Al-Mada: Jurnal Agama, Sosial, dan Budaya
Al-Mada: Jurnal Agama, Sosial, dan Budaya adalah jurnal ilmiah Interdisipliner yang memuat hasil-hasil penelitian dan pemikiran ilmu-ilmu Agama, Sosial, dan Budaya. Jurnal Al-Mada: Jurnal Agama, Sosial, dan Budaya diterbitkan oleh Lembaga Penelitian dan Pengabdian Masyarakat (LPPM) Institut Pesantren KH. Abdul Chalim, Mojokerto, Indonesia. Jurnal ini terbitk dua kali dalam satu tahun, pada bulan Januari dan Juni.
Articles
159 Documents
<![CDATA[Islam and The Plight of Internally Displaced Persons (IDPS) In IDP Camps in Abuja, Nigeria ]]>
<![CDATA[Seleiman B Mohammad]]>;
<![CDATA[Rafatu Abdulhamid]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 4 No 1 (2021): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v4i1.1180
<![CDATA[The paper is based on a study conducted on the Plight of Internally Displaced Persons (IDPs) in Abuja, Federal Capital Territory, Nigeria. The study sought to find out the socio-economic and psychological conditions of three IDP camps in Durumi, Karmajiji and Dakwa, and the extent of state and non-state actors support to the camps. Data was sourced through key Informant Interview, Focus Group Discussion and documents. The IDPs lacked access to quality hygiene, education and health services and found to be distressed and traumatized. The study found little support from the state, but enormous contributions from NGOs and philanthropists. The study recommends among others that IDP camps should be taken over by the state to provide basic amenities and empowerment]]>
<![CDATA[The English Translation of Qadyanism and Ideology: A Comparative Study of Shar Ali's Translation ]]>
<![CDATA[Mahmoud Ibrahim Rezk Elnemr]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 4 No 1 (2021): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v4i1.1196
<![CDATA[The research examines the influence of the theological ideology on The Holy Qur’an, 1997 by Shar Ali; moreover, it demonstrates the relationship between ideology and translation. conveyed and supported their beliefs through translations. The Qadyani translators of the Qur’an convey and support their beliefs through translations. They dedicate themselves to produce English translations which were circulated at a very wide scale with a missionary spirit in the English-speaking world with a view to win over unsuspecting readers to Qadyanism. The comparative method is used to explore the different aspects of ideology on the translation and exposes many results as shown in the current study. Sher Ali’s translation is prejudiced and influenced by the Qadiani beliefs. He misrepresents and mistranslates many verses that shall be scrutinized in the research. He depends on unauthentic beliefs which distorted the core of Islam and distorts the attributes of Allah. The translator denies the finality of the prophethood and denies the miracles of the prophets. The translation of several verses which refers to the theological ideology of Qadyanism movement. In translating verses on miracles, prophethood, and Jesus, for instance, these translations show their distinctiveness and how this sect distorted the Qur’anic text to present its beliefs and thoughts.]]>
<![CDATA[Actualization of Religious Figures in Building a Culture of Peace in Plajan Pakis Aji Jepara ]]>
<![CDATA[Muhammad Misbahul Huda]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 4 No 2 (2021): Islamic Culture ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v4i2.1215
<![CDATA[The lack of understanding of the culture of peace and the inadequate actualization of religious leaders (Islam, Christianity, and Hinduism) in Plajan Village, has resulted in the stagnation of a culture of peace that has been formed for a long time. Therefore, it is necessary to optimally actualize religious figures (Islam, Christianity, and Hinduism) in Plajan Village. This is because religious leaders are the key agents in fostering religious communities and as projections of the examples of religious adherents. To be stronger, it can also be added with innovation in the realm of peace management. Peace management is the answer to various challenges of division, conflict, and so on. Because peace management emphasizes intensive dialogue or interaction between religious leaders and religious communities. This research methodology uses qualitative research with a case study approach. Data collection techniques through observation and documentation methods. While the data analysis technique uses the Miles Huberman model, which consists of three stages, namely data reduction, data presentation, and drawing conclusions.]]>
<![CDATA[Digital Divide for Teacher During Pandemic Covid-19 ]]>
<![CDATA[Qomaruzzaman Azam Zami]]>;
<![CDATA[Bagong Suyanto]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 4 No 2 (2021): Islamic Culture ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v4i2.1235
<![CDATA[The phenomenon of the emergence of corona viruses disease ( covid19 ) in today's world affects change in social life especially from face-to-face models to online learning models. This has led to the emergence of disparities in access to the ability for teachers e-learning Blitar district .The digital gap by Van Dijk suggested that access is high in the communication and information technology categories held by individual persons and a high position. Those with higher education more have access to the internet than those with low. The second is the adoption diffusion theory By Everret M .Rogers were explained the adoption process of technology, information, and communication and discuss how innovation is adopted by the community. This study adopted qualitative approaches through in-depth interviews with five teachers chosen by purposive sampling methods. The results are the differences in resources experienced by teachers have an impact on the duration of access (often using built-in applications but never used for learning), mental, and social (teachers become passive). The most dominant differences in access are differences in motivation (teachers do not have a strong motivation to access), materials (teachers do not have sufficient income to access digital technology every day), skills and usage (teachers are not intense in using digital technology, they do not use current learning applications).]]>
<![CDATA[Perempuan Dalam Telikungan Teks Keagamaan: Tela’ah atas Wacana Spiritualitas Perempuan Perspektif Hadis Karya Nurun Najwah ]]>
<![CDATA[Farida Ulvi Na’imah]]>;
<![CDATA[Muhammad Husnur Rofiq]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 2 (2020): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i2.1237
<![CDATA[Tulisan ini bertujuan menyemarakkan arus wacana gender yang akhir-akhir ini cukup menggema di balantika intelektual, baik nasional maupun internasional. Karenanya, sebuah keniscayaan jika menguatnya tradisi patriarkhi yang menjadi lawan dari wacana feminisme salah satunya disebabkan oleh pemahaman keagamaan yang dinilai “timpang”. Pembebasan dan kesetaraan perempuan atas hak dan kewajiban dalam berbagai aspek—termasuk keagamaan—nampaknya menjadi sebuah tujuan yang tidak bisa ditawar. Secara utuh konstruk metodologi model Nurun Najwah pada dasarnya melakukan takhrij hadis. Teori yang ia gunakan dalam melakukan takhrij hadis mengekor pada model takhrij hadisnya Mahmud Thahhan. Setelah itu, kajian historis yang berhubungan dengan tema tertentu (baca: spiritualitas perempuan)—baik mikro maupun makro—diulas guna melihat kondisi real pada saat hadis tersebut terucap dari Nabi. Dalam hal ini, konteks mikro-makro yang dilihat oleh Nurun hanya di wilayah jazirah Arab. Sedangkan aspek trans-konteksnya penulis sama sekali tidak melihat ulasannya Nurun. Padahal tidak bisa dipungkiri jika konstruk pemahaman suatu masyarakat juga dipengaruhi oleh masyarakat sekitarnya. Selain itu, langkah ini ditempuh dalam rangka mencari—meminjam bahasanya Fazlur Rahman—ideal-moral (maqashid al syari’ah) atau—meminjam bahasanya Nasr Hamd Abu Zayd—maghza dari konstruksi hukum yang telah dibangun oleh Syari’ (pembuat hukum), yang dalam hal ini Allah dan Nabi-Nya. Langkah terakhir yang dilakukan oleh Nurun dalam mengupas persoalan di atas adalah kontekstualisasi.. Di mana, Nurun tidak serta merta melupakan aspek ruang di mana buku itu disusun dan dikonsumsi. Adapun konteks ke-Indonesiaan yang dimaksud adalah konstruksi pemahaman yang mengakar pada masyarakat Indonesia secara umum dan beberapa aturan hukum yang telah dibangun oleh beberapa institusi, baik yang bersifat kepemerintahan maupun swasta]]>
<![CDATA[Media Monitoring Model in Public Relations of BUMN (State-owned enterprises) Companies ]]>
<![CDATA[Oktaria Sukmayani]]>;
<![CDATA[Jamroji Jamroji]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 4 No 2 (2021): Islamic Culture ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v4i2.1284
<![CDATA[Media monitoring is a form of Public Relations activity used in many companies, including the companies in Indonesia, to monitor mass media coverage and to find out current issues among the public. One of the companies that implement media monitoring activities in PT Perkebunan Nusantara (PTPN) X. PTPN X is a state-owned company engaged in the sugar and tobacco business in Indonesia. The purpose of this study is to describe the monitoring media model in the Public Relations of BUMN companies, namely PT Perkebunan Nusantara X Surabaya. In this study, the researcher used a qualitative descriptive approach through data collection by observation, interviews, and documentation. The theory used was the theory of Evaluation of Public Relations. One form of Evaluation of Public Relations is media monitoring. The results of this study found that the media monitoring model applied by PTPN X was a media monitoring model in normal conditions and the model during a crisis. This research is indispensable in the development of media monitoring practices and studies in Indonesia, especially for the Public Relations/Public Relations department.]]>
<![CDATA[Veil (Niqâb) Problematics in Islamic Law Perspective; Religion or Culture? (Islamic Legal Approach) ]]>
<![CDATA[Mohammad Yusuf Setyawan]]>;
<![CDATA[Owusu-Ansah David]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 4 No 2 (2021): Islamic Culture ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v4i2.1317
<![CDATA[The phenomenon of wearing veil (niqâb) by Muslim women in Indonesia leads to negative perspectives frequently by the majority. Recently, mass media has also highlighted polemics related to the prohibition of wearing the veil in certain institutions and events repeatedly. This study aims to reveal the position of wearing niqab in the perspective of Islamic law, whether it is a part of religious dogma that must be maintained, or is it just a certain community’s culture that is not an obligation for every Muslim. A legal approach in Islamic studies related to the veil phenomenon is needed to reveal the status of wearing a veil. This kind of research is library research using descriptive qualitative research methods. From this study, it was found that the majority of Islamic jurists and sharia experts decided that a woman's face was not included in the genitals. Their decisions rely on Quran and sunnah as the main sources of Islamic law. The scholars are not really questioning the habituation of wearing the veil in Arab society because it was already being a fashion culture of some people there. In order to wear a veil is included in the category of mubah, is not something that is ordered or even prohibited by religion. If a woman's face is not genitals, then under certain conditions, especially when she got pressure, she is expected to show her face. Research related to the law of wearing a veil with other approaches such as theology, phenomenology, culture, etc. will be very helpful in solving the problem of wearing the veil in Indonesia.]]>
<![CDATA[Transformation of Khataman Al-Qur'an in The Pandemic Time of Covid-19 ]]>
<![CDATA[May Salwa Billah Safirah]]>;
<![CDATA[Agus Machfud Fauzi]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 4 No 2 (2021): Islamic Culture ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v4i2.1327
<![CDATA[Khataman Al-Quran is the activity of reading Al-Quran which starts from surah al-Fatihah to surah an-Naas. Khataman Al-Quran is one of the religious activities carried out by Fatayat Muslimat NU (Nahdatul Ulama) Sarirejo. Khataman Al-Quran can transform when its implementation is disturbed. As was the case when there was a covid-19 pandemic outbreak, all forms of religious activities of the NU Muslim Fatayat underwent a transformation. The purpose of this study was to analyze the transformation of the Khataman Al-Quran carried out by Fatayat Muslimat NU during the Covid-19 pandemic. Researchers used qualitative methods because, in accordance with the research discussion, the results could not be measured by NUmbers but by using words. The data collection techniques used were observation and in-depth interviews. The theory used in this research is Talcott Parson's AGIL theory. There are 4 things that are interconnected, namely adaptation, goal attainment, integration, and latency. The result of this research is that the Khataman al-Qur'an carried out by Fatayat Muslimat NU in Sarirejo District underwent a transformation during the Covid-19 pandemic. The transformation that occurred was the change in reading the khataman Al-Quran face-to-face in Sarirejo Subdistrict to face-to-face reading in each village and being guided online by the Fatayat Muslimat NU, Sarirejo District. The transformation occurred because there were restrictions on community activities in order to stop the spread of covid-19.]]>
<![CDATA[Rehabilitation of the Knowledge of Revelation ]]>
<![CDATA[Abdul Karim Abdullah]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 4 No 2 (2021): Islamic Culture ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v4i2.1443
<![CDATA[Muslims rose to prominence by following revelation. They faded by following tradition. For tradition is a reflection of revelation. How did tradition eclipse revelation? Tradition began to contend with revelation for attention. First, the tradition cast doubt on the ability of reason to “explain” revelation. To enhance its prestige, tradition presented itself as “equal” to revelation. As a result of the inclusion of tradition in revelation, the meaning of “revelation” changed. Revelation was no longer restricted to the word of God; it would in addition encompass the reports of men. This had an effect on the Muslim civilization. For in the longer term, tradition did not merely “supplement” revelation. It went on to “judge,” replace and even abrogate parts of revelation. Traditions – the words of persons – replaced the words of God. Thus, renewal requires rescuing revelation from weak traditions. This entails the assistance of reason, which was similarly sidelined by tradition. People were expected to follow tradition even against reason. Hence, renewal requires the affirmation of the pre-eminence of revelation in relation to reason and tradition. Tradition, for its part, requires being consigned to its role as the actualization of revelation in practice rather than its “judge” or “abrogator.”]]>
<![CDATA[Survival Mechanism of The Shia Community Post-Shia–Sunni Sampang Conflict in 2012 ]]>
<![CDATA[Muhammad Aziz Khoiri]]>;
<![CDATA[Leila Chamankhah]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 4 No 2 (2021): Islamic Culture ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v4i2.1248
<![CDATA[The purpose of this article is to discuss the mechanisms that the Shia community of Rusunnawa Puspa Agro Sidoarjo adopted to survive the sectarian conflict of 2012. This research uses a qualitative approach, using a snowball sampling technique with key informants, Ustad Tajul Muluk and Ustad Iklil. Data collection techniques include in-depth interviews. The result is indicative of the fact that the Shia community took three approaches to survive the sectarian clashes. First, the Shia community attempted to reduce its daily expenses to the most urgent needs. Second, the Shia community members used an alternative subsystem of working as coconut shelling labor, farming the surrounding land, and raising goats and chickens to help meet their daily needs. Third, the Shia community members got a governmental network in the form of jadup money,[1] in the form of the patron-client relationship. This research also shows that the Shia community needs to get social support because material assistance is not enough [1] - Jadup is the acronym of jatah hidup, and Jatah is a financial help which is either provided by the government, or parents, or even one’s boss, but not because one has done something, but rather, because it is part of one’s right.]]>
