In this first type, there is usually a drastic change in the sound of the Sakaya when the ritual is performed. Some secondary aspects of balia that do not affect the purpose and function of the ritual are omitted in the Sakaya.
BUILDING CHARACTER OF BUGIS COMMUNITY IN BONE FROM THE
PERSPECTIVE OF QURAN AND LOCAL WISDOM
The Bugis people's values of local wisdom are collected through searching written sources. The values of local wisdom in Bugis society are taught from generation to generation in the family and community.
CULTURAL IMPACT ON ISLAMIC MATRIMONIAL BELIEFS: A COMPARISON
BETWEEN PAKISTAN AND QATAR
The results revealed that the overall marital beliefs of Qataris were significantly closer to authentic Islamic beliefs than Pakistani beliefs. Analysis based on marital status revealed that the overall marital beliefs of the married were significantly closer to authentic Islamic beliefs than those of the unmarried and the widowed.
MEDIATING PEACE THROUGH LOCAL TRADITION OF CROSS-RELIGIOUS
MOLUCCAS
In the section on the results of the interviews, not all the people who were interviewed are listed. The way of interpreting the data was according to the context of the issues investigated in this study. There are two stages to conflict resolution: negotiation and dispute resolution (Akunnisi et al., 2018).
This saying became part of the local culture in places where people of different religions lived together in peace. Ale Rasa Beta Rasa” is an essential part of the local philosophy because it explains in depth what it means to be a true brother (Wenno, 2011). In the tradition of brotherhood life of the cross-religious community of salam - sarane (Muslim-Christian), Sago Salempeng Patah Dua contains the values of universal brotherhood that transcends the limitations of the original religion.
The conception of the beauty of life in brotherhood can be taken from the lyrics of a song that is often sung by the interfaith communities of Saparua. In local Moluccan tradition, the expression "Sago Salempeng Patah Dua" refers to two different realities that complement each other. It is the center of the relationship between Islam and local culture on the island of Saparua, located in the central part of Maluku.
VALUES BEHIND OSONG KAPALI CEREMONY
SOCIOCULTURAL REVIEW OF INDIGENOUS AND RELIGIOUS TRADITION
Upacara Osong Kapali diawali dengan beretong (perencanaan), mangkaji adaik (membahas adat istiadat), jubah kain mancabiak (merobek kain), Osong Kapali, lap adaik (memasang kain adat), maroncak (menyebarkan uang logam sepanjang perjalanan ke tempat Datuak). pidato alam (Pidato), dan manigo hari (berdoa setelah upacara pemakaman). Hal ini diwakilkan dalam upacara pemakaman para data atau kepala suku menurut tradisi Osong Kapali (Evaliza, 2014). Hal ini tercermin dalam upacara pemakaman Datuak yang diakui sebagai tradisi Osong Kapali (We & Fauziah, 2020).
Daytoy nga asitgan ket makatulong a mangtakuat ti relasion ti komunidad iti purok ti Sungai Patai bayat ti seremonia ti Osong Kapali iti pumpon ti Datuak, a ti rugi ken ti maudi a prosesion ket kanayon a nainaig iti panagtitinnulong ken panagtitinnulong ti tunggal maysa (Leni, 2018). Ti seremonia ti pumpon ni Datuak idiay Sungai Patai ket mabigbigbig a kas Osong Kapali, kas iti proverbio ti komunidad a “datuak mati ba sampapali. Daytoy ket malukot ken mangporma ti sirkulo a kalpasanna maikabil iti rabaw ti Osong Kapali.
Kalpasan a maaramid ti Osong Kapali, nangikabilda iti nangisit a payong (simbolo ti kinatan-ok ti lider ken samiri a tela kas simbolo ti dataka a sirib ken kain deta katagi, ti simbolo ti nalawa ken nadalus a panagpampanunot). Sakbay a pumanaw dagiti tedda nga agturong iti tanem, sumrek ti maysa kadagiti Anak Panca, nga isu ni Anak Pisang ti Penghulu, iti Osong Kapali. Nasayaat ti pannakapreserba ti tradision ni Osong Kapali tapno mapadayawan ti pimmusay.
SYMBOLIC MEANING OF BUKA LUWUR
A HISTORICAL AND CULTURAL STUDY OF SUNAN KUDUS GRAVE
Fuadi (2013) said that the tradition of Buka Luwur in the grave of Sunan Kudus means people's effort to honor the merits of Sunan Kudus. Understanding the symbolic meaning of the tradition can strengthen people's motivation to preserve the tradition of Buka Luwur in the grave of Sunan Kudus. The event of buka Luwur has a typical feature/uniqueness ie. the serving of a dish called nasi jangkrik, that is, a portion of a ready-to-eat rice that is shared to the pilgrims attending the event of Buka Luwur.
Some important moments performed by cultural actors have features such as the annual tradition of Buka Luwur at the grave of Sunan Kudus. In the back part of al-Aqsha Mosque, Menara Kudus, there is, among other things, a complex of old graves, i.e. the grave of Sunan Kudus together with his family, his soldiers and the former local government of Kudus. The study of the symbolic meaning of the tradition of Buk Luwur in the tomb of Sunan Kudus must begin with the mapping of the territory of the tomb of Sunan Kudus.
The series of Buka Luwur from the first to tenth of Sura/Muharam covers the withdrawal of the heritage of Sunan Kudus (Keris Cintoko), public Islamic teaching celebrating the New Year of Hijriyah, the removal of the old Luwur (continued with a process to make new Luwur), religious discussion (masail diniyah), rasul prayer accompanied by tambourine/rebana originally from Kudus (terbang papat), khotmil quran (recitation of al-Quran-30 juz by hafidz), donation to orphans, distribution /sharing of Sura pap to the residents of Kauman Village, recitation of Kitab al-Barzanji (History of the Prophet PBUH), distribution of berkat (gift) and installation of new Luwur (Rosyid, 2020a). Typical traditions are owned by the Indonesian nation, including the tradition of Buka Luwur in the grave of Sunan Kudus every first to tenth of Muharam/Sura. The ceremony Buka Luwur Sunan Kudus in the perspective of the study of Islamic culture.
THE EFFECT OF ASWAJA VALUES AND JAVANESE ISLAM ON STUDENTS’ MODERATE
ISLAMIC THINKING
So, based on the various insights built up, intermediate students are formed in handling situations and relationships. The value of Aswaja in the form of tawazun is reflected in the attitude embedded in the students, namely the balance between the life of the world and the hereafter. Education in Islam occupies a crucial position; the importance of the position of education can be seen in the primary sources of Islam, namely the Koran and the Hadith.
To achieve this, religion always presents teachings on balance in different aspects; Secondly, as a bridge or intermediary for the development of people, both ethnically and racially. The unifying essence among religious communities is that human civilization is not destroyed as a result of conflict. It shows that you are at best moderate when it comes to compromises, choosing a middle path or positioning yourself in the middle of the circle (Othman, 2016). It also constitutes the civilization of a worthy nation in the context of the intellectual life of the nation. (Rahman & Naldi, 2021).
Of course, it cannot be separated from the values of Aswaj (Badrun, 2000), namely tawasuth, tawazun, tasamuh and i'tidala is one of the relevant guidelines for the life of Muslims (Hasan, 2005). In general, the influence of the values of Aswa and Javanese Islam on moderate Islam is remarkable. These practices belong to the moderate attitude of the environment that creates UIN Sayyid Ali Rahmatullah Tulungagung as a campus of da'wa and civilization.
THE SOCIAL MEANING OF 4,444 SHOLAWAT NARIYAH IN THE COVID-19 PANDEMIC
Jam’iyah sholawat nariyah dalam penelitian ini terdiri dari Muslimat Nahdlatul Ulama Cabang Badang Desa. Makna sosial sholawat nariyah meliputi kehidupan sosial sholawat nariyah jam'iyah sebanyak 4.444 kali. Apalagi empat ribu empat ratus empat puluh empat (4.444), (sambil mengingat berapa sholawat nariyah yang dibaca) dibaca pada jam'iyah sholawat nariyah).
Jam'iyah sholawat nariyah is an association purposefully founded based on social needs and collective consciousness. Based on consultation in the local community, the opportunity arose to form a jam'iyah sholawat nariyah in their area. The same phenomenon also occurred in the jam'iyah sholawat nariyah environment of the Badang Santren.
As an informant, DW narrated the beginning of the formation of the jam'iyah sholawat nariyah based on consultation. After consultation, it was agreed that jam'iyah sholawat nariyah was formed on the basis of mutual agreement. Reading Sholawat Nariyah 4,444 times has five social meanings in Jam'iyah Sholawat Nariyah, namely as a symbol of religiosity;
HYPEBEAST TREND ON CONSUMPTION BEHAVIOR IN ISLAMIC POINT OF VIEW
However, the hypebeast trend is a consumer behavior because the goal is just to have fun, even just following other people's styles (Putri, 2018). We can conclude that consumer behavior in purchasing new goods is the result of current trends. Based on the survey data, most respondents agree that the hypebeast trend affects a person's consumer behavior.
Even if someone knows that consuming behavior caused by the hypebeast trend is not good and is forbidden by religion, it does not affect a person's level of consumption. The variable of consuming behavior due to the hypebeast trend is measured using indicators of opinion, interest and activity. Consumption behavior that grows due to the desire to follow trends causes individuals to be more wasteful.
Basically, the consumption behavior of teenagers occurs because of the hypebeast tendency, because teenagers are easily influenced by the persuasion of friends, salespeople and the circulation of advertisements. Consumption behavior is one of the excessive activities because the purchase of goods does not match the needs. The results showed that the majority of respondents agreed that the hypebeast trend had an effect on a person's consumption behavior.
ملسلما عمتلمجا في ةينوناقلا ةفاقثلا رشن في ةيملاسلإا ةيبترلا رود
DAUR AT-TARBIYYAH AL-ISLAMIYYAH FI NASYR ATS-TSAQAFAH AL-QANUNIYYAH
FI AL-MUJTAMA‘ AL-MUSLIM
This behavior is represented in the application of the general laws of Muslim society that originate from the principles of Islamic legislation.
ثحبت يتلا ةيناسنلإا مولعلا نم اعرف ةيفاقثلاو ةيعامتجلااو ةيوبترلا مولعلا برتعت ليكشتب متهت ةيبترلا نإف اذلو ؛ةيجراخلا ةئيبلاب هتقلاعو هتئشنتو هكولسو ناسنلإا ةعيبط
ةفاك في كترشت ثيح ،عمتجلما تائف ةفاك اهتبطاخلم ،تافاقثلا عاونأ لمشأ نم ةينوناقلا .ةيونعلماو ةيدالما تلاماعلما كلذكو تاقلاعلا
هببرو ابر هبري يبصلا برو ،) َّبر( لعفلا نم ردصم ينعي سيرلما دنع ةيبترلا مل وأ هنبا ناك ةيلوفطلا قرافي ىتح هيلوو هيلع مايقلا نسحأ :يأ ةيبرت هابرو ،ابيبرت
2000 ،سيرلما( نكي
1987، يارهوجالا (يرهولا) أمنيو يازهي أوم كول نوكتو، يازاتلاب كالزاك بيترلا قالاتو. (1993)، رودم نبأ) ايشينتلاو هاسيلا، كل ذلك يسمى. آه، يا لها من لوحة حمراء تنمو، ونحن نعلم أنها تنمو. هذا هو النمو.
ةيونعم وأ ةيدام ةيذغتلا هذه تناكأ ءاوس ،ةيذغتلاو :اهنأ لىع حلاطصلاا في ةيبترلا فرعُي يذلا يميداكلأا يوبترلا موهفلما ءاج انه نمو
(1993، روهننام نبأ) أو حلال، وكلها تسمى يامانتلاو حلال أو إيشانتلا، وهو لوح محمر يتم قطعه ونعلم أنه ينمو.
لك نأ في ناقفتي يحلاطصلاا امهيموهفم في ميلعتلاو ةيبترلا نأ ينبتي قبس اممو للاخ نم عمتجلما ةملاسو نمأ قيقحتل فدهت يتلا هسسأو هدعاوقو هتيجهنم هل ملع امهنم
نكمي يتلا ةرمتسلما ةساردلا جتني نأ هنأش نم ديدجتلاو ةيمنتلا في هجولما ميلعتلا نإ لكاشم لح لىع ةرداقو ةحتفنم ،يتاذلا طابضنلاا نم هنمضتت امب ،اهتاذب ةمئاق نوكت نأ
ةروصلا اهنإ« :لوقنف اهل افيرعت طبنتسن نأ نكمي ةددحلما اهفادهأ نمو ةزيملما اهتاموقم طبضت يتلا يهو ،اهدوجو ماوقو ،اهتيصخش حملام ددحت يتلا يهف .ةيملاسلإا ةملأل ةيحلا
يعيشرتلاو ينوناقلا ماظنلل ساكعنا يه ةينوناقلا ةفاقثلا نإف ؛نامديرف بسحب ،ةيمومع رثكلأا اهانعمب ةينوناقلا ةفاقثلاو ،يراضح رود ةينوناقلا ةفاقثللو ،ام عمتجم في
ءاشنلإ ةلوذبلما دوهجلا لىع ةينوناقلا ةفاقثلا زكرت امك ،ةينوناقلا ةدالماو ينوناقلا لكيهلا روعشلاو ةباجتسلاا ءانب اهنكمي كلذل ؛سانلا مهف ليكشتو ،عمتجملل ينوناقلا يعولا
هعمتجم دارفأ ينب ةلادعلا قيقحتو ،هفادهأو هئدابمو هميق ديدحتو
تاهاجتلاا ةحضاو يرغ دودح دوجو عم ،ةفاقثلاو نوناقلا ينب ةينوناقلا ةفاقثلا فقت نوناقلل ةيفاقثلا ةيفلخلا كلت ةينوناقلا ةفاقثلا لثمت ،قاطنلا عساو مهفل اًقفوو ،امهيلك في
هنوناقو عمتجلما ةفاقث ينب اطسوتم اعقوم ذختت ةينوناقلا ةفاقثلا نأ ينبتي قبس اممو في مهسي عمتجلما نوناق نأو ،هنوناق لىع سكعنت عمتجلما ةفاقث نأ كش لاو ،يميظنتلا
بيدأت لىإ فدهتو ،ةيملاسلإا ةيبترلا نيدايم مهأ نم ةدحاو ةيعامتجلاا ةيبترلا نإ ةديقعلا نم ةعبانلا ،ةلضافلا ةيعامتجلاا بادلآا مازتلا لىع هرافظأ ةموعن ذنم ئشانلا
اهفده حضون نأ بجيف ،يوبترلا اهانعمب ةينوناقلا ةفاقثلا ددحن نأ انلواح اذإف ًاملع تسيل ةينوناقلا ةفاقثلا نأ في لثمتيف فدهلا امأف ؛قيبطتلا لئاسو نم هبلطتت امو
ةيعشرلا ةفاقثلا« ـب ىمسي امو ةينوناقلا ةفاقثلا ةركف ينب يربك لخادت كانه ةيعامتجلاا ةايحلا ةفاقث في ةيعشرلا ةفاقثلا لىع لوصحلا في لثمتلما يرايعلما فدهلا وهو
عقي لا ىتح ،لمع نم بعشلا دارفأ دحأ هيلع مدقُي امب قلعتت يتلا ةصاخلا ينناوقلا لىع .عسوأ ةينوناق ةفاقث هدنع نلم ةلهس ةسيرف
يطعي امب هتيعقاو مهفو يعيشرتلا هقفلا لىع ةمئاقلا ةيملاسلإا ةيبترلا نوكتف ،ناسنلإاو ،ةدعصلأاو تلااجلما فلتخم في اهباصن لىإ روملأا دريو ،عقاوو دوجوم لكل حيحصلا عضولا
نزاوتلا قيقحتل ةيلمع ا ًضيأ نكلو مظنلا وأ دعاوقلا نم ةعومجم طقف سيل نوناقلا ةيدايح لواحن نأ بجي لهف ،)2019 ,Indrasti & Jalil( ةيلاحلا ميقلاو حلاصلما ينب
توافتو ناسنلإا ةعيبط لفغي لا ملاسلإاو ،بولطلما ىوتسلما نود لىإ اهيف لزني ىتح ىرخلأا رظنلا اذه ءوض فيو ،مهل همسري يذلا عيفرلا ىوتسلما غولبل مهدادعتسا ىدم في سانلا
اًماظنو ةعيشرو ةدابعو ةديقع ملاسلإا هيف قبطي يذلا عمتجلما وه يملاسلإا عمتجلما نإ هدحو هلل مكحلا نأ ررقت يتلا ةديقعلا يه هيف ةيساسلأا عمجتلا ةصرآ نلأ ؛اًكولسو اًقلخو
ةمتاخ ،ملسلما عمتجلما في ةينوناقلا ةفاقثلا شرن في ةيملاسلإا ةيبترلا رود ثحبلا اذه شقان
ةلماكتلما ةيلومشلا اهجهنم لىع تفضأ صئاصخو تامسب ةيملاسلإا ةيبترلا تزيمت ،ةيناسنلإا ةرطفلا عم قفاوتي امب ،ةفلتخلما هتاقلاعو هداعمو هشاعم في ناسنلإا هجاتحي اميف
ةنزاوتم ةينابر ةيبرت يهف ،تاعمتجلما هذه دارفأ ينب تاقلاعلا مظنت يتلا ينناوقلل ةيشربلا تاعمتجلما عضخت
ليمعلا قيبطتلا لىإ فدهي لب ،طقف اًّيفرعم اًّيملع اًبناج سيل ملاسلإا
لىعو ديحوتلا ةديقع لىع موقت يتلا ةيملاسلإا ةيصخشلا يه ةيملاسلإا ةفاقثلا يهو ةيساسلأا ملاسلإا رداصم نم ةاقتسلما ةيناميلإا قلاخلأاو ةيملاسلإا ةعيشرلا قيبطت
ةنسلاو باتكلا ةفاقثللو ،ام عمتجم في يعيشرتلاو ينوناقلا ماظنلل ساكعنا يه ةينوناقلا ةفاقثلا
ينوناقلا هجوتلا يذ يعامتجلاا كولسلل اًيبسن ةرقتسم طامنأ نإف ؛ةعومجم لىع لب دارفلأا لىع قبطنت لا اهنأ لىع ةينوناقلا ةفاقثلا ءرلما مهف اذإ
ةينوناقلا هتفاقث ليعفتو شرنو قيبطتو باعيتساو مهف ،ةيعيشرتلا اهتيعقاوب ةزيمتلما ةيملاسلإا ةيبترلا للاخ نم ةينوناقلا ةفاقثلا شرن نكمي
هل كيشر لا هدحو هلل
