“
ȏͳȐǡȏʹȐǡǤȏ͵Ȑ
ǡ Ǥ ȋʹͲͳͺȌǤ Ǥ ȋ
ȌǤJurnal SapalaǡͳǦͳͳǤ
ǡ ǤȋʹͲͳͺȌǤKeragaman dalam dinamika sosial budaya kompetensi sosial kultural perekat bangsa.
Ǥ
ǡǤȋʹͲʹͳȌǤSumur: Sebuah Cerita.ǣǤ
ǡ Ǥǡ Ƭ ǡ Ǥ ȋʹͲʹͳȌǤ
Ǥ Kembara: Jurnal Keilmuan Bahasa, Sastra, Dan Pengajarannyaǡͳ͵ǦͳͻǤ
Ǥ ȋǤǤȌǤ ǡ ʹͲʹʹǡ
ǣȀȀǤǤ ǤȀͺȀͷȀΨʹͲǤ
ǡǤǡƬǡǤȋǤǤȌǤǤSASDAYA: Gadjah Mada Journal of Humanitiesǡͳ͵Ǧͳ͵ͻǤ
ǡ Ǥ ȋʹͲͳȌǤ ǣ
ǤJurnal MetamorfosaǡͳͶǦͳǤ
ǡǤǡǡǤǡƬǡǤȋʹͲͳ͵ȌǤǦǣ
Ǥ Doctoral Dissertation, Universitas Muhammadiyah SurakartaǤ
ǡǤȋͳͻͻ͵ȌǤAnatomi Sastra.ǣǤ
ǡǤǡƬǡ ǤȋǤǤȌǤ
ǤIdentitaetǡȋʹȌǤ
ǡǤȋʹͲʹʹȌǤǤǡʹͲʹʹǡ
ǣȀȀǤǤ ǤȀͷͲͳȀ͵ȀΨʹͲǤ
Ǥ ȋʹͲʹͳȌǤ Teori Konflik dan Penerapannya Pada Ilmu-Ilmu Sosial. ǣ
Ǥ
ȏͳȐǡȏʹȐ
SOCIAL AND RELIGIOUS CONSTRUCTION OF HANTA UA PUA TRADITION IN BIMA Halimi Halimi [1], Uzmatul Ulya [2]
ȏͳȐ̷ǦǤ Ǥ
ȏͳȐȏʹȐǡǡ
Abstractǣ ̵
ǡ
Ǥǡ
Ǥ
ȋͳȌ
ȋʹȌ Ǥ
Ǥ
Ǥ
Ǥ
ǡǡǤǡ
ǡ ǡ Ǥ
̵ȋͳͶͲǦͳͺʹȌ
Ǥǡ
Ǥ
Keywordsǣǡ ǡ
INTRODUCTION
ȋͳͶͲǦͳͺʹȌǡ
rawi na 'e ma tolu kali samba 'aǡ ǡ
ȋMaulid̵ȌǤ
ǤǤǤ (sirih puan)Ǥǡ
ȋǡͳͻͻȌǤ
ȋǡʹͲʹ͵ȌǤ
Ǧ̵ dzikirǤ ǡ ǡ
Ǥ
ǡ ǡ
Ǥ
Ǥ̵
ȋǡʹͲʹͳȌǤ
ǡ
Ǥ
: (1) Murdiono, Ahmad and Nurrofika, 2020 ”Tradisi Hanta UA PUA
ǡ̶ȋʹȌǡʹͲͳǡ̶ǣ
ǦXX1” (3) Aska, 2022, ”Tradisi Hanta UA PUA: Geliat Islamisasi dan Strategi Ulama dalam
“
ǡ̶ȋͶȌǡʹͲͳǡ̶
̶
ǡǡ
Ǥ
ǡ ǡ
Ǥǡ
ȋ ǡǡ ȌǦ
Ǥ LITERATURE REVIEW
Hanta UA PUA Tradition
Ǥ
ȋͳͶͲǦͳͺʹȌ Ǥ
ǡ
Ǥ
Ǥǡ ǡ
ǡǡ
Ǥ Ǧ ǡǦ
ǡ̵Ǥǡ̵maulid
ȋǡʹͲʹͳȌǤ
ǡ ȋͳȌ ǤǤǤǡȋʹȌ
ǡȋ͵Ȍ
Ǥ
̵ ǡ ǤǤ
ǡͺͳͷ̵Ǥǡ
ǡ
̵ȋȌ
ȋǡʹͲͳȌǤ
maulid ǡǤǤǤ
Ranca Na 'eǤǤ
ǤǤǤǡ ȋ
Ȍ ǤͺǤǤǡ Ǥ
Ǥ ǡ
̵ǡ̵ǡ ǡȋȌ
ͶͶǡȋǡʹͲʹͳȌǤ
ǡ ǡ
ǡ ǡ ǡǡ
ǡ ̵ ̵Ǥǡ
ǡ ǤȋȌǡ
ǡ
Ǥ ͻͻǡͻͻ̵
ȋǡʹͲʹͳȌǤ
Construction of Religious Values
Values are abstract and involve belief in actions and things that are desired. These values form patterns of thought, behavior, and feelings. Thus, to track a value must be through the meaning of other realities in the form of actions, behaviors, thought patterns, and attitudes of a person or group of people.
Based on this, values can be defined as the general idea of society, which talks about what is good and
“
ȏͳȐǡȏʹȐ
ǡ̶ȋͶȌǡʹͲͳǡ̶
̶
ǡǡ
Ǥ
ǡ ǡ
Ǥǡ
ȋ ǡǡ ȌǦ
Ǥ LITERATURE REVIEW
Hanta UA PUA Tradition
Ǥ
ȋͳͶͲǦͳͺʹȌ Ǥ
ǡ
Ǥ
Ǥǡ ǡ
ǡǡ
Ǥ Ǧ ǡǦ
ǡ̵Ǥǡ̵maulid
ȋǡʹͲʹͳȌǤ
ǡ ȋͳȌ ǤǤǤǡȋʹȌ
ǡȋ͵Ȍ
Ǥ
̵ ǡ ǤǤ
ǡͺͳͷ̵Ǥǡ
ǡ
̵ȋȌ
ȋǡʹͲͳȌǤ
maulid ǡǤǤǤ
Ranca Na 'eǤǤ
ǤǤǤǡ ȋ
Ȍ ǤͺǤǤǡ Ǥ
Ǥ ǡ
̵ǡ̵ǡ ǡȋȌ
ͶͶǡȋǡʹͲʹͳȌǤ
ǡ ǡ
ǡ ǡ ǡǡ
ǡ ̵ ̵Ǥǡ
ǡ ǤȋȌǡ
ǡ
Ǥ ͻͻǡͻͻ̵
ȋǡʹͲʹͳȌǤ
Construction of Religious Values
Values are abstract and involve belief in actions and things that are desired. These values form patterns of thought, behavior, and feelings. Thus, to track a value must be through the meaning of other realities in the form of actions, behaviors, thought patterns, and attitudes of a person or group of people.
Based on this, values can be defined as the general idea of society, which talks about what is good and
ȏͳȐǡȏʹȐ
evil, what is expected and what is not. Ultimately, values will color the thinking of someone who has become one and cannot be released daily. (Madjid, 2000).
Viewed from an Islamic point of view, based on Glock's theory, religion can be seen from how deeply the beliefs of religious ritual worship are carried out, how deeply the appreciation of Islam, and how far the implications of religion can be reflected in its behavior (Abi, 2016). The values of Islamic teachings can be divided into three types, namely, the values of worship, the values of faith, and moral values (Syi'aruddin, 2018). Religious values are described as an effort made to develop existing knowledge and potential related to fundamental problems in the form of teachings originating from the revelation of God, such as belief, thought, morals, and charity with the orientation of merit and sin so that these Islamic teachings can enter the human being as a guide in his life. According to the Madjid, several religious values must be instilled in each individual. The fundamental values are faith, Islam, Ihsan, taqwa, sincerity, gratitude, and patience (Madjid, 2000).
In theology, there is a set of beliefs about the ultimate reality, nature, and supernatural desires, so other aspects of religion become coherent between the rituals and the activities they perform. This right shows that obedience can only be understood if these activities are within the framework of beliefs that contain the proposition that there is a great power that must be worshipped. Religion is a series of manifestations of phenomena related to something that is seen as a divine system. Based on Glock and Stark's analysis, religiosity appears in four dimensions: 1) dimension of knowledge, 2) dimension of belief, 3) dimension of ritual, and 4) dimension of practice. The explanation of the dimensions of the ritual itself is divided into two types, namely the first, relating to personal worship or a type of prayer, fasting, performing Hajj, reciting prayers, dhikr, sacrifice, and zakat to purify his personal property. The other types are those related to social worship, such as paying zakat or alms to support people who lack wealth, performing congregational prayers, and breaking fast together to benefit friendship (Abi, 2016).
Social Value Construction
According to Bungin, Peter L. Berger and Thomas Luckman explain that the social construction of reality co-occurs through three stages: externalization, objectification, and internalization. These three processes occur between individuals and other individuals in society (Santoso, 2016). The construction of social values in the community is influenced by knowledge that contains local values that have been rooted and become wisdom. It then becomes an essential guide and becomes a standard in the community. Furthermore, the community objectifies the knowledge that has been known and begins to interpret the existing reality as a material of trust that is by the meaning embedded in him. This belief includes the product of the meaning of its external reality, namely the process of socialization within itself that produces tools for its survival. In this internalization process, the community understands or interprets directly its objective actions as an expression of meaning (Smanidar, 2021). The substance of the theory and approach of social construction on the reality of Berger and Luckman is a simultaneous process that occurs naturally through language in everyday life in a primary and semi-secondary community. In reality, the social construction of reality takes place slowly, takes a long time, is spatial, and takes place in a hierarchical-vertical manner, where social construction takes place from leader to subordinate, leader to mass, kyai to students, teacher to students, parents to children (Santoso, 2016).
METHOD
Ǥ
ȋǡ Ƭ ǡ ʹͲʹͲǢǡ ʹͲͳȌǤ ͻǦͺʹͲʹ͵Ǥ
Ǥ
Ǥ ǡ ǡ
ǡǡ
Ǥ
“
ANALYSIS
Construction of Religious Values Creed
ȋȌ Ǧǡ ǡǡǡǡ
ȋǡ ʹͲʹͲȌǤ ȋ Ƭ
ǡʹͲͳȌǤ
ǡ ǡ̵ǡ
ȋ Ƭ ǡ ʹͲͳͻȌǤ ǡ ̵
̵ Ǥ
̵ Jiki MoluǤ
ǡǤǡǡ
Ǥ̵̶
̶
Ǥ
̵Ǥ ǡ
ǡǡ
ǤǤǤǤ
ǡ ǡ̵
ǡ(dzikir maulid).
Morals
ȋȌ ǡǡ ǡ ǡ
ȋǤǤǡʹͲʹʹȌǤǢǡ
ǡ ȋƬǡʹͲͳͺȌǤ
ǦȋǡʹͲͳͺȌǤǡ
ǡ ǡ
Ǣ ǡǡ
ǡǡǤ
ǡ Ǥ ǡ
̵Ǥ
Ǥ
ǡ ȋȌ
ȋȌ ͶͶ Ǥ
Ǥ
ǡ ǡǡ ǡ
ǡ
Ǥ
Ǥ Worship
ȋ Ƭ ǡ ʹͲʹͳȌǤ ̵
Ǥ
Ǥǡ
Ǥ
Ǥ
ǡ
Ǥ ǡǡǡ
ȋǡʹͲͳͺȌǤ ǡ ȋͳȌ
ǡǡǡ ǡǡȋʹȌ
ǡ ǡ ǡ ǡ ǡ ǡ ǡ ̵ǡ ȋ͵Ȍ
ǡǡǡǡjihadȋǡ ǡƬǡʹͲʹͳȌǤ
ǡ
“
ȏͳȐǡȏʹȐ ANALYSIS
Construction of Religious Values Creed
ȋȌ Ǧǡ ǡǡǡǡ
ȋǡ ʹͲʹͲȌǤ ȋ Ƭ
ǡʹͲͳȌǤ
ǡ ǡ̵ǡ
ȋ Ƭ ǡ ʹͲͳͻȌǤ ǡ ̵
̵ Ǥ
̵ Jiki MoluǤ
ǡǤǡǡ
Ǥ̵̶
̶
Ǥ
̵Ǥ ǡ
ǡǡ
ǤǤǤǤ
ǡ ǡ̵
ǡ(dzikir maulid).
Morals
ȋȌ ǡǡ ǡ ǡ
ȋǤǤǡʹͲʹʹȌǤǢǡ
ǡ ȋƬǡʹͲͳͺȌǤ
ǦȋǡʹͲͳͺȌǤǡ
ǡ ǡ
Ǣ ǡǡ
ǡǡǤ
ǡ Ǥ ǡ
̵Ǥ
Ǥ
ǡ ȋȌ
ȋȌ ͶͶ Ǥ
Ǥ
ǡ ǡǡ ǡ
ǡ
Ǥ
Ǥ Worship
ȋ Ƭ ǡ ʹͲʹͳȌǤ ̵
Ǥ
Ǥǡ
Ǥ
Ǥ
ǡ
Ǥ ǡǡǡ
ȋǡʹͲͳͺȌǤ ǡ ȋͳȌ
ǡǡǡ ǡǡȋʹȌ
ǡ ǡ ǡ ǡ ǡ ǡ ǡ ̵ǡ ȋ͵Ȍ
ǡǡǡǡjihadȋǡ ǡƬǡʹͲʹͳȌǤ
ǡ
ȏͳȐǡȏʹȐ
(dzikr maulid al-barzanji) ̵Ǥ
Construction of Social Value Strengthening relationships
Silahturahmi ȋǡ ʹͲͳȌǤ Ǧ
Silahturahmi Ǥ
Silahturahmiǡ ǡȋǡǡƬ ǡʹͲͳͻȌǤ ǡǡ
ǡǡ Ǥ
Silahturahmiǡ Ǥ
Ǧ ǡ
Ǥ
Ǥ
ǡ
Ǥ silahturahmi
Ǥ
Ǥ
ǡ
Ǥ Social Equality
Ǥ Ǣ
ǡǤǡ
ǡȋȌǤ
Ǥ
ǡ
Ǥ ǡ
ǡ
Ǥ
Ǥ
Ǥ
̵
ǡ
Ǥ
ǡ
Ǥ ̵
ǡ Ǥ
ǡ Ǥ
ǡ
ǡ Ǥ Cooperation
Ǣ
ȋƬǡʹͲͳȌǤǡ̶ǡ̶
Ǥ ̵ ȋ Ȍ ȋǡ ʹͲͳͻȌǤ ǡ ǡ
ȋȌ ͶͶǤǡ ǡ
“
̶̶Ǥ
ǡǡ ȋǡʹͲʹʹȌǤ
ǡ
̶ Ǥ̶
Ǥ
ǡ
Ǥ"neo sama tewe, farmer samalemba"
ǡ Ǥ
Ǥ
ǡ
ͶͶ Ǥǡ
̶̶
Ǥ
Ǥ
Ǥ
Ǥ CONCLUSION
ȋͳͶͲǦͳͺʹȌǤ
̵ȋȌǤ
Ǥ ̵ ǡ
Ǥ
Ǥ
ǡ ǡ Ǥ ǡ
ǡ ǡǤǡ
Ǥ
Ǥ
REFERENCE
ǡǤȋʹͲͳȌǤǦȋ
Ǧ Ȍ ȋ ǡȌǤ
ǡǤǡǡƬǡǤȋʹͲʹʹȌǤȋȌ
ǡ Ǥ Seminar Nasional Biotikǡ 10ǡ Ǥ ͺͺǦͻʹǤ
ǣǣȀȀǤǤȀͳͲǤʹʹ͵͵ȀǤͳͲͳǤͳͶͳͲ
ǡǤǤȋʹͲʹʹȌǤIlmu Akhlak.ǣǤ
ǤȋʹͲͳȌǤ
ǤHISTORIS, 2ȋͳȌǡͳͳǦͳͺǤǣǣȀȀǤȀͳͲǤ͵ͳͶȀǤʹͳǤͳͻͷ
ǡǤȋʹͲʹͳȌǤȋ
ȌǤ ǣǦǡͳȋͳȌǡͻͻǦͳͲǤ ǡǤǡƬǤȋʹͲͳͺȌǤ̵ǤJurnal Penelitian
Pendidikan Islam, 6ȋͳȌǡʹ͵Ǧ͵ͺǤǣǣȀȀǤȀͳͲǤ͵ȀǤͳǤͳͷʹ
ǡǤǤǡƬǡǤȋʹͲͳȌǤ
ǤJurnal Pendidikan Ilmu Sosial, 25ȋͳȌǡͷǦǤ
ǡ Ǥ ȋʹͲͳȌǤ Ǥ TAHDIS, 08ȋʹȌǡ ͳͳǦͳ͵ʹǤ
ǣǣȀȀǤȀͳͲǤʹͶʹͷʹȀǤͺʹǤʹʹʹ
“
ȏͳȐǡȏʹȐ
̶̶Ǥ
ǡǡ ȋǡʹͲʹʹȌǤ
ǡ
̶ Ǥ̶
Ǥ
ǡ
Ǥ"neo sama tewe, farmer samalemba"
ǡ Ǥ
Ǥ
ǡ
ͶͶ Ǥǡ
̶̶
Ǥ
Ǥ
Ǥ
Ǥ CONCLUSION
ȋͳͶͲǦͳͺʹȌǤ
̵ȋȌǤ
Ǥ ̵ ǡ
Ǥ
Ǥ
ǡ ǡ Ǥ ǡ
ǡ ǡǤǡ
Ǥ
Ǥ
REFERENCE
ǡǤȋʹͲͳȌǤǦȋ
Ǧ Ȍ ȋ ǡȌǤ
ǡǤǡǡƬǡǤȋʹͲʹʹȌǤȋȌ
ǡ Ǥ Seminar Nasional Biotikǡ 10ǡ Ǥ ͺͺǦͻʹǤ
ǣǣȀȀǤǤȀͳͲǤʹʹ͵͵ȀǤͳͲͳǤͳͶͳͲ
ǡǤǤȋʹͲʹʹȌǤIlmu Akhlak.ǣǤ
ǤȋʹͲͳȌǤ
ǤHISTORIS, 2ȋͳȌǡͳͳǦͳͺǤǣǣȀȀǤȀͳͲǤ͵ͳͶȀǤʹͳǤͳͻͷ
ǡǤȋʹͲʹͳȌǤȋ
ȌǤ ǣǦǡͳȋͳȌǡͻͻǦͳͲǤ ǡǤǡƬǤȋʹͲͳͺȌǤ̵ǤJurnal Penelitian
Pendidikan Islam, 6ȋͳȌǡʹ͵Ǧ͵ͺǤǣǣȀȀǤȀͳͲǤ͵ȀǤͳǤͳͷʹ
ǡǤǤǡƬǡǤȋʹͲͳȌǤ
ǤJurnal Pendidikan Ilmu Sosial, 25ȋͳȌǡͷǦǤ
ǡ Ǥ ȋʹͲͳȌǤ Ǥ TAHDIS, 08ȋʹȌǡ ͳͳǦͳ͵ʹǤ
ǣǣȀȀǤȀͳͲǤʹͶʹͷʹȀǤͺʹǤʹʹʹ
ȏͳȐǡȏʹȐ
ǡ Ǥ Ǥǡ Ƭ ǡ Ǥ ȋʹͲͳȌǤ
Ǧ Ǥ Jurnal Pendidikan Islamǡ ͳͲͳǦͳʹͶǤ
ǣǣȀȀǤǤȀͳͲǤ͵ͲͺͺȀǤͳʹǤͳͺͳ
ǤȋʹͲͳͻȌǤPendidikan Etika "Maja labo Dahu" dalam Perspektif Pendidikan Islam, 10ȋͳȌǡͲǦͺͲǤ
ǡǤǡƬǡǤȋʹͲʹͳȌǤǤJurnal Studi Pendidikan Islam, 4ȋʹȌǡͳͶ͵ǦͳͷͳǤǣǣȀȀǤȀͳͲǤͷʹͳȀǤͶʹǤʹͷͲͷ
ǡǤǡǡǤǡƬǡǤǤȋʹͲͳͻȌǤ
ǤJurnal Al-Afkar, VIIȋͳȌǡʹǦʹʹǤ
ǡǤǤȋͳͻͻȌǤSejarah Mbojo-Bima (Dari Jaman Naka ke Jaman Kesultanan).ǣ
Ǥ
ǡǤȋʹͲͳͺȌǤǦ̵ǤAL-DIN jurnal Dakwah dan Sosial Keagamaan, 4ȋʹȌǡʹǦͳ͵ǤǣǣȀȀǤǤȀͳͲǤ͵ͷ͵ȀǤͶʹǤ͵Ͳ
ǡǤȋʹͲͲͲȌǤǦǤ
ǡǤȋʹͲͳȌǤ Ǥ Jurnal Lektur Keagamaan, 14ȋͳȌǡʹͻǦͷͶǤǣǣȀȀǤȀͳͲǤ͵ͳʹͻͳȀǤͳͶͳǤͶͳ
ǡǤȋʹͲʹͳȌǤAsi Mbojo Penghubung Mata Rantai Sejarah.ǣͺǤ
ǡǤȋʹͲʹʹȌǤPetuah Tanah Bima : Memutar Kembali Memori saat Petuah Membumi di Tanah BimaǤ
ǤȋʹͲʹͲȌǤIlmu Akidah.ǣǤ
ǡ Ǥ Ǥ ȋʹͲͳͺȌǤ Ǥ Jurnal Pendidikan Islam, 7ȋͳȌǡ ǦͳͲͲǤ
ǣǣȀȀǤǤȀͳͲǤ͵ͲͺͺȀǤͲͳǤʹͳʹ
ǡ ǡǤ ǤǡƬǡǤȋʹͲʹͳȌǤǤOSF PreprintsǡͳǦͻǤ
ǡǤǤǡƬǡǤȋʹͲͳͻȌǤǤ Jurnal Dunia Pengurusan, 1ȋͳȌǡʹͷǦͶ͵Ǥ
ǡǤȋʹͲͳȌǤǤǦǣǡͳȋͳȌǤ
Syi’aruddin, m. A. (2018, december). Sastra dan agama: transformasi nilaiǦ
ǤǤͳ
ȋǤͳȌǤ