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Moh Rosyid
Institut Agama Islam Negeri (IAIN) Kudus
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PRESERVING PEGON: A CASE STUDY ON KAMPUNG SANTRI TARJUMAH IN TAMBANGSARI, PATI REGENCY-CENTRAL JAVA Lina Kushidayati; Moh. Rosyid
Al Qalam Vol 36 No 2 (2019): July - December 2019
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (693.68 KB) | DOI: 10.32678/alqalam.v36i2.2331

Abstract

The manuscript is written to portray a hamlet which formed pesantren (Islamic Boarding School) in which the santri (students) consists of santri mukim (students staying in boarding school) from various regions and santri kalong (local residents) and in which there is a mosque, a boarding school, an Al-Quran educational park, a madrasah diniyah, houses of clerics (in one settlement of village), the learning system of bandongan using the Tarjumah Book with Pegon-language written by KH Ahmad Rifa'i. The action of K. Rifai against Dutch colonialism was known as the Rifaiyah movement, his resistance with the movement of writing the Book of Tarjumah which contained Tawheed, Fiqh, and Sufism written in Pegon. Pegon was a resistance form against colonial Latin writing. Until now it was continued by his santri in the village where he lived serving as the cleric of Islamic Boarding School. The location of this research is in Tambangsari Hamlet, Kedungwinong Village, Sukolilo District, Pati Regency, Central Java. The data were obtained from January to June 2019 through interviews and observation with a descriptive qualitative approach. This hamlet of rice plantation and palawija (secondary crops) has formed a specialty called the tarjumah santri village. The successor generation of K. Rifai’s student who introduced the Book of Tarjumah in Tambangsari Hamlet was K.Hannan and it is now continued by his grandson. The learning of the Tarjumah Book had formed a distinctive hamlet community, namely dukuh santri. The obedience in worship with the knowledge of Islamic religion through the tradition of learning the Salaf Tarjumah across ages and genders and with the behavior in life adhering to Islamic law has been a social reality.
MENGEVALUASI ULANG DAKWAH PADA PEMELUK AGAMA LOKAL (STUDI KASUS PADA KOMUNITAS SAMIN) Moh. Rosyid
Jurnal Ilmu Dakwah Vol 34, No 1 (2014)
Publisher : Faculty of Dakwah and Communication, Walisongo State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/jid.v34.1.41

Abstract

Indonesia has a variety of cultures, ethnicity, race, creed, and religion. Unfortunately, between people and the state have different views toward religions and faiths. The state does not categorize Samin as a religion but a cult that is a part of cultures. Accordingly, Samin people likely become the target of da’wah. If we refer to the Presidential Decree No. 1/PNPS /1965, the legitimate religions accepted in Indonesia include Islam, Christianity, Catholicism, Hinduism, Buddhism and Confucianism (Confucius). In other words, the State does not restrict particular religions as long as they do not conflict with the law. Thus, Samin might live in Indonesia as an Adam’s religion because it does not conflict with the law. As well, Samin people have a legitimate religion and they should not become a target of da’wah again because they are a part of religious groups.***Bangsa Indonesia memiliki berbagai budaya, suku, ras, kepercayaan, dan agama. Terdapat perbedaan cara pandang negara dan warganya terhadap agama dan aliran kepercayaan. Agama Adam yang dipeluk masyarakat Samin oleh negara dikategorikan aliran kepercayaan yang merupakan bagian dari budaya, bukan agama. Imbasnya warga Samin dijadikan obyek dakwah. Akan tetapi, bila memahami Perpres Nomor 1/PNPS/1965 bahwa yang dimaksud dengan “agama yang dianut di Indonesia” adalah Islam, Kristen, Katolik, Hindu, Budha dan Khong Hu Cu (Confusius). Dengan demikian, Negara tidak membatasi agama tertentu saja, prinsip dasar agama yang boleh eksis di Indonesia adalah agama yang tidak bertentangan dengan UU. Dengan demikian, agama Adam yang dipeluk warga Samin pun boleh hidup di Indonesia karena agama Adam tidak bertentangan dengan UU. Dengan demikian, warga Samin telah beragama dan sah keberadaannya maka warga Samin tidak boleh didakwahi karena telah beragama.
Memaknai Terjadinya Bencana Alam Merujuk pada Kajian Tafsir Moh Rosyid
Islamika : Jurnal Ilmu-Ilmu Keislaman Vol. 20 No. 01 (2020): Islamika : Jurnal Ilmu-ilmu Keislaman
Publisher : Lembaga Penelitian dan Pengabdian pada Masyarakat, Institut Agama Islam Negeri (IAIN) Kerinci, Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32939/islamika.v20i01.539

Abstract

The purpose of writing this text is to make Al-Quran a place to ask questions and remember the greatness of God. The closer humans are to God, humans always care for nature with full awareness. Messages of Al-Quran and newspaper coverage with methode tafsir bi ar-Ra’yi atau al-’aqli by qualitative descriptive analysis can be used as a life lesson. It is to realize that Divine power is second to none because He is the Almighty. Human negligence in caring for nature will cause disaster / natural disasters. Disasters are not always predictable by the sophistication of technology and science in terms of when to come and when the end of natural disasters due to human limitations. The Koran illustrates that natural disasters have occurred in humans since the beginning of time. The event has a variety of meanings to be used as material for life lessons.
KITAB PEGON DAN PENANAMAN PRINSIP DASAR KEISLAMAN: Studi Kasus Kampung Santri Tarjumah di Tambangsari, Pati, Jawa Tengah Moh Rosyid
Al-Tsaqafa : Jurnal Ilmiah Peradaban Islam Vol 17, No 1 (2020): Al-Tsaqafa: Jurnal Ilmiah Peradaban Islam
Publisher : Fakultas Adab dan Humaniora UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/al-tsaqafa.v17i1.8439

Abstract

This article was written to description a hamlet that formed boarding school (pesantren), students (santri) local residents various places and local residents, there is mosque, pondok pesantren, al-Quran kindergarten, madrasah diniyah, kiai’s house, recitation system bandongan, use Kitab Tarjumah by pegon language, his work K.H Ahmad Rifa’i. Data of this research was gathered through interview, forum group discussion, and observation in Tambangsari hamlet, Kedungwinng village, Sukolilo subdistrict, Pati district, central Java. K.Rifa’i action against colonial named Rifa’iyah movement. The action creation Kitab Tarjumah make tauhid, fikih, and mistisisme. Now, passed on students (santri) who settled in his village. Her initial character K. Hannan now forwarded by generation. Observance of worship armed with religious knowledge by tradition recite so that it forms santri hamlet (kampung santri).
MEMPERTAHANKAN TRADISI: STUDI BUDAYA DI KAMPUNG KAUMAN MENARA KUDUS Moh Rosyid
Patanjala: Journal of Historical and Cultural Research Vol 11, No 2 (2019): PATANJALA Vol. 11 No. 2, JUNE 2019
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (616.073 KB) | DOI: 10.30959/patanjala.v11i2.516

Abstract

Artikel ini memotret tradisi di Desa Kauman, Kecamatan Kota, Kabupaten Kudus, Jawa Tengah, yang dikenal sebagai Kampung Kauman Menara yang terdiri hanya 3 RT dan 1 RW. Data penduduk Desember 2017 ada 413 jiwa, 127 KK. Data riset ini diperoleh dengan wawancara dan observasi, dianalisis dengan pendekatan deskriptif kualitatif. Tradisi khas dilestarikan berupa khoul (perayaan hari wafat) Sunan Kudus tiap 10 Asyura oleh Yayasan Masjid Menara dan Makam Sunan Kudus (YM3SK) dan warga Kauman dan temu rutin berkala antarwarga. Tata letak kampung padat hunian dan penduduk, bangunan rumah rata-rata ditembok tinggi. Kampung ini tidak dijamah bangunan kolonial Belanda sehingga masuk kategori kampung kuno Islam dengan kekhasan adanya Masjid al-Aqsha Menara Kudus dan Makam Sunan Kudus. Warganya memiliki kegiatan rutin dalam forum temu warga dalam ikatan kebersamaan berdasarkan usia dan jenis kegiatan yang menu acaranya islami. Warga mempertahankan pantangan terkait penghormatan pada Sunan Kudus. This article portrays Kauman Village of Kudus. The village is the smallest in Kudus city consisting of three RT (neighborhood units) and one RW (community units). The population is 413 people and 127 families. This paper is based on interviews and observations and applying qualitative approach. The special tradition is preserved in the form of khoul (commemoration of Sunan Kudus) every Muharram 10th (Ashura) by the Masjid Menara and Makam Sunan Kudus Foundation (YM3SK) and residents of Kauman. The layout of village dwelling is dense and the average house building is high walled. This village was not touched by Dutch colonial architectures so that it was categorized as a traditional Islamic village with the uniqueness of the Al-Aqsa Mosque, the Kudus Tower and the Sunan Kudus Tomb. Its people have regular activities such as community meeting based on age and various types of Islamic events. Its residents still maintain taboos regarding Sunan Kudus.
Dampak Psikologis Janda Perkawinan Model Komunitas Samin Studi Kasus di Kudus Jawa Tengah Moh Rosyid; Lina Kushidayati
Jurnal Pemikiran Sosiologi Vol 8, No 1 (2021): July
Publisher : Departemen Sosiologi Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jps.v8i1.68246

Abstract

The purpose of this article is portraying psychological impact of divorce for Samin people whose marriage is unregistered. Data are gathered through observation and interview among the leader and Samin people. Samin people do not register their marriage and thus, they do not undertake the regulation on the minimum age for marriage. Once divorce occurs, the wife receives psychological impacts: rumors of cohabitation (kumpul kebo), does not receive inheritance, rumors of illegal marriage. Some of Samin people try to find the way to have marriage certificate, thus register their community as a local religion. On April 25th, 2019, for the first time, the Office for Civil Affairs of Kudus issued marriage certificate for Samin people. Kudus government should pay attention to the minority rights.
PERKAWINAN SAMIN DAN DAMPAKNYA PADA STATUS HUKUM ANAK DAN PEREMPUAN Moh. Rosyid
Kafa`ah: Journal of Gender Studies Vol 8, No 1 (2018)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v1i1.193

Abstract

This article focuses on unregistered marriage among Samin community and its disadvantages to women and children. Using qualitative method, this paper tries to answer the question on how the practice of marriage among Samin community is and what are legal consequences of their marriage. Data were collected through observation and FGD. Since the marriage is not registered, it is not legally acknowledged by the government and Samin people do not have marriage certificate. Consequently, husband’s name is not mentioned in the family registration card and in child’s birth certificate since the children are considered as born out of wedlock. However, after the Constitutional Court’s Decision on judicial review of Administrative Law, believers of faith (penghayat kepercayaan) are allowed to state so in their national identity card. Thus, Samin people try to use this opportunity to declare their religious identity and to have their marriage registered.
Anticipating Disaster: The ‘Urf Perspective of Rebo Wekasan Ceremony in Kudus, Central Java Moh Rosyid; Lina Kushidayati
Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 17 No 1 (2022)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v17i1.5705

Abstract

Rebo Wekasan is a popular practice among Indonesian Muslims, including those who live in Kudus, Central Java. This article discusses the practice of Rebo Wekasan in Indonesia generally, Kudus in specific, and the rite of drinking water salamun, as well as the practice of Rebo Wekasan from the perspective of 'urf. The anthropological approach is used to understand the tradition of Rebo Wekasan while the observation took place in 2021. Additionally, we also collected relevant documents including pictures and newspaper articles of Rebo Wekasan from 2018 to 2019, and interviews with 8 resource persons ranging from takmir (caretaker of the mosque), ceremonial committee, village officials, and visitors. Rebo Wekasan rite in Kudus is done by performing sholat tolak bala (prayer for anticipating any calamities) and drinking salamun (blessing-infused) water. People who attend the ceremony believe it based on religious belief and classic text showing that the last Wednesday in Safar month is the day of disaster advent. They also believe in the Javanese value that water is a medium of spiritual cleansing. In the perspective of 'urf (custom), Rebo Wekasan is deemed to fulfill aspects of ‘urf belonging to the category of 'urf shahih (good custom) because it contains noble values and is sourced from religious teaching.
HINDUISM AND ISLAMIC ORNAMENTS IN LANGGAR DALEM MOSQUE OF KUDUS Moh Rosyid
Journal of Islamic Architecture Vol 7, No 1 (2022): Journal of Islamic Architecture
Publisher : Department of Architecture, Faculty of Science and Technology, UIN Maliki Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/jia.v7i1.12999

Abstract

The ancient city, Kudus, Central Java, has unique sites, including ancient ornaments and walls inside Langgar Dalem Mosque. The study aims to reveal that the value of tolerance needs to be cared by every generation of Muslims in Kudus. The data were collected by interview, observation, and literature review. The study used a descriptive qualitative method to analyze the data. The study showed that Langgar Dalem Mosque is a historical-cultural heritage inherited by pre-Islamic Hindus and preserved authenticity by Muslims in Kudus, as a form of the love of cultural works. There are patterns of Javanese, Hindu, and Islamic cultures that decorate the mosque's walls. However, Department of Culture and Tourism of Kudus Regency has not optimally cared for it. So, the initiative of the Mosque management board is the ancient ornaments were painted for their dull color. This could reduce their original aesthetic value and change the cultural heritage values. The ancient wall in Langgar Dalem Mosque with the meaning of cultural tolerance until now has preserved by Sunan Kudus and Moslem generation.  
BARONGSAI DAN KELENTENG HOK HIEN BIO DI KUDUS JAWA TENGAH SEBAGAI MEDIA PEMBAURAN Moh Rosyid
Pangadereng : Jurnal Hasil Penelitian Ilmu Sosial dan Humaniora Vol 7, No 1 (2021)
Publisher : Kementerian Pendidikan dan Kebudayaan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36869/pjhpish.v7i1.172

Abstract

Tujuan naskah ini ditulis adalah mendeskripsikan upaya etnis Tionghoa melestarikan ajaran Konfusius yang diaplikasikan dalam grup seni Barongsai Satya Dharma di Kelenteng Hok Hien Bio, Kudus, Jawa Tengah. Data riset ini diperoleh melalui wawancara dengan pelatih dan peserta ajar, observasi di lokasiriset. Data dianalisis dengan pendekatan deskriptif kualitatif. Hasil riset, kelompok Barongsai diwadahi dalam latihan rutin seminggu dua kali secara gratis diikuti oleh anak muda lintas agama dan etnis. Warga Kudus mempercayai kelompok ini dengan mengundangnya dalam acara kirab budaya dan pestarakyat. Pembauran melalui Barongsai dapat mewujudkan pembauran lintas agama dan suku. Kelompok Barongsai hadir bertujuan mempertahankan tradisi Tionghoa di Nusantara dan media pembauran karena umat Khonghucu melaksanakan ajaran pokok Konfusius yang tertuang dalam Kitab Suci Si Shu berupa ajaran berhubungan baik dengan sesama (Ren Dao) dan berhubungan dengan Tuhan (Tian/Shang Di) (Tian Dao). Prinsip dasar ajaran dipraktikkan dalam kelompok Barongsai melibatkan pemain lintas agama dan etnis sehingga pembauran benar-benar terwujud, dilatih oleh pelatih profesional secara gratis, dan difasilitasi oleh pengurus Kelenteng Hok Hien Bio di Kudus sejak Reformasi hingga kini. 
Co-Authors Anwar, Yusuf Khoiril Dominikus Rato Esa Lupita Sari Fiani, Destina Marta Kornelius Benuf Kristianus Jimy Pratama Kurniawati, Dita Lina Kushidayati Lina Kushidayati Lista Widyastuti Makki, Ahmad Mas'udi, Mas'udi Muhaimin Raden Muhamad Ibnu Mazjah Sopian, Achmad