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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 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.

Page 6 of 6 | Total Record : 55

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