Tradition, Social Values, and Fiqh of Civilization: Examining the Nyadran Ritual in Nganjuk, East Java, Indonesia

: This research focuses on examining the Nyadran ritual in Sono Ageng Village, Nganjuk Regency, approached through the relationship between tradition, social norms, and fiqh of civilization. The study used a qualitative approach with phenomenology as a method, utilizing John F. Haught's theory on the relationship between religion and culture, and both primary and secondary data. This study has three findings: First, Nyadran is an annual tradition containing the meaning of slametan, prayers, means to strengthen social relations, and respect for ancestors or forefathers who have greatly contributed to establishing the Sono Ageng Village. Second, although Nyadran was initially known to the public as a local tradition, subsequent developments reveal that Nyadran underwent a process of acculturation with the values and teachings of the Islamic religion. The relationship between religion and culture in the Nyadran tradition is formed through a process of contact and confirmation. Third, from a Fiqh of Civilization perspective, the values contained in Nyadran includes gratitude for Allah's blessings, prayers for ancestors, a place for friendship, and a true transformation of social values in line with the visions of Fiqh of civilization. The implication of this study is the maintaining traditions and social harmony within the paradigm of Fiqh of Civilization to create an attitude of tolerance and moderation in the life of a pluralistic society.


Introduction
In the social discourse of contemporary Muslim society, the relationship between religion and culture as reflected by tradition, social and Fiqh of civilization has always become a trend that attracts the attention of many groups. 1f the many existing discourses, some groups try as hard as they can to separate religion and all its sacredness from culture, because religion is a great, sacred, and holy reality, 2 so its existence must be sterile from other elements which are felt to reduce its sacred value, including cultural elements. 3Some other groups are trying 1780 hard-to-place religion and culture in a dialogical manner, that religion and culture are two important things that are correlated with each other. 4The two are inseparable.Religion finds it difficult to find a place in society without culture.On the contrary, culture needs the presence of religion so that its existence can transmit positive energy for the survival of humanity. 5owever, even though the dialectical dynamics of religion and culture have been faced with a lot of speculation and conflict, the reality is that the current pattern of relations between religion and culture is experiencing more of an acculturation process, even more extreme, on several occasions experiencing syncretization in each religion. 6In the context of religious and cultural relations in Indonesia, the symptoms of acculturation and syncretization can be found in the diversity of religious realities into several ideologies, groups and sects.For example, in Islam, based on its understanding, Sunni sects, Syiah sects, even the most extreme ideology, Khawarij, Hizbut al-Tahrir, have emerged. 7Likewise, if the above understanding is reduced further based on its traditions, several local Islamic groups emerge such as the Islamic group Nahdlatul Ulama (NU), Muhammadiyah, Persis, Sarekat Islam, and so on. 8Sociologically, this fact shows that both religion and culture have quite strong social relations, where their relationship does not mean negating each other, but rather complements and influences each other, so that they experience fusion and integration from time to time. 9n relation to the relationship between religion and culture, studies about it have been carried out, some of which come from Roibin. 10 According to him, religion and culture are compromise realities of the dialectical process between the two.Roibin's findings were then strengthened by Joko Tri Haryanti's thesis, that the compromised relationship between religion and culture ultimately gave birth to a process of acculturation, thus placing religion and culture as the same uniform reality that altogether supports the creation of stability and balance in community life. 11nother study that examines the relationship between religion and culture is research from Marzali.Different from the two previous studies, Marzali takes a different position by emphasizing his analysis from a socioanthropological perspective, namely sociology, social anthropology and cultural anthropology.According to him, in a socio-anthropological point of view, it is difficult to see religion and culture as separate realities because when religion takes up space in human life, religion is practically positioned as a social fact (sociological facts) and no longer as a theological fact.Therefore, to formulate and find answers about certain religions, it is necessary to study their relationship with other social aspects, one of which is the cultural aspect. 12part from the three previous studies, studies regarding the dialectics of religion and culture also come from Kastolani and Yusof, that in the religious perspective, nyadran as a form of local culture has a number of meanings which do not only reflect social dimension in the sense of an sich culture, but more than that it is also a religious spiritual reflection.As a cultural ritual, nyadran is a vehicle for strengthening national identity, nationalism, and regional traditions, while as a religious ritual, nyadran contains the meaning of respect for ancestors, a place for friendship, expression of gratitude, and praise for God the Almighty. 13tudies of the relationship between religion and culture are often carried out from a general perspective, between socio-religious and socio-cultural, so that the findings and recommendations produced are not much different or are even a repetition of the previous ones.Different from this approach, this study focused on the perspective of Fiqh of Civilization, an approach that is not commonly used by most researchers in general.This is also an interesting side of this study that has not been found in previous studies.Theoretically, this research focused on its analysis using the sociology of religion theory and the theory of Fiqh of Civilization -especially the values of moderatism-to photograph at close range the dialectic of culture (nyadran) and Islam.Using these two theories, this study positioned itself from a focused perspective, so that it could explore the dynamics of the relationship between Islam and nyadran from the perspective of Fiqh of Civilization in the form of a more interesting and in-depth analysis.

Nyadran as One of the Traditions of the Sono Ageng Nganjuk Village Community
Nyadran ritual in Sono Ageng Village has quite a long history.Genealogically, the ritual in the local village was closely related to the existence of the figure of Mbah Said (Mbah Kanoman), who was known by the local community as the ancestor of the village that first occupied, and even the founder of Sono Ageng Village.Apart from it, the ritual was actually closely related to earth almsgiving, a form of expression of local indegenous people's gratitude for the abundance of agricultural products they carry out. 14n the beginning, the procession was carried out like general traditional situations, containing tasyakkuran, reading certain sentences led by local traditional or religious figures, and closed by eating together.However, as time went by, precisely when there was high enthusiasm from the community in Sono Ageng Village, the implementation of nyadran, which was initially carried out simply, then developed into larger activities and events.It was even more structured with the formation of a special community by local leaders.It could be said that this association had a central role and function because they acted as the core committee which had full responsibility for managing the entire implementation of nyadran, both from the technical side to the execution stage.Based on field data research, changes and developments in nyadran tradition in Sono Ageng Village occurred in three periods, namely 1994, 2000, and finally 2005.
In 1994, the ritual underwent additions that nyadran no longer just Tradition, Social Values, and Fiqh of Civilization Nor Hasan, et.al.DOI: 10.22373/sjhk.v7i3.20578consisted of prayer, prayer and eating together, but was also filled with ceremonial processions.The ceremonial procession was full of solemnity, the community walked in unison, they departed together from the village head's office to Mbah Said's grave.During the trip, everyone was prohibited from singing, making loud noises, or making noise that attracted crowds.In this procession, each community brought agricultural products from home.This procession was opened by the appearance of Cucuk Lampah who was in the front row, and behind him was followed by various objects or goods related to agricultural activities.There was no special clothing for this event, but in general they wore traditional Javanese clothing with motifs from the kingdom of Mataram.Based on local customary rules, this procession must include three aspects: agricultural products, tumpeng, and apem.All those were mandatory elements that must be present in the process. 15he next development occurred in 2000, during which period there were additional tahlilan and al-Qur'an sermons in nyadran.In its practice, the reading of the tahlilan was carried out seven days before the day of nyadran.Tahlil was held right at Mbah Said's grave and was attended by all the village community, led by local traditional or religious leaders.Interestingly, based on the results of field data searches, the reading of this tahlilan takes place over a continuous period, starting from the first day until the day the nyadran procession was held.Based on its purpose, the addition of the tahlil was intended to ask for forgiveness for the family members of the Sono Ageng community who had died, and especially for the ancestors and forefathers of Sono Ageng Village, Mbak Said and her descendants.Meanwhile, for khatmil Qur'an, the khataman process took place at night at the mosque in Sono Ageng Village.Unlike tahlilan, the reading of the Qur'an sermon was followed directly by the community members. 16he next period of nyadran development in Sono Ageng Village occurred in 2005.This period was punctuated by reading the history of the founding of Sono Ageng Village, and at the same time the history of Mbah Sahid and his genealogy.According to local figures, the addition of this procession was intended so that the indegenous people of Sono Ageng did not forget the history of the origins of their village, especially the ancestors who had a great contribution in the establishment and existence of Sono Ageng Village.During the implementation, the history of Sono Ageng and Mbah Said Villages was read by local traditional leaders.In subsequent developments, along with the great public interest in participating in the ritual procession, the local government began to pay special attention.In 2008, the District Head began enlivening Sedekah Bumi procession.The summit occurred in 2017, since this year the regional government has made the nyadran ritual a regional level event which is attended every year by the majority of elements of the Regional Leadership Coordination Forum (FORKOMPIMDA) Nganjuk Regency, starting from the Regent, Subdistrict Head, Sector Police Chief, Police Chief, and head of the local tourism service.17 Apart from the procession, there were also a number of other activities performed in the nyadran ritual in Sono Ageng Village.Based on information from local community leaders, there were at least 20 performances performed during the period leading up to the nyadran ritual, some of which were wooden puppet performances (krucil), these performances contained stories about the history of Islamic kingdoms that once existed in the archipelago, especially the Java Islands.Apart from that, there was also a Kentrung performance, which is an art that presents a play that depicted the story of Walisongo's struggle while carrying out his preaching in Java.In practice, the Kentrung performance was usually played by seven indegenous people.Apart from Krucil and Kentrung, there are also keroncong performances, campur sari, and many other activities.Generally, all nyadran pre-procession performances were held at the residence of the hamlet head and were attended by almost the entire community of Sono Ageng Village.

The Social Meaning of Nyadran for the Community of Sono Ageng Nganjuk Village
As a social reality, nyadran does not just appear, it is present during indegenous people's lives and takes up space in daily social activities through a social process that takes a long time.Therefore, like most rituals in indegenous people's lives in general, the ritual contains certain meanings and meanings so that its existence is always commemorated and celebrated every year.Borrowing the language of Peter L. Berger, nyadran is a form of social objectification of society which is born from their dialectical process with the social systems and structures that exist in their environment. 18Both social systems and structures are rooted in the dimensions of religion, tradition, and culture.The question is: what social meaning is stored in nyadran ritual regarding the slametan procession activities in Sono Ageng Village?Based on field data mining at the research location, there were four social meanings of implementing the ritual in Sono Ageng Village, including Tasyakkuran, prayer, friendship, and finally respect for ancestors.

1) Expression of Gratitude
Linguistically, gratitude means a string of thanks, holding a celebration with the hope of avoiding all forms of evil, disease, and all forms of disaster.In this study, the meaning of gratitude in nyadran is intended for all of these meanings, when the indegenous people of Sono Ageng Village obtain abundant and good agricultural harvests, they will express their joy and gratitude by holding mass tasyakkuran, or what in this study is known as nyadran.Like most traditional celebration events, this tasyakkuran takes place after the harvest period, and is attended by the community.By holding this mass prayer service, indigenous people believe that they will receive goodness and good luck.For their agricultural output, then it will become more fertile and good, and the fortune they get will be protected from danger and evil.Sociologically, the meaning of nyadran in Sono Ageng Village is as a medium for expressing thanks to God directly reflects the cultural reality of the local community which has considerable respect and recognition for religious teachings and values.Regarding the culture of religiosity of the indegenous people of Sono Ageng Village, Jamez George Frazer (1854-1941) stated that the strong influence of religious symbolism in society cannot be separated from their thinking paradigm which always has full trust and confidence in all forms of mystical power originating from objects.supernatural objects. 19

2) Joint Prayer for Ancestors
Apart from containing the meaning of thanksgiving, nyadran also contains the meaning of a request or prayer together to ask for safety and blessings in life.Because of this aim, the nyadran traditional ritual is also called a slametan event.Definitively, slametan is a ritual commemorating certain events or days which is carried out to ask for God's blessings, grace and love in order to obtain a good life, both in this world and in the afterlife.Apart from that, the implementation of the traditional slametan ritual through nyadran also contains the aim of respecting and honoring ancestors and predecessors.By establishing wasilah and paying respect to their ancestors, they believe they will become intermediaries or bridges that will lead them to goodness and blessings in life so that the implementation of the ritual is wise and solemn, nyadran ritual activities are carried out at the burial place of their predecessors who they believe to be the ancestors of their place, in this case the grave of Mbak Said as the ancestor or progenitor of the Sono Ageng Village community.Regarding the slametan through nyadran, Clifford Geertz (1926-2006) stated that slametan in Javanese culture contains the meaning of mystical and social unity.As a mystical entity, nyadran traditional religious ceremonies contain mystical and supernatural elements such as belief in the presence of local ancestral spirits.Meanwhile, social unity means the involvement of society so that it has a strategic function in strengthening cohesion and social integration of society.20

3) Friendship Event
Apart from containing religious meaning in the form of thanksgiving and prayers to ancestors, the nyadran ritual in Sono Ageng Village also contains the meaning of friendship.Etymologically, the term "friendship" means ties of friendship or binding ties of brotherhood.Thus, referring to the definition above, nyadran as friendship is the same as seeing it as a medium to strengthen social relations of the Sono Ageng indigenous people.In general, social relations in the ritual can be found in many activities, especially in the form of gatherings such as tahlilan, processions, and even Qur'an sermon activities.By holding activities together, it will enable the indegenous people of Sono Ageng to interact and communicate with each other.Besides, with this activity, the community will have the opportunity to share and help each other, so that it will create a social order in the life of indigenous people in Sono Ageng Village that is more harmonious, peaceful, full of togetherness and brotherhood.Quoting Emile Durkheim's theory of social relations (1858-1917), the spirit of friendship in nyadran is a form of organic solidarity, which has long been embedded in the life of Javanese society.Especially from the aspect of culture and culture, they are known to uphold the values of cooperation and mutual respect. 21

4) Transformation of Islamic Education Values
Education is often interpreted by many groups as learning knowledge, honing skills, and forming habits or character in students which is carried out continuously through teaching, training, and direct assessment activities in the field. 22Thus, education in its broadest sense is not always identical to formal teaching and learning activities in its general sense.Education can also be understood as a learning activity in a dynamic sense, for example, independentbased education, natural school-based education, or education carried out in langgar, mosques, and so on. 23In Indonesian educational culture, education is often identified by society as in certain types or fields, one of which is the field of Islamic religious education.
In terms of terminology, Islamic education is defined as the efforts of Muslim adults who are devout in directing and guiding the growth and development of the nature of students through the principles of Islamic teachings, so that they can direct them to the maximum point of growth and development. 24The term principles of Islamic teachings here contain two things, namely the Qur'an and Hadith.
The use of Qur'an and Hadith in Islamic education is an inseparable part and differentiates it from other fields of education.The Qur'an and Hadith not only serve as symbols of Islamic sacredness, but more than that, they are a set of values, teachings and life guidelines which contain a universal vision, one of which is the vision of education. 25At the practical level, the vision of education in the Qur'an and Hadith are then translated into three values, namely the values of i'tiqodiyah, khuluqiyah, and amaliyah. 26In the perspective of Islamic education, to be able to reach the stage of development of students' nature, education must be able to embody these three values in character and selfawareness of students.
I'tiqadiyah has the equivalent meaning to aqidah which is directly related to the heart, including the dimension of faith or belief in the existence of supernatural power originating from the God of the universe. 27I'tiqadiyah is a form of self-faith, whether faith in Allah, faith in angels, faith in the day of certainty, and faith in the existence of a day of reckoning.Apart from containing the meaning of faith, it also contains the meaning of monotheism which is related to the majestic nature of God.Thus, understanding i'tiqadiyah as an integral part of Islamic education, necessitates a learning process that not only contains a vision of intellectual strengthening, but more than that, must also be able to internalize the values of faith and monotheism into the individual's nature, so that in the end they can strengthen one's spiritual power deeply and comprehensively. 28Simply said, i'tiqadiyah education necessitates the formation of students who have a strong building of faith, so that their spiritual needs and spirituality are met.Ritually, the value of i'tiqadiyah of Islamic education in nyadran tradition is represented by ritual activities of collective worship which are carried out in the form of reading tahlil, khatmil Qur'an and tasyakkuran which contain expressions of gratitude, self-manifestation to achieve a degree of piety and faith, so that they are not classified as as a creature who disobeys the blessings given by God.
The second value of Islamic education is khuluqiyah, which means ethics and character, something that is related to good and bad (morals), good morals relate to human relations with each other, especially the relationship with God. 29 Islamic education based on khuluqiyah values requires the realization of 1789 good character in students, so that they can transmit positive energy to the environment and the surrounding community.By instilling the value of khuluqiyah, students are not only forged into intellectually intelligent individuals, but also become strong in character, have upright character and manners, as well as a clean and honest identity and personality. 30If the concept of khuluqiyah is drawn into the realm of study the Nyadran tradition, then we will find quite strong similarities.At least, this similarity can be found in one of nyadran ritual practices, namely the recommendation to always build goodness and purity in oneself by increasing repentance, asking God for forgiveness for all the sins and mistakes one has committed.Symbolically, the khuluqiyah value of Islamic education in nyadran can be found in the prohibition of committing rah-rah and disgraceful acts during process.As stated by the traditional head of Sono Ageng Village, individuals are prohibited from talking or making noise during ritual procession, apart from being considered to disrupt the solemnity of the ritual, it is also considered an attitude or behavior that is disrespectful to the ancestors, and especially to God. 31 Apart from the two values of Islamic education above, there is also the value of amaliyah.In contrast to i'tiqadiyah values which tend to be in belief and khuluqiyah which are more about character, amaliyah values are more inclined to educational values which are related to everyday life.The amaliyah dimension in the Islamic Education perspective contains strict essential articulations because it is directly related to human daily activities, both activities in the domestic and public domains.In the domestic domain, amaliyah includes social relationships or interactions within the family such as the relationship between husband and wife, the relationship between children and their parents, while in the public domain, the concept of amaliyah includes social relationships of a societal nature such as social interactions, behavior, and all forms of attitudes and behavior that upholds humanist values. 32When related to this study, the explanation of the amaliyah values of Islamic education above has quite the same relevance as the rituals of nyadran tradition.Overall, the relevance between the two lies in the spirit of their teachings which both emphasize humanism, in the sense of always upholding human values such as virtue, nobility and justice, as well as prohibiting the public or congregation from carrying out actions or behavior that have the potential to bring harm.Apart from that, the amaliyah dimension of Islamic-based learning in nyadran tradition in Sono Ageng village can also be found in the recommendation to be charitable towards the surrounding community.At the level of practice, attitudes, and behavior.They show this charity by distributing agricultural products to the entire community, especially the congregation who attend nyadran procession.

The Relationship between Religion and Nyadran from the Fiqh of Civilization Perspective
According to Joko Tri Haryanto, the relationship between religion and culture can only be analyzed by examining the internal side of a religious community.The internal side in question includes two aspects, namely local traditions, the existence of the community or its ethnicity, and finally the construction of religious thought that applies within it.According to Haryanto, the starting point for analyzing the relationship between religion and culture can be seen from the three elements above.His thesis departs from the fact that each society has its own traditions and religious constructions which grow and develop from the social institutions that apply in their area. 33Thus, according to him, studies of the relationship between religion and culture must focus on questions regarding the extent to which religion, tradition and thinking undergoes a dialectical process that allows all three to live in one harmonious social space, without any friction or conflict that can eliminate the entity and role of one of them.If we raise this same question to analyze the relationship between religion and nyadran in Sono Ageng Village, then we will find several possibilities.Quoting Haught's explanation, at least the relationship between religion and culture can be seen from four approaches, namely conflict approach, contrast approach, contact approach, and confirmation approach. 34n the conflict approach, culture and religion are viewed as realities that are not only distinct, but also diametrically opposed; hence, the two cannot be merged.Religion is identical with a normative value system derived from the holy book as its primary source.Culture, on the other hand, has a dynamic nature; it derives from traditions and conventions that emerge from the social activities of ordinary human existence.There are parallels with the conflict method, notably the opposing viewpoint on the religion-science relationship.Religion and culture are viewed as distinct social realities in this interaction, each with its own space and place.The sole distinction is that, while the two approaches differ in a number of ways, it is not in the sense of negating and contradicting each other, as is the pattern of contrasts seen in the conflict method. 35hese two approaches clearly have no relevance to the relationship between religion and culture in nyadran ritual in Sono Ageng Village because the existence of religion and nyadran among the indigenous people exists in a social space with a full of dialogue.The dialectic between the two is clearly illustrated by nyadran ritual procession, which contains regional cultural values such as processions, wayang games, campur sari performances, and at the same time also contains religious dimensions such as tahlil, khatmil Qur'an, alms, and even joint prayer activities with the community.The basic assumption of the conflict and contrast approach which sees religion and culture (nyadran) as having significant differences and always being in a situation full of conflict, is not found.Instead, anything happens is a harmonized relationship between the two.
Different from the two previous approaches, namely the contact approach and the confirmation approach.In contact approach, even though religion and culture have differences, within certain limits they both have similarities that allow for relationships or contact to be established.These similarities arise because both are seen as social realities that both take place during indigenous people's lives, both in the form of systems, values, and as a way of life.Relatively like this contact-based relationship, namely the confirmation approach.Grammatically, confirmation means justification, approval, affirmation, strengthening.That is apart from containing similarities, religion and culture also strengthen each other.Religion with all its moral teachings, on the one hand, can act as a cultural control and thus become a balance.Likewise, culture as a form of creativity typical of society can become a medium for the transformation of religious values, so that with it society's life will become orderly. 36he existence of nyadran tends to involve contact relationships, even on many occasions they are often confirmatory.In the contact relationship, religious and traditional nyadran rituals are represented by the fusion of the two.In this regard, even though they were born from different entities and have different traits and characteristics, at the practical level they can live together, Tradition, Social Values, and Fiqh of Civilization Nor Hasan, et.al.DOI: 10.22373/sjhk.v7i3.20578and even experience unification.Meanwhile, in the confirmative pattern, the relationship between religion and nyadran tradition can be traced to the roles and functions of both.Nyadran plays a role as a medium for local wisdom so that when religious values and teachings come through him, the community finds it easier to follow and accept.Likewise, the presence of religion in nyadran tradition also plays its own role and function, namely religion as a control and balance, so that the existence of nyadran as a local tradition is not limited to annual ceremonies in the form of spectacles and entertainment, but more than that contains guidance.Integrating the religious dimension, it practically makes the implementation of nyadran more meaningful and religious.
The values of nyadran, especially when viewed from the perspective of Islamic education, contain religious values that are reflected in three values at once: a.The value of i'tiqadiyah (belief), that nyadran contains special roles and functions in forming and strengthening the dimensions of belief, faith, and monotheism, especially through religious activities such as recitation of Qur'an, tahlil, and joint prayers which are routinely carried out at every nyadran ritual.b.Khuluqiyah (morals) values.Apart from teaching the importance of remembering and getting closer to God, nyadran also contains educational values that teach indegenous people to always adorn themselves with upright and good character traits and character.Symbolically, khuluqiyah dimension can be found in the implementation of regulation of nyadran which prohibits indigenous people from committing disgraceful or bad acts during the procession, especially during the procession from the village head's place to the congregation's gathering point at Mbah Said's grave.c.Amaliyah (social) value.The implementation of nyadran ritual has great social value, especially in terms of strengthening relationships or social cohesion in society.At the practical level, the amaliyah (social) dimension of the ritual can be found in the recommendation to be charitable towards the indigenous people around it.At this stage, every Sono Ageng community is encouraged to bring some of their agricultural products obtained during the year, to then be distributed and offered free of charge to the community.
Examining the values contained in nyadran, is in line with the vision of Fiqh of Civilization which tends to see and interpret phenomena contextually; in this case, jurisprudence is more about respecting humans with all their creativity.This is in line with the spirit of religion, which is oriented towards the benefit, so this necessitates that Jurisprudence must be astute in seeing the reality of standards of civilizational values in our present era." 42eanwhile, nyadran tradition has become a treasure of community wealth, in the form of a tradition that is carried out continuously.In Arabic, tradition is known as urf.Urf comes from the word 'arafa which is derived from the word al-ma'ruf which means something known or known.Thus, the meaning of 'urf is an action or word where the soul feels a sense of calm in carrying it out because it is in line with logic and can be accepted by one's human nature. 43ccording to the fuqaha, 'urf is everything that has become a habit of society and is done continuously, whether in the form of words or deeds. 44'urf is a good habit that is carried out repeatedly by society. 45The basis for using 'urf is as follows, Allah says in QS.Al-Araf (199) and al-Hadith, as narrated by Ahmad from Ibn Mas'ud that the Prophet Muhammad PBUH said which means, "Everything that is considered by (Muslims) in general to be good, is also good in the sight of Allah and everything that If it is seen by the general public as ugly, it is also ugly in the sight of Allah." 46his custom can be used as a legal maxim.Al-'adah Muhakkamah if there is no text that explains the law of the matter, and in another rule it is stated that urf ' means al-'urf fi al-Syari' lahu i'tibarun.According to shara', it has an award (worth hujjah) and the rules of 'urf are the legal basis that has been strengthened. 47It is recognized by the scholars of fiqh that 'urf can be accepted as a postulate for upholding Islamic law.The relationship with nyadran tradition is that this tradition has become part of community life, which is carried out routinely every year.Indigenous people feel comfortable, serene and peaceful after carrying out this tradition; no wonder they are so enthusiastic and enthusiastic about celebrating this tradition.They are willing to shorten their time to celebrate nyadran, no matter how busy they are, including those who have migrated abroad, they still make time to return home to gather with their family and community for the success of the event.This was done starting from the awareness that nyadran is a medium to strengthen friendship for the Sono Ageng Nganjuk community, a medium for remembering and praying for ancestors, a medium for always being devoted to Allah in the form of tahaddus bi al-ni'mah (being grateful for blessings).Thus, there is nothing in nyadran tradition that conflicts with Islamic values, both from the implementation procession and its substance which is full of Islamic values including: I'tiqadiyah, khuluqiyah, and 'amaliyah.So, the Nyadran tradition has the value of respecting human rights, culture, religion and human civilization.The Nyadran tradition can form a society with moderation (wasathiyah), tolerance (tasamuh) and balance (i'tidal) \48 in realizing the five basic principles of maqashid sharia.

Conclusion
The relationship between religion and culture in nyadran tradition is formed in two types, namely contact relations and confirmation relations.In contact relations, nyadran and religion are different realities, but in certain aspects they are considered to have similarities, these similarities exist in the existence of both which both take place in the social space of society.As for confirmative relations, religion and culture are considered as social realities that complement each other.In this regard, nyadran as a form of tradition and culture becomes a medium for spreading or preaching religion, and vice versa, religion becomes a control of culture so that the implementation of nyadran becomes more meaningful because it contains spiritual and religious dimensions.This can be seen from three things: First, Strengthening the value of i'tiqadiyah, namely the dimension of the spiritual realm that is in direct contact with the area of the heart such as faith, confidence, and devotion.The indicators of the Nyadran traditional ritual include calls and recommendations to the community to always practice dhikr, repent, and draw closer to Allah.Second, Khuluqiyah values, concern for the existence of character in the form of ethics, behavior, attitudes, speech, morals and temperament.This value can be found in the nyadran tradition celebration, namely in the form of a recommendation not to do anything disgraceful, to be riotous, especially during the procession.Third, Amaliyah values, significant attention to the realization of positive behavior, both behavior related to God and behavior towards the natural environment.In the ritual, the value of amaliyah is 48 Mohammad Umar Hafiz Mohammad Idrees and Mohammad Taufiq, "Daur At-Tarbiyyah Al-Islamiyyah Fi Nasyr Ats-Tsaqafah Al-Qanuniyyah Fi Al-Mujtama' Al-Muslim," El  Harakah: Jurnal Budaya Islam 24, no. 2 (2022), p. 355-72.Bustanul Arifin, "Implikasi Prinsip  Tasamuh (Toleransi) Dalam Interaksi Antar Umat Beragama," Fikri : Jurnal Kajian Agama,  Sosial Dan Budaya 1, no. 2 (2016), p. 391-420.clearly illustrated in the ritual of almsgiving from agricultural products.Philosophically, earth almsgiving in the nyadran tradition not only means gratitude for God's gift for the abundance of agricultural produce during the year, but also as a form of charity and generosity to always share with the surrounding community.Nyadran has become a treasure of community wealth in the form of a tradition that is carried out regularly every year.This tradition has been passed down from generation to generation.The indegenous people at Sono Ageng feel at peace after carrying out this tradition.No matter how busy they are, including those who have migrated to other areas that they are willing to shorten their time to celebrate nyadran.This was done starting from the awareness that nyadran is a medium for strengthening friendship for the Sono Ageng Nganjuk community, a medium for remembering and praying for ancestors, a medium for always being devoted to Allah in the form of tahaddus bi al-ni'mah (being grateful for blessings), the community feels that in nyadran, there is nothing that conflicts with Islamic values, both in the implementation procession and its substance which is full of Islamic values including I'tiqadiyah, khuluqiyah, and 'amaliyah.Examining the values in nyadran is actually in line with the vision of Fiqh of Civilization which tends to see and interpret phenomena contextually, more with respect for humans with all their creativity.So the Nyadran tradition has the value of respecting human rights, culture, religion and human civilization.The Nyadran tradition can form a society with moderation (wasathiyah), tolerance (tasamuh) and balance (i'tidal) in realizing the five basic principles of maqashid sharia.