REDUKSI NILAI-NILAI NON-TAUHID DALAM KONTRUKSI WAYANG KARAKTER BATARA GURU

Javanesse traditional shadow puppet (wayang) if we look through the story we can see that it is adapted from Hinduism. It was taken from great epic story. The ara Ramayana  and  Mahabharata.  It  does  not  wonder  if  we  find  opposite  valuesbeetwen Hinduism and monotheism (tauhid). It was noted by Walisongo at that time. They tried to do some reduction to things that opposite monotheism. They adapted inti Tauhid values so that they can di their mission successfully. In many adapti on, we can take  a  look  into  the  construction  of  Batara  Guru‟s character.  By  using  description analysis,  this article to  dig to  know  how  deep  Walisongo  constructed Batara Guru‟s character to reduct values that opposite tauhid. As a result, the construction idea of Batara Guru -as a representation of Siva- does not hurt anybody. It is all caused by the wisdom and creativity of Walisongo in constructing the character of Batara Guru greatly and smartly.-----------------------------------------------------------------------------------------Kesenian wayang dilihat dari segi cerita merupakan karya adoptif yang berasal dari ajaran Hindu, yakni dua epos besar Ramayana dan Mahabharata. Menjadi tidak mengherankan jika kemudian nilai Hinduisme yang bertentangan dengan nilai tauhid menjadi sesuatu yang begitu diperhatikan oleh Walisongo saat itu. Upaya reduksi terhadap nilai-nilai non-tauhid pada akhirnya dilakukan oleh Walisongo sebagai sebuah penyesuaian terhadap dakwah Islamiah yang mereka lakukan. Satu dari sekian banyak upaya itu terdapat dalam kontruksi penokohan Batara Guru. Menggunakan deskriptif analisis artikel ini mencoba menggali sejauh mana kontruksi terhadap karakter Batara Guru yang dilakukan dalam rangka mereduksi nilai-nilai non-tauhid. Alhasil kontruksi karakter yang  sejatinya  merupakan  representasi  dari  Dewa  Siwa  ini  dilakukan  dengan tanpa melukai siapa pun pada saat itu. Semua itu karena kebijaksanaan dan kreatifitas Walisongo dalam mengkontruksi karakter Batara Guru secara apik dan cerdas

Walisongo Da'wah Strategy: Analysis of the Symbolism of Amar Ma’ruf Nahi Munkar in Semar and Togog Characters

The Spreaders of Islam in the early period -Walisongo- used wayang (puppet), which is very thick with symbolic values as a media of da’wah, and two of those are in the character of Semar and Togog. Both Semar and Togog have a crucial position in Javanese Wayang's story, which are used as a strategy to make Islamic teachings reachable in society. By using a qualitative descriptive method, this study explores how the symbolic representation of amar ma’ruf nahi munkar in the construction of Semar and Togog characters. The result of this study that Semar as a guardian of protagonist character, such as Pandawa is a representation of amar ma’ruf. On the other side, Togog, the guardian of giants and other antagonist characters, is represented symbolically as nahi munkar. Nevertheless, the Togog’s position, which is in the part of antagonist does not make him automatically become an antagonist itself. He even has a more challenging and more glorious role than Semar because he must be in the dark circle without being a part of that dark itself

Paradigma Dakwah Kultural: Dimensi Sufisme dalam Kontruksi Karakter Bima pada Pewayangan Jawa

Wayang as a pride of Javanese culture is well known not only for artistic dimension, but also for a spiritual dimension. It can be seen from a compositions of wayang characters, namely Bima. This research is a qualitative research that focuses on library research about Mahabharata books, Javanese culture (wayang), Walisongo, and dakwah. This research is data analysis that uses descriptive analysis, as an effort to describe and analyze the siprirtiual dimensions are manifested in aspects of dakwah and sufism in the construction of the Bima character. The results of this study indicate that the character of Bima shows the construction for dimensions of dakwah and Sufism. The dimension of dakwah lies in the process of islamization of Hindu that contained in wayang that finally changes the character and storyline of the wayang itself. While the dimension of Sufism is in the process of conveying the values of Sufism, such as in the depiction of the soul (nafs) and manunggaling Kawula Gusti in the Dewaruci play.

INKLUSIFITAS DAKWAH AKUN @NUgarislucu DI MEDIA SOSIAL

The rapid development of technology implies inclusiveness in da'wah not only in real terms in the real world, but also in the virtual world. Some things that become considerations of the da'wah inclusiveness need to be applied, including the growth of radicalism through social media, then in 2015 a funny social media account @NUgaris emerged that intensely and consistently helped to color the virtual world. This type of research is qualitative with a case study approach. The authors explore the implementation of preaching inclusiveness through social media carried out by the above account. The results of the study show that there are three forms of the application of the inclusiveness of the @NUgarislucu account, namely: inclusiveness in doing da’wah to the internal citizens of NU (Nahdhiyin); inclusiveness in da'wah to internal Muslims who differ in manhaj (across mass organizations) in Indonesia; inclusiveness in da'wah to external Muslims, namely to other religions in Indonesia. The three forms of missionary inclusiveness are carried out through dialogue and humor

Walisongo Da'wah Strategy: Analysis of the Symbolism of Amar Ma’ruf Nahi Munkar in Semar and Togog Characters

The Spreaders of Islam in the early period -Walisongo- used wayang (puppet), which is very thick with symbolic values as a media of da’wah, and two of those are in the character of Semar and Togog. Both Semar and Togog have a crucial position in Javanese Wayang's story, which are used as a strategy to make Islamic teachings reachable in society. By using a qualitative descriptive method, this study explores how the symbolic representation of amar ma’ruf nahi munkar in the construction of Semar and Togog characters. The result of this study that Semar as a guardian of protagonist character, such as Pandawa is a representation of amar ma’ruf. On the other side, Togog, the guardian of giants and other antagonist characters, is represented symbolically as nahi munkar. Nevertheless, the Togog’s position, which is in the part of antagonist does not make him automatically become an antagonist itself. He even has a more challenging and more glorious role than Semar because he must be in the dark circle without being a part of that dark itself

Conservation-Based Empowerment Da'wah Spirit: Management of Welo Asri Tourism by The Muslim Community of Kayupuring Petungkriyono Pekalongan

Da'wah should have an orientation from mere rhetoric to action, and it needs to be carried out not only in the fields of theology and Islamic education (Islamic education) but must also be realized in the form of empowerment that leads to the welfare of the people. This effort is what the Muslim community of Kayupuring Petungkriyono Pekalongan Village did by establishing the Forest Village Community Institution (LMDH) and collaborating with Perhutani to explore the potential of the forest in their area. Welo Asri Tourism Object was eventually established in the Welo river basin as a tangible manifestation of realizing their empowerment and welfare without neglecting to preserve the Petungkriyono forest. Using this type of qualitative research, Field Research, this article explores how the Muslim community's management of Welo Asri tourism is carried out by the Muslim community with a conservation-based da'wah spirit. As for the results of this study, which reviewed the three criteria for indicators of the success of Social Forestry, namely Institutional set-up (social), Forest Management (ecological), and Business Development (economics), it can be concluded that the management of Welo Asri Tourism Object can be said to have found optimal results. As an official institution, this tour is managed by LMDH Kayupuring by applying restrictions on accommodation development and management based on ecological principles. In addition, in terms of financial results, Welo Asri Tourism Object can also support 30% of the total 300 heads of families (KK) in Kayupuring Village. This condition proves that the self-help empowerment program and for them is running

REDUKSI NILAI-NILAI NON-TAUHID DALAM KONTRUKSI WAYANG KARAKTER BATARA GURU

Javanesse traditional shadow puppet (wayang) if we look through the story we can see that it is adapted from Hinduism. It was taken from great epic story. The ara Ramayana  and  Mahabharata.  It  does  not  wonder  if  we  find  opposite  valuesbeetwen Hinduism and monotheism (tauhid). It was noted by Walisongo at that time. They tried to do some reduction to things that opposite monotheism. They adapted inti Tauhid values so that they can di their mission successfully. In many adapti on, we can take  a  look  into  the  construction  of  Batara  Guru‟s character.  By  using  description analysis,  this article to  dig to  know  how  deep  Walisongo  constructed Batara Guru‟s character to reduct values that opposite tauhid. As a result, the construction idea of Batara Guru -as a representation of Siva- does not hurt anybody. It is all caused by the wisdom and creativity of Walisongo in constructing the character of Batara Guru greatly and smartly.-----------------------------------------------------------------------------------------Kesenian wayang dilihat dari segi cerita merupakan karya adoptif yang berasal dari ajaran Hindu, yakni dua epos besar Ramayana dan Mahabharata. Menjadi tidak mengherankan jika kemudian nilai Hinduisme yang bertentangan dengan nilai tauhid menjadi sesuatu yang begitu diperhatikan oleh Walisongo saat itu. Upaya reduksi terhadap nilai-nilai non-tauhid pada akhirnya dilakukan oleh Walisongo sebagai sebuah penyesuaian terhadap dakwah Islamiah yang mereka lakukan. Satu dari sekian banyak upaya itu terdapat dalam kontruksi penokohan Batara Guru. Menggunakan deskriptif analisis artikel ini mencoba menggali sejauh mana kontruksi terhadap karakter Batara Guru yang dilakukan dalam rangka mereduksi nilai-nilai non-tauhid. Alhasil kontruksi karakter yang  sejatinya  merupakan  representasi  dari  Dewa  Siwa  ini  dilakukan  dengan tanpa melukai siapa pun pada saat itu. Semua itu karena kebijaksanaan dan kreatifitas Walisongo dalam mengkontruksi karakter Batara Guru secara apik dan cerdas

Conservation-Based Empowerment Da'wah Spirit: Management of Welo Asri Tourism by The Muslim Community of Kayupuring Petungkriyono Pekalongan

Da'wah should have an orientation from mere rhetoric to action, and it needs to be carried out not only in the fields of theology and Islamic education (Islamic education) but must also be realized in the form of empowerment that leads to the welfare of the people. This effort is what the Muslim community of Kayupuring Petungkriyono Pekalongan Village did by establishing the Forest Village Community Institution (LMDH) and collaborating with Perhutani to explore the potential of the forest in their area. Welo Asri Tourism Object was eventually established in the Welo river basin as a tangible manifestation of realizing their empowerment and welfare without neglecting to preserve the Petungkriyono forest. Using this type of qualitative research, Field Research, this article explores how the Muslim community's management of Welo Asri tourism is carried out by the Muslim community with a conservation-based da'wah spirit. As for the results of this study, which reviewed the three criteria for indicators of the success of Social Forestry, namely Institutional set-up (social), Forest Management (ecological), and Business Development (economics), it can be concluded that the management of Welo Asri Tourism Object can be said to have found optimal results. As an official institution, this tour is managed by LMDH Kayupuring by applying restrictions on accommodation development and management based on ecological principles. In addition, in terms of financial results, Welo Asri Tourism Object can also support 30% of the total 300 heads of families (KK) in Kayupuring Village. This condition proves that the self-help empowerment program and for them is running

HUMAN RIGHTS IN HINDUISM

Konsep Hak Asasi Manusia dalam Agama Hindu sampai sekarang masih menjadi perdebatan. Hal ini disebabkan oleh adanya system kasta yang menjadi salah satu ajaran penting dalam agama Hindu yang mendapat legitimasi keagamaan seperti yang terdapat dalam Undang-Undang Manu. Undang-undang ini menegaskan bahwa apa pun yang dilakukan oleh umat Hindu berdasarkan kasta (Varna) yang mereka miliki adalah salah satu bentuk tugas (dharma) sebagai salah satu jalan untuk mengabdi kepada Tuhan. Sedangkan di sisi lain, Sistem Kasta dipandang cenderung membuat hirarki social dimana hal tersebut telah membatasi hak-hak asasi manusia yang dimiliki oleh setiap individu di dunia ini.

Pengaruh Lingkungan dan Elevasi Terhadap Kualitas Fitokimia dan Cita Rasa Kopi Robusta Muria Kudus

Factors that affect quality and taste, one of which is the elevation (height) of coffee plants. This factor is an external factor that is hardlined. The best way is to plant coffee at the most suitable elevation and post-harvest processing. The aim of the study was to see an increase in coffee content and the roasting component of organoleptic coffee. Research uses survey methods and to use Microsoft Excel. This research was conducted at Mount Muria Kudus. The elevation carried out in this study is 400-600 masl, 800-1,000 masl, 1,200 masl and 1,200 masl. Jenins roasting that is currently under study is mild roast, medium roast and dark roast. The paramaeter observed included the content of antioxidants, ash, air, fat, caffeine and organoleptics which included color, texture, aroma, and taste. The results showed that for Muria Robusta coffee, the higher the elevation the higher the antioxidant content, caffeine and water content, while at the ash and maximum levels at an altitude of 800-1.00 masl and fat content at an altitude of 1,200 masl.Faktor yang mempengaruhi mutu dan citarasa, salah satunya adalah elevasi (ketinggian) tanaman kopi. Faktor ini merupakan faktor eksternal yang sukar dimodifikasi. Cara paling tepat adalah menanam kopi pada elevasi yang paling cocok dan pengolahan pasca panen. Tujuan penelitian adalah untuk melihat pengaruh elevasi terhadap kandungan kimia kopi dan pengaruh penyangraian terhadap organoleptik kopi. Penelitian menggunakan metode survei dan untuk oerhitungan hasilnya menggunakan bantuan Microsoft excel. Penelitian ini dilakukan di Gunung Muria Kudus Elevasi yang digunakan pada penelitian ini adalah 400-600 mdpl, 800-1.000 mdpl, 1.200 mdpl dan 1.200 mdpl. Jenins penyangraian yang digunakan pada penelitian adalah light roast, medium roast dan dark roast. Paramaeter yang diamati meliputi kandungan antioksidan, abu, air, lemak, kafein dan organoleptik yang meliputi warna, tekstur, aroma, dan rasa. Hasil penelitian menunjukkan bahwa kopi Robusta Muria, semakin tinggi elevasi maka kandungan antioksidn, kafein dan kadar airnya terus meningkat, sedangkan pada kadar abu nilai maksimum pada ketinggian 800-1.00 mdpl dan kandungan lemak pada ketinggian 1.200 mdpl.Kata kunci: Elevasi, kandungan kimia. Kopi Robusta, organoleptik, penyangraian DOI: http://dx.doi.org/10.23960/jbt.v8i3.2162