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All Journal Jurnal Politik Profetik Berkala Arkeologi SANGKHAKALA ALQALAM Tasamuh: Jurnal Komunikasi dan Pengembangan Masyarakat Islam Nalar: Jurnal Pendidikan dan Kebudayaan
Moh Rosyid
Institut Agama Islam Negeri Kudus
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Library & Information Science Social Sciences

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AKULTURASI BUDAYA: Studi Kasus Komunitas Samin di Kudus Jawa Tengah: [CULTURE ACULTURATION: Case Study Samin Community In Kudus Central Java] Moh Rosyid
Berkala Arkeologi Sangkhakala Vol 23 No 2 (2020)
Publisher : Balai Arkeologi Sumatera Utara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/bas.v23i2.428

Abstract

The purpose of writing this article is to describe the form of cultural acculturation carried out by the Samin community in Kudus, Central Java against the Muslim tradition of Nahdliyin is traditions to response local wisdom and don’t contradicting by syariah. Data obtained by interview, literature review, and observation. Data collection was analyzed using a qualitative descriptive approach. The culture that Samin responded to took the form of a life cycle slogan and circumcision of a boy. Acculturation creates a symbiotic mutualism because people Nahdlatul Ulama is also responsive to local Javanese traditions. The specificity that is still maintained by the Samin community is wearing tokong pants, headbands, all in black for men, and for women wearing a jarit. When attending a marriage and dying. When at home or in the fields, wear other people's usual clothes. There is also a nahdliyin culture that Samin does not respond to because it avoids the similarity of tradition, such as a cap. As for sarong, it is a Samin tradition that is only used when a man marries. The basic principles of nahdliyin in tradition are tawasuth (moderate), tawazun (balance between faith and reality), al i’tidal (upright, not easily provoked), at tasamuh (tolerant). It's just that, the impact of urbanization Samin residents, the culture of the city is also a tradition like polished hair. Senior Samin was powerless to deal with it. If this is not controlled, the culture of the city changes the uniqueness of Samin. Tujuan penulisan artikel ini untuk mendeskripsikan bentuk akulturasi budaya yang dilakukan komunitas Samin di Kudus, Jawa Tengah terhadap tradisi muslim Nahdliyinyakni tradisi yang merespon kearifan lokal dan tidak bertentangan dengan syariat Islam.Data diperoleh dengan wawancara, kajian literatur, dan observasi. Terkumpulnya data dianalisis dengan pendekatan deskriptif kualitatif. Budaya yang direspon Samin berupa slametan daur kehidupan dan khitan anak lelaki. Akulturasi tercipta simbiosis mutualisme karena Nahdliyin juga responsif terhadap tradisi lokal Jawa. Kekhasan yang masih dipertahankan komunitas Samin adalah memakai celana tokong, ikat kepala, berwarna serba hitam bagi lelaki, dan bagi perempuan memakai jarit. Bila menghadiri perkawinan dan melayat kematian. Bila di rumah atau di sawah memakai pakaian lazimnya warga lain. Ada pula budaya nahdliyin yang tidak direspon Samin karena menghindari keserupaan tradisi, seperti berpeci. Adapun bersarung menjadi tradisi Samin yang hanya digunakan ketika lelaki menikah. Prinsip dasar nahdliyin dalam tradisi adalah tawasuth (moderat), tawazun (keseimbangan antara akidah dengan realita), al I’tidal (tegak lurus, tak mudah terprovokasi), at tasamuh (toleran). Hanya saja, imbas urbanisasi warga Samin, budaya kota menjadi tradisinya pula seperti rambut disemir. Senior Samin pun tidak berdaya menghadapinya. Bila hal ini tidak dikendalikan maka budaya kota mengubah kekhasan Samin.
LEMBAGA PENDIDIKAN DAN KADERISASI DA’I: Studi Kasus pada Lembaga Pendidikan Hidayatullah di Kudus MOH ROSYID
TASÂMUH Vol. 17 No. 1 (2019): DAKWAH DAN MEDIA
Publisher : Universitas Islam Negeri (UIN) Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (312.076 KB) | DOI: 10.20414/tasamuh.v17i1.1373

Abstract

This research aims at understanding dakwah of Hidayatullah by educational institution in Kudus. Data of this paper are gathered through interview and observation which then analyzed in descriptive qualitative method. Al-Aqsha Hidayatullah Foundation is unique for its combination of formal education and pesantren in order to strengthen character building of the students’ trough learning to recite Quran regularly, tajwid, daily prayers both obligatory and additional one. Thus, to what extend does this method succeed in building the character of students and religious tolerance? Hidayatullah Foundation is often perceived to disseminate intolerance among its members due to its members’ outward appearance such as clothes, bearded, and dark forehead.
RIFA'IYAH ISLAMIC COMMUNITY’S ACCOMMODATIVE POLITICS IN KUDUS Moh Rosyid
JPP (Jurnal Politik Profetik) Vol 10 No 2 (2022): December
Publisher : Department of Political Science, Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/profetik.v10i2a1

Abstract

The Rifa'iyah Islamic Community was established by Kiai Ahmad Rifa'i since the Dutch colonial era. This community used the Javanese Book of Tarjumah Pegon as a means of confrontation against colonialism. This article elaborates Rifa’iyah’s political strategy and how this community keeps existing in the present era. The research has an objective to discuss this community’s political strategy, its existence and the dynamic as an Islamic community in Kudus. The paper uses interview as the main method, as well as observation and documentation using history analysis and accommodation theory. The findings of this research that at the starting point of Rifa'iyah community, it was rejected by residents because of differences in worship based on the teachings of the Book of Tarjumah, for example, praying only with fellow Rifa'iyah members, practicing wedding ceremony based on Rifa'iyah guidance, and only studying the book by Kiai Rifa'i. However, its existence is now accepted due to the accommodating strategy of Rifa'iyah pilgrims. Adaptive political efforts are carried out by the Rifa'iyah community in Kudus to exist and be accepted, for example, by doing proactive steps in the fields of government, social, and culture.
HAK PENDIDIKAN AGAMA LOKAL: STUDI PADA KOMUNITAS SAMIN DI KUDUS JAWA TENGAH Moh Rosyid
NALAR: Jurnal Pendidikan dan Kebudayaan Vol. 2 No. 1 (2023): April, NALAR: Jurnal Pendidikan dan Kebudayaan
Publisher : Universitas 17 Agustus 1945 Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56444/nalar.v2i1.382

Abstract

Artikel in membahas tentang respon Komunitas Samin di Kudus terhadap peraturan wajib belajar dalam dua bentuk, sekolah formal, ada pula yang belum sekolah formal. Bagi yang sekolah formal belum mendapat pendidikan agamanya, Adam. Kata agama Adam oleh negara dikategorikan aliran kepercayaan. Data riset tahun 2022 ini diperoleh penulis dengan wawancara, observasi, telaah Pustaka dan dianalisa dengan pendekatan deskriptif kualitatif. Hasil riset, Pemerintah perlu menelaah secara mendalam amanat UUD 1945, UU Nomor 20/2003, dan prinsip HAM dalam realisasi pelaksanaannya. UU Nomor 20 Tahun 2003 Pasal 12 ayat (1) huruf (a) tiap anak didik pada satuan pendidikan berhak mendapat pendidikan agama sesuai agama yang dianut dan diajarkan oleh guru seagama, (b) mendapat pelayanan pendidikan sesuai dengan bakat, minat, dan kemampuannya. Di sisi lain, pemerintah perlu ‘membuka lebar’ daya dengarnya bahwa warga Samin merespon wajib belajar dalam dua bentuk: tidak sekolah formal dan sekolah tetapi belum mendapat pendidikan agama lokalnya (Adam). Hal ini memerlukan kebijakan afirmatif dari pemerintah dengan mengedepankan kearifan lokalnya dengan pendekatan persuasif agar menaati perundangan. Selain itu melibatkan MLKI sebagai lembaga yang menaungi warga penghayat.
Tradition of Buka Luwur in Sunan Kudus Grave as a Social Cohesiveness of the Ancient Village in Kudus-Central Java Moh Rosyid
Al Qalam Vol. 39 No. 2 (2022): July-December 2022
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 | DOI: 10.32678/alqalam.v39i2.7847

Abstract

This article presents the meaningfulness of the tradition of Buka Luwur (a cloth covering the grave of Sunan Kudus) to the residents of Kauman Village, Kota sub-district, Kudus, Central Java, an ancient village in. The study’s data were obtained through interviews, observations, and literature reviews and analyzed using a descriptive-qualitative approach. The study found that Sunan Kudus, the first Islamic preacher in Kudus, has been respected by the residents of Kauman Village through the annual tradition called Buka Luwur (replacing the Luwur with a new cloth every Muharam/Sura month). The Foundation Functionary of Menara Mosque, Sunan Kudus Grave, and the residents of Kauman Village perform the tradition. The event series is very dynamic, beginning with the ritual abstersion of keris and two spears, the legacies of Sunan Kudus, the distribution of Sura porridge and Jangkrik rice, Islamic Art Attraction, and the replacement of old luwur with the new one having various motifs, i.e., jasmine, unthuk banyu, kompol, and wiru which have symbolic meanings. The old luwur are cut into pieces and shared with the residents of Kauman Village and the attending guests. The tradition is conserved to respect the trace of preaching (dakwah) of Sunan Kudus. Sociologically, the residents of Kauman Village preserve this tradition because it has a normative dimension and brings about solidarity and voluntariness, as well as the value of cultivating a life-appreciating character. Therefore, the tradition of Buka Luwur as a basic necessity of every resident of Kauman Village has given the impact of the birth of a routine activity in the village, which is considered by the public as an exclusive and individualistic activity. However, the stigma is refuted by cultural facts. 
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