Articles
<![CDATA[MEMPERTAHANKAN TRADISI: STUDI BUDAYA DI KAMPUNG KAUMAN MENARA KUDUS ]]>
<![CDATA[Moh Rosyid]]>
<![CDATA[ Patanjala: Journal of Historical and Cultural Research Vol 11, No 2 (2019): PATANJALA Vol. 11 No. 2, JUNE 2019 ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai Budaya Jawa Barat ]]>
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DOI: 10.30959/patanjala.v11i2.516
<![CDATA[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.]]>
<![CDATA[Dampak Psikologis Janda Perkawinan Model Komunitas Samin Studi Kasus di Kudus Jawa Tengah ]]>
<![CDATA[Moh Rosyid]]>;
<![CDATA[Lina Kushidayati]]>
<![CDATA[ Jurnal Pemikiran Sosiologi Vol 8, No 1 (2021): July ]]>
Publisher : <![CDATA[Departemen Sosiologi Universitas Gadjah Mada ]]>
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DOI: 10.22146/jps.v8i1.68246
<![CDATA[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.]]>
<![CDATA[MEMERANKAN MEDIA SOSIAL SEBAGAI MEDIA DAKWAH DALAM MEMINIMALISASI GERAKAN RADIKAL ]]>
<![CDATA[Moh Rosyid]]>
<![CDATA[ Islamic Review: Jurnal Riset dan Kajian Keislaman Vol 8 No 2 (2019): Islamic Review: Jurnal Riset dan Kajian Keislaman ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat (LPPM) IPMAFA ]]>
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DOI: 10.35878/islamicreview.v8i2.150
<![CDATA[This paper aims at proposing an alternative perspective on social media. While social media is sometimes used to disseminate radicalism and terrorism, it is actually providing a space for delivering a modest, peaceful, and humanistic religious teaching. Data to be analysed, in descriptive qualitative method, are collected from social media broadcast. Hopefully it will spread awareness that social media can a tool to counter radicalism. Thus, mutual understading need to be strengthened among the government, society and religious leaders concerning the use of social media to promote peace and harmony.]]>
<![CDATA[PERKAWINAN SAMIN DAN DAMPAKNYA PADA STATUS HUKUM ANAK DAN PEREMPUAN ]]>
<![CDATA[Moh. Rosyid]]>
<![CDATA[ Kafa`ah: Journal of Gender Studies Vol 8, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/jk.v1i1.193
<![CDATA[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.]]>
<![CDATA[Anticipating Disaster: The ‘Urf Perspective of Rebo Wekasan Ceremony in Kudus, Central Java ]]>
<![CDATA[Moh Rosyid]]>;
<![CDATA[Lina Kushidayati]]>
<![CDATA[ Al-Ihkam, Jurnal Hukum dan Pranata Sosial Vol 17 No 1 (2022) ]]>
Publisher : <![CDATA[Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI) ]]>
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DOI: 10.19105/al-lhkam.v17i1.5705
<![CDATA[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.]]>
<![CDATA[HINDUISM AND ISLAMIC ORNAMENTS IN LANGGAR DALEM MOSQUE OF KUDUS ]]>
<![CDATA[Moh Rosyid]]>
<![CDATA[ Journal of Islamic Architecture Vol 7, No 1 (2022): Journal of Islamic Architecture ]]>
Publisher : <![CDATA[Department of Architecture, Faculty of Science and Technology, UIN Maliki Malang ]]>
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DOI: 10.18860/jia.v7i1.12999
<![CDATA[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. ]]>
<![CDATA[BARONGSAI DAN KELENTENG HOK HIEN BIO DI KUDUS JAWA TENGAH SEBAGAI MEDIA PEMBAURAN ]]>
<![CDATA[Moh Rosyid]]>
<![CDATA[ Pangadereng : Jurnal Hasil Penelitian Ilmu Sosial dan Humaniora Vol 7, No 1 (2021) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/pjhpish.v7i1.172
<![CDATA[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. ]]>
<![CDATA[Pergeseran Tradisi Khitan Anak Perempuan di Kudus Jawa Tengah ]]>
<![CDATA[Moh Rosyid]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 18 No 1 (2020): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v18i1.3748
<![CDATA[This paper aims to describe the shift in the circumcision tradition of girls in Kudus, Central Java. The focus of this shift discussion was mainly on the shift of circumcision done by Dukun Bayi (Traditional Midwife) to that done by a professional midwife, and the prevailing cultural shift is also illustrated. The data were collected through interviews with mothers of the circumcised girls through random sampling. This research is categorized as a case study. The collected data were analyzed using a qualitative descriptive approach. The results of the study revealed that the tradition of girl circumcision is a result of following a tradition that has been done for ages, the understanding of fiqh experts plays a role in the circumcision of girls. As the village midwife is serving childbirth, the circumcision that was initially done by a dukun now is done by professional midwives. The dukun played as a massage therapist to mothers with old pregnancy, also to the postpartum mothers and their babies. The knowledge that girls circumcision needs to be done by medical staff (midwives) will be more optimal if the village government facilitates the role of village midwives in Kudus. Tulisan ini bertujuan untuk mendeskripsikan pergeseran tradisi khitan anak perempuan di Kudus, Jawa Tengah. Faktor utama perubahan tersebut adalah munculnya pengkhitan bidan desa—yang sebelumnya dilakukan oleh dukun bayi—dan menggambarkan perubahan budayanya. Data diperoleh melalui wawancara dengan ibu dari anak perempuan yang dikhitan secara random sampling. Riset ini kategori studi kasus, data yang terkumpul dianalisis dengan pendekatan deskriptif kualitatif. Hasil penelitian mengungkapkan bahwa tertradisinya mengkhitan akibat mengikuti tradisi, yakni pemahaman ahli fikih tentang khitan pada anak perempuan. Seiring adanya bidan desa yang melayani persalinan warga, maka pengkhitan yang semula dukun bayi ada yang dialihkan pada bidan desa. Dukun bayi diperankan sebagai tukang pijet pada ibu yang usia kandungannya menua dan memijat ibu pascamelahirkan beserta bayinya. Hal yang perlu dipahami agar mengkhitan anak perempuan dilakukan oleh tenaga medis (bidan) makin optimal bila peran bidan desa difasilitasi oleh pemerintah desa di Kudus.]]>
<![CDATA[Dampak Perkawinan Anak dan Perceraian: Studi Kasus Komunitas Samin di Kudus Jawa Tengah ]]>
<![CDATA[Moh Rosyid]]>;
<![CDATA[Lina Kushidayati]]>
<![CDATA[ Yinyang: Jurnal Studi Islam Gender dan Anak Vol 16 No 2 (2021) ]]>
Publisher : <![CDATA[Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto ]]>
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DOI: 10.24090/yinyang.v16i2.4375
<![CDATA[This paper is a qualitative research based on observation and interview among Samin community in Kudus. The purpose of this study is presenting unregistered marriage among Samin community. Samin community is the descendants and followers of Ki Samin Surosentiko, renowned for his nonconformity against the Dutch since 1840s. Following the teaching, Samin people do not registered their marriage and thus they do not feel necessary to obey the government regulation on the minimum age of marriage. The marriage among Samin community will be performed once a girl and a boy perceived to be ready. There are three stages of maturity: adam timur, adam brahi and wong sikep kukuh wali adam. This understanding may lead to child marriage and among its negative impact is divorce. The consequences of unregistered marriage go further to dispute of marital property, right of guardianship, and even conflict between relatives. Nowadays, some Samin people try to find a way to register their marriage in order to get a marriage certificate from the Office of Civil Administration of Kudus. The government needs to pay more attention to the phenomena]]>
<![CDATA[OPTIMALISASI WHATSAPP GRUP LINTAS AGAMA DALAM MENGOKOHKAN JARINGAN SOSIAL UMAT BAHA’I DI DESA CEBOLEK KIDUL, PATI, JAWA TENGAH ]]>
<![CDATA[Moh Rosyid]]>
<![CDATA[ Jurnal Sosiologi Reflektif Vol 16, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsr.v16i1.2125
<![CDATA[This paper aims to describe the existence of followers of the Baha'i religion in Cebolek Kidul, Margoyoso, Pati, Central Java. This lack of state and community recognition of the presence of followers of the Baha'i religion encourages them to preserve their existence by strengthening the interaction of fellow Baha'is with other interfaith fellows. Data of this paper was obtained by observing and doing in-depth interviews with the members of Baha'is. The results reveal that although Baha'i adherents have not yet received their rights as other recognized religious fellow in Indonesia, they maintain and preserve their existence by involving themselves in interfaith forums in the WhatsApp group. Their participation in the WhatsApp group becomes a medium for followers of other religions to understand Bahai teachings, follow information and dynamics of Baha'i, and provide a better understanding to the public about Baha'i religious teachings. As a consequence, Baha'i people in Cebolek Kidul feel close and become an inseparable part of their society.Artikel ini bertujuan untuk memaparkan eksistensi penganut agama Baha’i di Desa Cebolek Kidul, Kecamatan Margoyoso, Kabupaten Pati, Jawa Tengah. Kurangnya pengakuan negara dan masyarakat terhadap kehadiran para pemeluk agama Baha’i ini mendorong mereka untuk berupaya menjaga eksistensi dengan mengokohkan interaksi sesama pemeluk Baha’i dengan umat lintas agama lain. Upaya ini mereka lakukan melalui pengelolaan jaringan via grup WhatsApp (WA). Data diperoleh dengan observasi dan wawancara mendalam terhadap umat Baha’i. Hasil penelitian mengungkapkan bahwa meskipun pemeluk agama Baha’i belum mendapatkan haknya sebagai umat beragama di Indonesia, namun mereka menjaga eksistensi mereka dengan melibatkan diri dalam forum lintas agama di grup Whatsapp. Keikutsertaan ini menjadi media bagi pemeluk agama lain untuk memahami ajaran Bahai, mengikuti informasi dan dinamika Baha’i, serta memberi pemahaman pada publik tentang ajaran agama Baha’i. Sehingga secara tidak langsung, umat Baha’i merasa dekat dan menjadi bagian yang tidak terpisahkan dari masyarakat mereka.]]>
