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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 60 Documents
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Tradisi Pitung di Kalangan Warga Nahdliyin dalam Penentuan Hari Pernikahan di Desa Wonokerto: Analisis Fenomenologi Alfred Schutz dan Maqāṣid al-Sharī‘ah M. Syaiful Huda
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.v4i1.49-60

Abstract

The pitung tradition (weton calculation/determining an auspicious day) for selecting a wedding date is still practiced among Nahdliyin residents in Wonokerto Village, Bancak Subdistrict, Semarang Regency, although some perceive it as a practice that potentially deviates from the boundaries of Islamic creed (aqidah) and law (shari‘ah). Against this backdrop, the study formulates three research foci: (1) the empirical reality of pitung practices in determining wedding dates in Wonokerto Village; (2) the motives underlying community actions based on Alfred Schutz’s phenomenology (because-motives and in-order-to motives); and (3) the orientation of the tradition as examined through the paradigm of Maqāṣid al-Sharī‘ah. The research employs a qualitative approach using a juridical–sociological method (fieldwork) through interviews with three tradition practitioners, complemented by triangulation, and analyzed using Miles and Huberman’s interactive model (data collection, reduction, display, and verification). The findings show that pitung is understood by the community as an effort grounded in local knowledge to seek safety and blessings for marriage; phenomenologically, the practice is driven by because-motives such as attachment to tradition, respect for ancestors, and belief in the value of safety, as well as in-order-to motives oriented toward building a sakinah, mawaddah wa rahmah family; meanwhile, within the framework of Maqāṣid al-Sharī‘ah, its orientation is considered consistent with maslahah (public benefit) particularly the protection of lineage and family resilience because the tradition is positioned as a means (wasilah) of endeavor without negating the belief that the final outcome ultimately rests with Allah SWT.
Undang-Undang Perkawinan dan Kesetaraan Gender: Praktik Relasi Suami-Istri di Kalangan Politikus Perempuan Nahdliyyin Salmaa Al Zahra Ramadhani
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.v5i1.31-45

Abstract

The background of this research is the changing role of women who are increasingly active in the public sphere, including as legislative members, which affects the construction of relationships in the household. This research aims to analyse husband-wife relations in the families of female DPRD members from the perspectives of gender, Islamic Family Law, and the Marriage Law.The approach used is qualitative with a case study method of four female DPRD members in Semarang Regency. The results showed that there are three patterns of husband-wife relationships, namely husband dominance, wife dominance, and cooperation. These three patterns reflect the complex and diverse dynamics of domestic and public roles, depending on the couple's cultural background, education, and economic conditions. The concept of qiwamah is not always interpreted as absolute male dominance, but rather as a responsibility that can be negotiated according to context. Meanwhile, in Marriage Law Number 1 Year 1974, the husband is referred to as the head of the family and the wife as a housewife. However, practice in the field shows that the division of roles no longer fully follows this construction. This research emphasises the importance of contextual interpretation of religious norms and positive laws in order to create more equal and harmonious household relations. The mubadalah approach is a conceptual offer to build gender-equitable households.
Nahdlatul Ulama Families and the Internalization of Children’s Religious Moderation in the Digital Era: A Case Study in Semarang Muhammad Luthfilhakim
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.v6i1.1-19

Abstract

This study explores the role of Nahdlatul Ulama (NU) families in instilling the values of religious moderation (wasathiyah) in children in the digital era. In the context of a society increasingly exposed to extremist information flows, NU families function as key actors in safeguarding balanced religious understanding through exemplary parenting, interactive dialogue, and educational digital supervision. Using a qualitative case-study approach, data were collected through in-depth interviews, observations, and documentation involving NU families and local religious figures. The findings show that moderate Islamic values tawassuth (the middle path), tawazun (balance), iʿtidal (justice), and tasamuh (tolerance) are internalized through social learning processes that include observation, modelling, and positive reinforcement. In addition, charismatic figures such as NU kyai (clerics) play a strategic role as spiritual authorities guiding the community to maintain a tolerant and contextual understanding of Islam. In responding to digital-era challenges, NU families’ strategies are shown to be effective in shaping children’s inclusive and critical character while preventing the radicalization of religious understanding. This research contributes to the development of a family-based model of religious moderation education that is responsive to the digital era.
The Socio-Political Role of Village Kiai in Nahdlatul Ulama Rural Communities: Patron–Client Relations, Symbolic Capital, and the Dynamics of Local Political Fields Muhammad Sunandar Alwi
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.v6i1.54-67

Abstract

The influence of Nahdlatul Ulama (NU) in rural Indonesia is evident not only in religious practices but also in social relations, the governance of local traditions, and local political dynamics, with kiai kampung serving as nodes of moral authority operating beyond the state’s formal institutional structures. As caretakers of small prayer houses (mushala/langgar) or mosques and as Qur’anic teachers, kiai kampung often become primary references for resolving everyday community problems and act as brokers of legitimacy when social life intersects with contests of interest at the local level. This article addresses three questions: (1) how kiai kampung build and maintain socio-religious legitimacy within NU-affiliated rural communities; (2) how patron–client relations and symbolic capital strengthen the influence of kiai kampung in addressing social problems and governing communal traditions; and (3) how the involvement of kiai kampung in local socio-political arenas reveals an ambivalence between reinforcing social harmony and the risk of co-optation by practical politics. The study employs a conceptual literature review with a critical-theoretical analysis of key scholarship on kiai authority, patron–client relations, and local political-field dynamics. The analytical framework combines charismatic authority to explain sources of informal legitimacy, patron–client theory to examine asymmetric reciprocal exchanges, and the concepts of field and capital to analyse the conversion of religious legitimacy into socio-political influence in local arenas. The argument advanced is that: (1) kiai kampung build and sustain socio-religious legitimacy through charismatic authority reproduced by recurrent socio-religious practices (teaching, communal rituals, and exemplary conduct), which secures their recognition as informal leaders in NU rural settings; (2) their influence in resolving social problems and governing traditions is reinforced by patron–client exchanges that trade moral protection, mediation, and network access for community loyalty and compliance, alongside the accumulation of symbolic capital convertible into social capital; and (3) their engagement in local socio-political fields is ambivalent strengthening social harmony and public ethics through legitimacy brokerage on the one hand, while risking clientelism, polarisation, and the erosion of religious authority when symbolic capital is transformed into political endorsement perceived as transactional on the other. The article recommends strengthening ethical–political literacy and moral accountability through inclusive community deliberation (musyawarah), clarifying boundaries between religious services and political transactions, and conducting further cross-regional ethnographic-comparative studies to map variations in kiai kampung typologies and the mechanisms through which symbolic capital is converted within local politics.
Stakeholder Roles in Strengthening Religious Moderation: A Case Study of Socio-Religious Conflict in Mesanggok Village, Gerung Subdistrict, West Lombok Regency Abdurrahman; Fibrian Khotmul Aula Putra
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.v6i1.68-85

Abstract

Religious moderation denotes a perspective, disposition, and practice of religiosity that foregrounds justice, balance, respect for human dignity, and commitment to the national civic compact. Yet in rural communities with entrenched religious traditions, the entry of preaching currents that label local practices as bid‘ah may generate delegitimation, polarization, and conflict escalation. This article addresses three questions: (1) how the chronology and dynamics of socio-religious conflict escalation unfolded in Mesanggok Village, Gerung Subdistrict, West Lombok; (2) how stakeholders (village government, police, the Indonesian Ulama Council/MUI, the Office of Religious Affairs/KUA, the Religious Harmony Forum/FKUB, Lakpesdam NU, religious counsellors, faith-based organizations, youth, and academics) contributed to strengthening religious moderation and post-conflict recovery; and (3) how cross-actor musyawarah (deliberative consultation) produced consensus and programmes to prevent recurrent conflict. Using a qualitative case-study design, data were collected through observation, in-depth interviews, document review, community deliberations (sarasehan), and focus group discussions, and were analysed thematically and iteratively through coding and case-narrative construction with source and method triangulation. The findings show that stakeholder collaboration operated through four stages: (1) de-escalation and security protection, (2) mediated dialogue and norm clarification, (3) the formation of community consensus and rules of engagement, and (4) the institutionalisation of inclusive religious programmes (routine cross-group study circles) that frame differences as manageable khilāfiyah (legitimate interpretive disagreement) rather than identity-threatening disputes. In conclusion, the Mesanggok conflict emerged not merely from theological disagreement but from struggles over legitimacy and the delegitimation of local religious traditions. Recovery proved most effective when religious moderation was enacted through collaborative, deliberative governance that distributed stakeholder roles protection, mediation, norm production, and programme institutionalization in a synergistic and sustained manner. The study recommends: establishing inclusive village-level deliberation protocols; strengthening public literacy on ikhtilāf and the ethics of da‘wah through MUI, KUA, Lakpesdam NU, religious counsellors; developing mediation-oriented community policing; and extending cross-group programmes to the hamlet/RT level to prevent renewed escalation.
Women, the Pandemic, and Humanitarian Solidarity (A Study of Fatayat NU’s Advocacy for Covid-19–Affected Communities in the Special Region of Yogyakarta) Zunly Nadia
Journal of Nahdlatul Ulama Studies Vol. 6 No. 2 (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.v6i2.143-156

Abstract

The Covid-19 pandemic and social restriction policies (PSBB/PPKM) have reshaped everyday life and generated wide-ranging socio-economic impacts. Women have experienced layered vulnerabilities from increased unpaid care work and loss of livelihoods to rising domestic violence and heightened family precarity. Against this backdrop, this article poses two questions: (1) how did Fatayat NU DIY’s advocacy strategies build humanitarian solidarity for communities affected by Covid-19 in the Special Region of Yogyakarta; and (2) what were the impacts of this advocacy particularly for women and what enabling and constraining factors shaped its implementation? This study adopts a qualitative approach using a case-study design focused on PW Fatayat NU DIY, drawing on interviews with organizational leaders and volunteers, analysis of organizational documents and program records, and observations of advocacy practices during the pandemic. The findings show that Fatayat NU DIY implemented advocacy through a combination of emergency response and recovery initiatives: distribution of basic necessities, support for healthcare workers, assistance for pesantren clusters, public communication to prevent and counter misinformation, corpse care volunteers and vaccination support through GARFA, and recovery programs such as support for self-isolating patients, MSME assistance, family and domestic-violence consultation services through LKP3A, parenting programs, trauma healing, and food security initiatives. These efforts strengthened social protection and the resilience of women’s communities, although they were constrained by mobility restrictions, pervasive hoaxes and public resistance, and household economic pressures. The study recommends strengthening vulnerability mapping and beneficiary databases, developing crisis-response SOPs, expanding referral networks for women’s protection services, intensifying anti-misinformation digital literacy, and sustaining economic recovery programs through simple monitoring and evaluation mechanisms.
Sustaining Layered Tolerance in Islam Nusantara: Sunan Kudus’s Legacy in Nahdliyin–Christian Relations in Kayuapu, Kudus Rosyid, Moh; Lina Kushidayati
Journal of Nahdlatul Ulama Studies Vol. 6 No. 2 (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.v6i2.114-129

Abstract

Islam–Christian relations at the village level are often shaped by a long history of coexistence, yet they remain vulnerable to identity anxiety, conversion concerns, and symbolic competition. In the context of Kudus, the legacy of Sunan Kudus commonly narrated as accommodative da‘wah and an ethic of respect toward other groups can function as cultural capital that stabilizes interfaith encounters. This article aims to explain how the historical context of colonialism, the development of zending/missionary activities and Islamic preaching, and the collective memory of Walisongo Islamization (particularly Sunan Kudus) have shaped patterns of Islam–Christian relations in Dukuh Kayuapu, as well as how Nahdliyin residents practice “layered tolerance” through NU/Aswaja cultural strategies (tahlil, berjanjen/shalawat, pengajian, and TPQ) within this contact zone. The study adopts a qualitative approach with a case study design in Dukuh Kayuapu, Gondangmanis Village, Bae Subdistrict, Kudus; data were collected through limited participant observation, semi-structured interviews with purposively selected informants (NU figures, cross-generational residents, church council/pastor, and village officials), and document analysis, and were analyzed thematically. The findings show that tolerance in Kayuapu operates as a governance of difference: social harmony is maintained through everyday contact (neighborly interaction, bereavement solidarity, and collective work), while theological boundaries are selectively managed through relatively subtle boundary maintenance. Aswaja traditions function as a “protective infrastructure” that strengthens internal cohesion and reduces conversion anxiety without provoking open conflict, while the legacy of Sunan Kudus serves as cultural legitimation for an ethic of interfaith respect. The study recommends strengthening cross-community humanitarian social-contact spaces, formulating mutually agreed codes of encounter for sensitive issues, reinforcing moderate religious literacy within each community, and activating the narrative of Sunan Kudus’s legacy as a public moral language to prevent the escalation of friction in interfaith contact zones.
Dairy Goat Farming Development Efforts to Improve the Economy of the Nahdliyin Community in Srumbung District David Ardiyanto; Rahmad Dwi Ardhiansyah; Ika Nindya Irianti
Journal of Nahdlatul Ulama Studies Vol. 6 No. 2 (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.v6i2.130-142

Abstract

Dairy goat farming has strong potential as an economic lever for rural households because it can provide daily cash flow through milk sales. However, increases in farmers’ income are often constrained by productivity variation, limited feed availability and managerial capacity, and weak bargaining power within marketing chains. In the context of the Nahdliyin community in Srumbung District, opportunities for economic strengthening are considered greater because they are supported by relatively established organizational networks and social capital. This study formulates two key questions: (1) how do farmers’ livelihood assets (human, social, financial, physical, and natural capital) influence dairy-goat productivity and enterprise margins; and (2) how can social capital and collective action through NU structures strengthen the value chain (quality–collection–marketing) to improve farmers’ bargaining power and income? The study employs a quantitative-descriptive survey based on records of herd size, estimated milk production, selling price, and daily feed costs, complemented by structured interviews. Analysis was conducted using tabulation and statistical summaries. Complete records from 19 respondents indicate herd sizes of 11–30 head (mean ±17.74) and milk production of 1.0–2.1 liters (mean ±1.65). Assuming a milk price of IDR 18,000/liter and average feed costs of IDR 7,000/head/day, the gross daily margin ranges from IDR 11,000 to IDR 30,800/head/day (approximately IDR 330,000–IDR 924,000/head/month). In conclusion, variations in productivity and margins are primarily shaped by the configuration of livelihood assets especially feed availability, management capacity, production facilities, and working capital while the sustainability of profits depends heavily on marketing efficiency and farmers’ bargaining power. Therefore, productivity gains alone are insufficient without strengthening market institutions. The recommended development approach is a dual-track strategy: (1) strengthening assets and production management (forage plots/feed conservation, training in feeding–health–milking hygiene, and improvements in housing and equipment), and (2) strengthening NU institutions (from branch to sub-district levels) through quality standardization, milk collection points, transparent group governance, and collective marketing/contract partnerships. The diffusion of good practices can be accelerated by leveraging high-performing farmers as early adopters and applying peer-learning mechanisms.
The Role of NU Figures in Cultural Da‘wah: A Collaborative Study of K.H. Abdul Manan Dipomenggolo and Mbah Ketok Jenggot in Tremas Afra Sabrina Mumtaz; Fadhilah Nur Ramadhani Yumna; Munirotuz Zahro Wardati; Mohammad Fajriyanto; Muhammad Rizal Kurniawan
Journal of Nahdlatul Ulama Studies Vol. 6 No. 2 (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.v6i2.99-113

Abstract

Cultural da‘wah in Java has frequently advanced through negotiated encounters between Islamic teachings and local socio-cultural systems. In Tremas (Pacitan), the historical narratives of land clearing (babat alas) and the subsequent emergence of pesantren leadership illustrate how spiritual authority and social legitimacy can jointly shape community Islamization across different periods. This study addresses two questions: (1) How does cultural da‘wah through acculturation, indigenization, and cultural mediation explain the roles and legitimacy of local figures (Mbah Ketok Jenggot and K.H. Abdul Manan Dipomenggolo) in fostering the acceptance of Islam in Tremas? (2) How does the pesantren as an educational da‘wah institution—via religious habitus formation, cadre reproduction, and scholarly networks explain K.H. Abdul Manan’s strategies in institutionalizing Islam sustainably in Tremas? Employing a qualitative descriptive design, the study draws on documentary data from Manuskrip Tremas (Ahmad Muhammad) and semi-structured interviews with key local custodians (the hamlet head and the site caretaker). Data were collected through systematic reading–note-taking and interviews, then analyzed using an interactive model (data reduction, display, and conclusion drawing). The findings indicate that Mbah Ketok Jenggot functions as a cultural mediator whose land-clearing narratives and symbolic authority provide early socio-cultural legitimacy, enabling Islam to enter local meaning systems gradually. K.H. Abdul Manan’s da‘wah is consolidated through the establishment of mosque-based learning and pesantren infrastructure that stabilizes religious practice, produces disciplined religious habitus, and sustains transmission through educational routines and expanding scholarly lineages. The study recommends strengthening local historical-literacy documentation as a cultural da‘wah resource, structuring pesantren-based cadre formation for continuity, and expanding inter-pesantren/NU networks for broader educational impact. Future research should deepen triangulation across archives, multi-informant narratives, and long-term ethnographic observation to refine understanding of cultural mediation processes.
Civil Servants’ Pension Benefits after Death in the Perspective of NU Bahtsul Masa’il: Reconstructing Status between Tirkah, Ujrah, and Irzaq Abdul Rohim
Journal of Nahdlatul Ulama Studies Vol. 6 No. 2 (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.v6i2.86-98

Abstract

The death of a civil servant (Pegawai Negeri Sipil, PNS) often triggers family disputes regarding the legal status of pension benefits: whether they constitute tirkah (the deceased’s estate) that must be distributed according to farā’iḍ (Islamic rules of inheritance), or whether they are entitlements designated for specific recipients under state regulations. This divergence in understanding may lead to intra-family conflict, particularly when pension benefits are perceived as “the fruits of one’s labor” and thus assumed to be distributable as inheritance, even though the state pension scheme for widows/widowers/children is conditional and its beneficiaries are predetermined. Against this background, the study formulates two questions: (1) what is the status of a PNS pension after death according to the NU (Nahdlatul Ulama) Bahtsul Masa’il does it fall under tirkah or should it be regarded as irzāq; and (2) what are the legal bases and methods of istinbāṭ employed by Bahtsul Masa’il NU in determining the status of PNS pensions within the conceptual distinction between tirkah, ujrah, and irzāq/rizq. This research adopts a qualitative approach through library research using a descriptive analytical method, drawing on documentary analysis of Bahtsul Masa’il NU decisions, classical and contemporary literature on Islamic inheritance law and uṣūl al-fiqh, as well as statutory regulations governing PNS pensions. The analysis proceeds deductively by deriving general inheritance principles and definitions of tirkah, and then testing them against the characteristics of pensions as conditional benefit entitlements whose beneficiaries are determined by regulation. The findings show that Bahtsul Masa’il NU classifies PNS pension benefits particularly widow/widower/child pensions as not part of tirkah and therefore not subject to inheritance distribution; rather, they are positioned as irzāq/rizq (a grant/social provision) that becomes the right of designated recipients in accordance with applicable provisions. NU’s method of istinbāṭ is reflected in its consistent adherence to the four Sunni legal schools, reliance on aqwāl al-mujtahidīn and authoritative fiqh references, and its firm delineation of tirkah as property already owned by the deceased prior to death. The study recommends coordinated dissemination to PNS families and relevant institutions (government offices, religious counsellors, the Office of Religious Affairs/KUA, and fatwa bodies) on the distinction between tirkah and pension entitlements to minimize disputes, as well as the development of practical guidelines grounded in fiqh and statutory regulations to help the public differentiate inherited assets from pension benefit rights.

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