsApp Keluarga Dalam Perspektif Hukum Islam Salma Salsabila; Jihan Salsabila Najma Sari; Reza Fitri Ananda; Lina Kushidayati
Tabayyanu : Journal Of Islamic Law Vol. 2 No. 01 (2025)
Publisher : Yayasan Dar Arrisyah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar

The proliferation of digital communication platforms, particularly family WhatsApp groups, has facilitated interpersonal connectivity while simultaneously introducing ethical dilemmas such as ghibah (backbiting). This study investigates the manifestation of ghibah within family WhatsApp groups from the perspective of Islamic law. Employing a qualitative descriptive methodology through literature review and content analysis, the research draws upon primary Islamic legal sources—including the Qur’an, Hadith, scholarly interpretations, and fatwas issued by institutions like the Indonesian Ulema Council (MUI). The findings reveal that despite the private and informal nature of family WhatsApp groups, ghibah remains categorically prohibited and is considered a major sin in Islam. It typically manifests through behaviors such as criticizing absent members, disseminating private information without consent, or making demeaning remarks masked as humor. These actions not only compromise individual dignity but also jeopardize familial harmony and trust. The study emphasizes that digital media do not exempt individuals from adhering to Islamic ethical standards. The enduring nature of digital communication exacerbates the repercussions of ghibah, thus underscoring the necessity of digital literacy grounded in Islamic ethics. This research contributes to the development of ethical guidelines for digital conduct within familial contexts and calls for the reinforcement of Islamic values in private online interactions.

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