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Journal of Nahdlatul Ulama Studies
Published by Lakpesdam PCNU Kota Salatiga
ISSN : 27208893     EISSN : 27160297     DOI : https://doi.org/10.35672/jnus.v1i1.4
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Education Social Sciences
Journal of Nahdlatul Ulama Studies publishes articles on Nahdlatul Ulama topics from various perspectives, both in literary to NU from the perspective of law, fiqh, politics, culture, education, ideology, boarding schools, economics, NU leaders thoughts and other perspectives related to Nahdlatul Ulama.
Arjuna Subject : Ilmu Sosial - Kajian Budaya
Articles 55 Documents
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Tradisi Sedekah Laut di Daerah Pesisir dalam Prespektif Hukum Islam (Studi Kasus di Desa Kebloran, Rembang) Oktaviyanti, Intan
Journal of Nahdlatul Ulama Studies Vol. 5 No. 1 (2024): Journal of Nahdlatul Ulama Studies
Publisher : Lakpesdam PCNU Kota Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35672/jnus.v5i1.17-30

Abstract

Indonesia, as an archipelagic country, has a wide diversity of coastal traditions that continue to thrive within local communities, one of which is the Sedekah Laut (Sea Almsgiving) tradition in Kebloran Village, Kragan District, Rembang Regency. This tradition is commonly understood as an expression of fishermen’s gratitude for safety and livelihood from marine resources; however, it also raises debate regarding the limits of customary practices within the framework of Islamic law, particularly in relation to the ritual of larung sesaji (casting offerings into the sea). This study addresses four research questions: (1) how Sedekah Laut is carried out in Kebloran Village, (2) what symbolic meanings are embedded in the tradition, (3) what socio-religious values are produced, and (4) how Sedekah Laut is positioned in the perspective of Islamic law. This research employs a qualitative approach with a field research design. Data were collected through purposive interviews with key figures and tradition participants (the hamlet head, local residents, and festival participants), supported by a literature review and documentation of the ritual sequence. Data were analyzed descriptively using thematic reduction, presentation, and conclusion drawing, by treating the tradition as a socio-cultural practice examined through key fiqh parameters especially intention (niyyah), monotheistic doctrine (tawhid), and the admissibility limits of customary practice (‘urf). The findings show that Sedekah Laut in Kebloran is performed through a series of activities including pengajian/tirakatan (religious gathering/vigil), a procession to the الساحore, and larung sesaji in the middle of the sea, accompanied by communal activities such as shared meals and entertainment. The tradition is interpreted as gratitude and a hope for safety and abundant catches, while also strengthening social cohesion. Prominent values include mutual cooperation (gotong royong), social bonding (silaturahmi), togetherness, and cultural preservation, reinforced by religious practices such as prayers and Qur’anic recitation. From the perspective of Islamic law, Sedekah Laut may be regarded as a form of specific ‘urf that is acceptable insofar as its orientation remains gratitude to Allah and social solidarity; however, it becomes problematic and prohibited if it involves beliefs that safety or sustenance are sought from entities other than Allah, as this contradicts the principle of tawhid. As a recommendation, religious and cultural guidance is needed so that the tradition can be preserved without elements that may undermine Islamic creed, for example by strengthening prayer and religious gatherings, reaffirming the intention of gratitude to Allah, and modifying symbols and practices perceived as offerings to entities other than Allah, while maintaining the social, educational, and cultural functions of Sedekah Laut.
Tradisi Merti Dusun, Kesadaran Adat, dan Dinamika Ekonomi Lokal: Praktik Keagamaan Masyarakatan Nahdlatul Ulama di Kelurahan Dukuh, Kota Salatiga Fatmawati, Lutfiani Dewi
Journal of Nahdlatul Ulama Studies Vol. 5 No. 2 (2024): Journal of Nahdlatul Ulama Studies
Publisher : Lakpesdam PCNU Kota Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35672/jnus.v5i2.111-130

Abstract

The Merti Dusun tradition in Dukuh Subdistrict (Kelurahan Dukuh), Salatiga City, is a religio-cultural practice that continues to persist amid modernization and shifting social orientations within the community. This tradition functions not only as an expression of gratitude and respect for ancestral heritage, but also as a space for integrating Nahdlatul Ulama’s distinctive religious practices (amaliyah) and for stimulating an event-based local economy. Against this backdrop, the study addresses two questions: (1) how is Merti Dusun constructed as an NU-oriented religio-cultural practice encompassing ritual, symbols, ritual time-space, and tahlil/pilgrimage that shapes meaning and community solidarity; and (2) how does Merti Dusun strengthen adat awareness and mobilize social capital and the local economy through participation, networks, collective contributions, and transactions in the context of modernization? The study employs a qualitative field-research design, using purposive interviews, documentation, and a literature review. Key informants include Head of RW 01, Dukuh Krajan and Zumrotun wife of the local modin), enabling the study to capture both community governance perspectives and religio-ritual dimensions. The findings show that Merti Dusun is held annually in the month of Safar through two main sequences: a ritual procession on Selasa Kliwon (communal village/cemetery cleaning, tahlil, collective prayers, and communal meals at the cemetery) and a cultural celebration on Minggu Kliwon (a cultural parade and traditional performances). The tradition reinforces solidarity and adat awareness through mutual cooperation, norms of reciprocity, and coordination across neighborhood units (RT/RW), while also generating an event-based local economy through routine community contributions, ritual donations (approximately IDR 6 million), and transaction flows during the cultural parade (approximately IDR 90 million). The study concludes that Merti Dusun constitutes a key nexus of culture, religion, economy, yet it faces risks of meaning erosion and commodification. The study recommends strengthening intergenerational transmission of values, improving event governance to safeguard authenticity and the sacred dimension, and developing local MSMEs in a targeted manner to enhance economic benefits without undermining the tradition’s religio-social significance.
Nilai-Nilai Pendidikan dalam Tradisi Haul sebagai Praktik Keagamaan Warga Nahdlatul Ulama di Desa Gedong Kabupaten Semarang Arif Awaludin
Journal of Nahdlatul Ulama Studies Vol. 5 No. 1 (2024): Journal of Nahdlatul Ulama Studies
Publisher : Lakpesdam PCNU Kota Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35672/jnus.v5i1.1-16

Abstract

The haul tradition, as a socio-religious practice of Nahdlatul Ulama communities in Gedong Village, Semarang Regency, contains symbols, social functions, and mechanisms for intergenerational value transmission; however, in the context of social change it may shift into an annual routine that is insufficiently meaningful especially for younger generations thereby weakening its educational force. This article formulates three research questions: (1) what ritual meanings are embedded in the Haul Semangkin ceremony, (2) what socio-cultural functions does the tradition perform for the supporting community, and (3) what educational values are contained within it. Employing a qualitative approach with a phenomenological method to capture residents’ lived experiences and interpretations in a natural setting, data were collected through participant observation, interviews, field notes, and documentation, and were analyzed descriptively through data reduction, categorization, synthesis, and theme development. The findings indicate that Haul Semangkin produces layered symbolic meanings gratitude to Allah SWT, reverence for Ibu Mas Semangkin as an exemplary figure, and the affirmation of filial piety through prayers for the deceased while also performing functions of social integration, social improvement, norm transmission, cultural preservation, and communal entertainment. The dominant educational values comprise: divine values (prayer, gratitude, an orientation toward blessings), social values (mutual cooperation, sharing resources, solidarity), and moral-character values (respect for ancestors and others, orderliness, and responsibility). These findings affirm the haul tradition as a tradition-based “community school” that internalizes values through participation and habituation, while also highlighting the need to strengthen meaning-making and youth engagement so that the tradition does not remain a ritual without value internalization.
Negotiating Custom and Sharia: Nahdlatul Ulama’s ‘Urf and Islamic Educational Values in the Traditions of Metes Village, Sidorejo Subdistrict, Salatiga City Moni Kalin
Journal of Nahdlatul Ulama Studies Vol. 5 No. 2 (2024): Journal of Nahdlatul Ulama Studies
Publisher : Lakpesdam PCNU Kota Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35672/jnus.v5i2.78-89

Abstract

This study responds to the renewed interest in local cultures in Indonesia, which may function as social cohesion and a vehicle for value transmission, yet may also be reduced to empty ceremonialism amid modernization and the politicization of identity. The customary practices of Metes Village (Sidorejo Subdistrict, Salatiga City) are analytically significant because they remain vibrant, socially binding, and institutionalized through the authority of customary custodians (locally known as jenang kutei/jenang kutai) and the operation of customary sanctions in rituals such as cuci kampong (village cleansing) and communal feasts (umbungan/hajatan), including walimah, aqiqah, and circumcision (khitan). The study addresses two questions: (1) how Metes customary norms operate as a form of social governance within a plural community, and (2) how Islamic law evaluates these customs as a medium for internalizing Islamic educational values worship (‘ibadah), creed (‘aqidah), and morality (akhlaq). Employing a qualitative socio-legal (empirical–normative) design, the research integrates library study, documentation, and field-based accounts of relevant customary practices. Data were analyzed thematically by (i) mapping Islamic educational values (worship, creed, morality) embedded in the rituals and (ii) assessing their legal standing using widely recognized criteria for the acceptance of ‘urf: social acceptability, continuity, binding force, non-contradiction with scriptural sources (nass), and orientation toward public benefit (maslahah). The findings show that Metes customs function as a living social institution that sustains order and solidarity through community consensus and the mandate of customary custodians, while simultaneously operating as a socio-religious educational space through closing prayers, the recitation of al-Barzanji, reinforcement of social ethics, and the absence of practices associated with polytheism (e.g., offerings or burning incense). Accordingly, these customs may be recognized as valid ‘urf (‘urf sahih) insofar as they remain within the boundaries of Islamic law and serve public welfare. The study recommends strengthening intergenerational transmission of customary knowledge, standardizing ritual procedures in alignment with Islamic teachings, and redesigning customary sanctions to be proportional and educational, thereby ensuring that customs continue to cultivate socio-religious literacy and character formation without producing social harm.
Makna Tradisi Ruwatan Cukur Rambut Gembel Sebagai Praktik Budaya Keagamaan Masyarakat Nahdliyin Sugiarto, Wahyu Khoirurrohman
Journal of Nahdlatul Ulama Studies Vol. 5 No. 1 (2024): Journal of Nahdlatul Ulama Studies
Publisher : Lakpesdam PCNU Kota Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35672/jnus.v5i1.63-77

Abstract

The tradition of ruwatan (ritual cleansing) through the shaving of gembel (dreadlocked) hair in the Dieng Plateau is an inherited religio-cultural practice, understood as an effort to liberate children from sukerta/sesuker (misfortune) while simultaneously serving as an act of spiritual striving to draw closer to God. This tradition endures because it is sustained by a cultural value system and a symbolic language, and is further reinforced by folklore concerning Kyai Kolodete and Nini Roro Ronce as forms of symbolic authority that normalize ruwatan as a mechanism for restoring social and cosmological order. This study formulates three questions: (1) how the ruwatan of shaving gembel hair is understood by the Dieng community as a Nahdliyin religio-cultural practice; (2) how ruwatan functions as a rite of safety and a social mechanism in managing the symbolism of gembel hair and children’s behavior; and (3) how the tradition transforms from a family-based rite into mass ruwatan and tourism packaging within the Dieng Culture Festival. Employing a qualitative fieldwork-based approach, data were collected through observation, interviews, documentation, and field notes; analysis proceeded through data organization, coding, categorization, thematic synthesis, and the development of naturalistic generalizations (Anggito & Setiawan, 2018; Creswell, 2014). The findings affirm that ruwatan is a rite of release from sukerta that operates in two ways: restoring family peace of mind and reaffirming social order through religious processes (prayers/recitations, communal feasts) and traditional symbols. Gembel hair is understood not merely as a biological fact, but as an identity marker attached to origin narratives, making ruwatan a “gateway of legitimacy” that transforms the child’s status from vulnerable to safe. This article recommends strengthening meaning literacy (education on symbols and values) so that the tradition is not reduced to mere formality or spectacle. In addition, festival governance should balance cultural preservation and the tourism economy with safeguarding ritual sacredness through the involvement of religious figures and local communities, particularly to reinforce religious orientation and cultural ethics among younger generations.
Ziarah sebagai Komunikasi Vertikal: Makna Pemilihan Hari dalam Tradisi Religius Masyarakat Padureso Faiqoh, Ukti
Journal of Nahdlatul Ulama Studies Vol. 4 No. 1 (2023): Journal of Nahdlatul Ulama Studies
Publisher : Lakpesdam PCNU Kota Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35672/jnus.v4i1.61-71

Abstract

This study examines the grave pilgrimage (ziarah kubur) tradition among the Nahdlatul Ulama (NU) community in Padureso, Temanggung, focusing on the symbolic meaning of selecting specific sacred days such as Friday Legi and Tuesday Kliwon night. This tradition is understood not merely as a cultural habit but as a form of vertical spiritual communication between humans and God, rooted in the integration of Islamic teachings and Javanese cosmology. Employing a qualitative ethnographic approach, data were collected through participant observation, in-depth interviews with religious leaders and NU community members, and literature review on pilgrimage traditions, sacred time, and Islam Nusantara. Data analysis was conducted using an interpretative framework of ritual communication phenomenology. The findings reveal that the selection of pilgrimage days reflects a collective religious consciousness aimed at enhancing spiritual devotion, strengthening transcendental relations with God, and reinforcing social cohesion within the NU community. This tradition represents a contextual and symbolic expression of Islam Nusantara that harmonizes Islamic theology, local culture, and communal religious life.
Tradisi Sedekah Bumi sebagai Ekspresi Rasa Syukur dalam Budaya Keagamaan Warga Nahdlatul Ulama Desa Tegowanu Wetan, Kec. Tegowanu, Kabupaten Grobogan Amiroh, Umi Nur
Journal of Nahdlatul Ulama Studies Vol. 5 No. 1 (2024): Journal of Nahdlatul Ulama Studies
Publisher : Lakpesdam PCNU Kota Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35672/jnus.v5i1.46-62

Abstract

The Sedekah Bumi (Merti Bumi/Apitan) tradition is a socio-religious practice of agrarian communities that has been transmitted across generations and continues to be preserved in Tegowanu Wetan Village. This tradition is not only understood as an annual post-harvest celebration, but also as a medium for collective gratitude to God and, at the same time, respect for the village’s founding ancestors. Against this backdrop, the study formulates three research questions: (1) how the Sedekah Bumi tradition is carried out in Tegowanu Wetan Village as a social practice that is inherited and institutionalized within the community; (2) what Sedekah Bumi means for Nahdliyin residents as an agrarian tradition that embodies religious gratitude as well as historico-cultural reverence; and (3) what values and functions it contains (sociological, theological, and ecological), along with their implications for the community’s socio-religious life. This study employs a qualitative method with an empirical approach through field research, using observation and interviews as data collection techniques, supported by a literature review. The findings show that Sedekah Bumi is held regularly once a year in the month of Apit (Javanese calendar) through a series of rituals: communal cooking, Islamic sermon and collective prayers (pengajian), communal feast (selametan), cleansing of village heirlooms, and a wayang kulit (shadow puppet) performance. The tradition is interpreted as an expression of gratitude for the harvest, an effort to “safeguard/bless the village,” and an act of honoring ancestors, thereby integrating religious and local cultural dimensions within the lived religiosity of Nahdliyin residents. Prominent values include sociological values (cohesion and solidarity), theological values (strengthening gratitude through collective prayer), and ecological values (awareness of preserving heritage and the environment), accompanied by pragmatic-economic functions such as entertainment and temporary economic activities that further reinforce the tradition’s continuity
Religious Values in the Ambengan Tradition in Kalangdosari Village, Ngaringan Subdistrict, Grobogan Regency: A Transformative Islamic Education and Local Wisdom Perspective Sanoto
Journal of Nahdlatul Ulama Studies Vol. 6 No. 1 (2025): Journal of Nahdlatul Ulama Studies
Publisher : Lakpesdam PCNU Kota Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35672/jnus.v6i1.20-38

Abstract

The Ambengan tradition practiced during major Islamic commemorations (Hari Besar Islam, HBI) in Kalangdosari Village (Ngaringan Subdistrict, Grobogan Regency) is a religio-cultural practice that sustains local expressions of religiosity while functioning as a community-based medium for internalizing Islamic educational values. This article addresses three analytical foci: (1) how the forms, implementation mechanisms, and principal symbols of Ambengan (uba rampe, ritual offerings/arrangements) are understood within local socio-religious life; (2) which Islamic educational values faith (keimanan), morals/ethics (akhlak), and social values are internalized through the Ambengan procession and its supporting activity networks; and (3) the extent to which Ambengan operates as transformative Islamic education that strengthens social cohesion and religious moderation, including its socio-cultural and economic implications. The study employs a qualitative-descriptive approach using a document-based qualitative design, analyzed through thick description to capture symbolic meanings and thematic analysis to organize findings across the faith, morals, social domains. The findings indicate that Ambengan unfolds through a sequence of communal gatherings collective prayers/tahlil, sermons, and the distribution of ambeng (food hampers) conducted in rotation across hamlets. The uba rampe (rice, side dishes, whole cooked chicken ingkung, eggs, snacks, fruits, and occasionally clothing or money) functions as a symbolic system that links belief to social action through gratitude, almsgiving, and the strengthening of social ties. Faith values are cultivated through reinforcement of aqidah–sharia and narratives of prophetic exemplarity; moral values through communal etiquette, respect for moral authorities, and an ethics of giving; while social values are realized through reciprocity, solidarity, and the expansion of inter-hamlet/village networks that generate social capital (trust, norms of reciprocity, and social networks). However, Ambengan’s transformative capacity depends on sustained symbolic literacy and inclusive participation governance so that the tradition does not devolve into mere formal ceremony or status competition. The article recommends strengthening symbolic-literacy segments within the ritual sequence, integrating Ambengan with pengajian (Islamic study circles) as a sustainable value-education ecology, and applying “according to capacity” participation guidelines to safeguard ethical orientation and social cohesion; further research is encouraged through field ethnography to map variations in symbolic meanings and their impacts on religious character formation and community resilience.
Implementasi Ta’dzim Santri Kepada Kyai dalam Lingkungan Pesantren Perspektif Pedagogi Relasional Maryam, Siti
Journal of Nahdlatul Ulama Studies Vol. 4 No. 1 (2023): Journal of Nahdlatul Ulama Studies
Publisher : Lakpesdam PCNU Kota Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35672/jnus.v4i1.35-48

Abstract

Ta’dzim (reverence) of santri toward kiai and teachers constitutes a fundamental value within the tradition of pesantren education and Indonesian Islam. Ta’dzim is not merely understood as an individual ethical attitude, but also as a socio-pedagogical mechanism in the transmission of knowledge, character formation, and the internalization of Islamic values. This article aims to analyze the concept and practice of ta’dzim santri from the perspective of relational pedagogy. This study employs a library research method with a qualitative-descriptive approach, critically examining classical pesantren texts, scholarly works by Muslim scholars, and reputable peer-reviewed journal articles on Islamic education, teacher–student relationships, and relational pedagogy. The findings reveal that ta’dzim functions as a relational foundation in Islamic education, emphasizing ethical, dialogical, and affective relationships between santri and kiai as prerequisites for educational success. Through the lens of relational pedagogy, ta’dzim is understood not as a repressive hierarchical relationship, but as an educational relationship that fosters trust, exemplarity, and moral responsibility. This study concludes that ta’dzim santri holds strong pedagogical relevance in character building, sustaining scholarly traditions, and shaping learning ethos in contemporary Islamic education.
Apitan Tradition in Javanese and Islamic Cultural Life (A Study in Karangsari Village, Karangtengah Subdistrict, Demak Regency) Munir, Ahmad Sirojul
Journal of Nahdlatul Ulama Studies Vol. 4 No. 2 (2023): Journal of Nahdlatul Ulama Studies
Publisher : Lakpesdam PCNU Kota Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35672/jnus.v4i2.88-98

Abstract

Apitan (sedekah bumi) is an annual agrarian thanksgiving ritual sustained within Javanese Muslim communities and reflects the dynamics of Islam–Java acculturation, in which local practices are endowed with Islamic meanings without erasing their cultural aesthetics. Building on this context, the article formulates three focal questions: (1) what are the forms and sequences of Apitan practices in Karangsari Village, Karangtengah Subdistrict, Demak Regency; (2) what socio-cultural functions and character-education potentials does the tradition contain; and (3) how is its normative status negotiated within Islamic legal reasoning through the custom-based maxim al-‘ādah muḥakkamah. This study employs a qualitative case-study design. Data were collected in April 2022 through participant observation of the Apitan series, semi-structured interviews with local religious figures, village officials/organizers, and community members, as well as document review. The data were analyzed using Miles and Huberman’s interactive model (data reduction, data display, and conclusion drawing/verification) with source triangulation and limited member checking. The findings show that Apitan in Karangsari comprises taḥtīm/khatam al-Qur’an (Qur’anic completion), a communal feast (kenduri), a harvest procession featuring gunungan (decorated piles of crops), and a wayang kulit performance as the ritual climax. Functionally, the tradition operates as ritualized gratitude for divine sustenance, a mechanism of social cohesion and inter-group religious cooperation, and an arena of informal character education transmitting religiosity, honesty, tolerance, and civic attachment. Normatively, the tradition is negotiated through al-‘ādah muḥakkamah by foregrounding gratitude–almsgiving–prayer as its core substance, while cultural forms are treated as local idioms that remain acceptable so long as they do not contradict foundational Islamic principles. Apitan is thus positioned as a cultural–religious practice that contextually mediates identity, solidarity, and Javanese Muslim piety.

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