IBDA': Jurnal Kajian Islam dan Budaya
IBDA`: Jurnal Kajian Islam dan Budaya focuses on the study of Islamic culture that developed in society, as well as the culture that developed in Muslim societies. The scope of the study includes: a) Beliefs system in Islam, b) Ideas of Muslim scholars, c) Ritual system in Islam, d) Islamic institutions and organizations, e) Traditions or customs in Islamic society, and f) Literature and Islamic arts. IBDA`: Jurnal Kajian Islam dan Budaya aims to build a comprehensive understanding of Islamic norms in religious texts and their realization in social life. If the author comes from Indonesia, please submit articles in Indonesian. After the article has accepted to publish by the Ibda Journal Editorial Board, the writer of the article must be willing to follow the rules for translating the article into English with the translator specified by the Ibda Journal.
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<![CDATA[Budaya Gadget di Pondok Pesantren Mitra IAIN Purwokerto ]]>
<![CDATA[Warto Warto]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 15 No 2 (2017): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v15i2.1060
<![CDATA[Teknologi telah merambah seluruh kehidupan masyarakat. Pondok pesantren yang menjadi salahs atu elemen masyarakat juga terimbas oleh perkembangan teknologi tersebut. Teknologi gadget kini bisa dimiliki oleh siapapun karena harganya yang semakin terjangkau. Termasuk para santri di pondok pesantren juga dapat memiliki perangkat gadget. Budaya teknologi a) budaya copy-paste, b) budaya like and share, c) budaya solidaritas maya, d) budaya selfie, saat ini populer di masyarakat juga merambah pondok pesantren. Dari beberapa budaya tersebut tentunya ada budaya yang positif dan budaya negative. Pondok pesantren yang menjadi tempat menuntut ilmu agama sudah seharusnya menerapkan berbagai ketentuan dan peraturan pemanfaatan gadget di lingkungan pondok pesantren. Hal tersebut dilakukan agar suasana menuntur ilmu di lingkungan pondok pesantren tidak dirusak oleh kehadiran teknologi gadget yang dibawa oleh para santri. Dari penelitian yang dilakukan di beberapa pondok pesantren mitra IAIN Purwokerto, mayoritas telah memiliki ketentuan dan aturan pemanfaatan gadget di lingkungan pondok pesantren. aturan tersebut juga dilengkapi dengan sanksi bagi para santri yang melanggar ketentuan dan aturan. Ketentuan yang dibuat oleh para pengasuh pondok pesantren adalah berkaitan dengan waktu kapan boleh menggunakan gadget dan kapan tidak boleh menggunakannya. Jika ada santri yang melanggar maka langsung diberikan sanksi sesuai ketentuan yang berlaku di setiap pondok pesantren. untuk menciptakan budaya teknologi di pondok pesantren yang beradab dan bermoral, para pengasuh dan pengurus beberapa pondok pesantren mengadakan razia atau inspeksi mendadak dengan mengumpulkan dan melihat konten gadget setiap santri. Budaya teknologi yang santun dan beradab dapat dibentuk dari pondok pesantren dengan berbagai aturan dan ketentuan. Budaya teknologi yang baik dapat dibentuk dari kebiasaan-kebiasaan yang dibungkus dengan aturan-aturan yang mengikat sehingga timbul keengganan dan kesadaran dari para santri untuk dapat memanfaatkan perangkat gadget dengan baik dan bertanggungjawab.]]>
<![CDATA[TRADISI BACA KITAB GUNDUL DI PONDOK PESANTREN PUTRI AL-ISHLAHIYAH SINGOSARI ]]>
<![CDATA[Bashori Bashori]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 15 No 2 (2017): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v15i2.1068
<![CDATA[This study aims to investigates the supporting and inhibiting factors in non vowel Islamic’s Kitab Kuning (The Yellow Books) educa- tion at Pesantren Putri al-Ishlahiyyah Singosari. Qualitative research method is used in this study by using descriptive qualitative data. From the analysis, this study finds : 1) The implementation of the education is still in a traditional form, which is, using only pesantren’s material and exclude the public school’s general material in it’s curriculum. Moreover, language learning methods used in Madrasah Diniyah classes consist of enumeration methods ( bandongan ), rote methods ( hafalan ), and assess- ment methods; 2) This study concludes that supporting factors in this pesantren are: educational infrastructure and facilities , interconnected learning materials, highly educated santri and ustadz . Meanwhile, the in- hibiting factors are : less active and motivated students, lack of the in- structional media and related books, the existence of translation books which make students less motivated to learn the non-translated source books, Monotonous teaching methods, and lastly, insufficient duration due to short period and time allocation.]]>
<![CDATA[RELASI KIYAI-SANTRI DI PESANTREN MODERN ALKHAIRAAT MANADO ]]>
<![CDATA[Ahmad Rajafi]]>;
<![CDATA[Lisa Aisyah]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 15 No 2 (2017): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v15i2.1085
<![CDATA[Pesantren ’s distinctive characteristics, is an intelligent cultural product which should be maintained and preserved sustainably. In Manado, Pesantren Alkhairaat becomes an important element in preserving tradi- tions of kepesantrenan (a-la pesantren) which is influenced by Arab tradi- tion. The relationship between kiai (clerics) with their santri (students), as a caretaker-caregiver should be studied, to determine the attempt of those two elements in maintaining pesantren’s unique traditions, as also the patterns of relationship that exist between them. As an Islamic insti- tution in Manado, Pesantren Alkhairaat until recently is still practicing some of typical Islamic traditions that became it’s trademark. Relation- ship between various elements, especially kiai-santri is an important fac- tor for the continuity of these traditions in the future. Moreover, kiai- santri relationship in Pesantren Akhairaat Manado is more likely based on emotional relationships.]]>
<![CDATA[DISEMINASI KERUKUNAN UMAT BERAGAMA MODEL PESANTREN MAHASISWA DI PURWOKERTO ]]>
<![CDATA[Moh Roqib]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 15 No 2 (2017): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v15i2.1089
<![CDATA[This paper captures the tolerance of religious community as a dis- semination model implemented by an-Najah Islamic Boarding School for University Students motored by Kiai (Islamic Expert) and followed by Santri (Islamic Boarding School students). There were two dissemination approaches that had been conducted by an-Najah, they were academic and direct approaches through daily life. In terms of academic approach, it was conducted through Islamic studies such as reviewing classical Is- lamic book ( Kitab Kuning ) as the general characteristic of Islamic board- ing school reference, seminar, and dialogue with Moslem and non-Mos- lem scholars. Besides of those Islamic studies, an-Najah students were also taught about the nature of tolerance to face the diverse opinions and beliefs of other religions. In addition, an-Najah students were also intro- duced the diversity as well as the value of tolerance in living laboratory in the form of life skill training and community service involving the stu- dents and youth interfaith cooperation. The process of tolerance dissemi- nation had been conducted regularly and incidentally. Therefore, those practices could be maintained as a routine activity. To sum up, the pri- mary theoretical and practical studies implemented in Islamic boarding school could broaden the insightful perspective and pure heart as what was established through the Islamic boarding school tradition in line with the value of prophetic education.]]>
<![CDATA[TRADISI PENGAJIAN KITAB TURÂTS MELAYU- ARAB DI PULAU SERIBU MASJID DAN SERIBU PESANTREN, LOMBOK, INDONESIA ]]>
<![CDATA[Fahrurrozi Fahrurrozi]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 15 No 2 (2017): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v15i2.1090
<![CDATA[This paper focuses on the recitation and preservation of Arab- Malay Turast book reviews in Lombok, West Nusa Tenggara, which clas- sified into four sections: 1) Recitals ( Khalaqah ) 2) Public preaching from The Majelis Dakwah (Islamic Da’wa council) and The Para Tuan Guru’s ( Asâtiz) focused group studies ( Majelis Taklim ). 3) Formal material stud- ies at Islamic boarding schools ( pesantren ) 4) Reading of Malay Islamic books by commoner in several religious activities. This study is signifi- cant because, The Arabic-Malay books are considered as a treasure for the Archipelago and yet, it is starting to fade among the Malay Islamic society. This also seen from the more and more lack of interest in speak- ing and writing using Arab-Malay language. Unlike the era of 18-19 cen- tury, where Arabic-Malay is considered as the most important language among the Malay communities, since it was used in communication and media literacy. The most prominent stretch of the Malay Literacy could be seen in the 14th to 16th century where many books are translated, composed or adapted into several languages, includes Malay, Javanese, Sundanese, Bugis and many others. In fact, some Islamic Indonesian au- thors also re-wrote the books with similar style and content closed to the original book. Moreover, the tradition of reading and reviewing Islamic Malay books have long taken place in the midst of society. It was both read on the public preaching or individually, such as the research of the Sabilal Muhtadin fiqh’s book by Syeikh Arsyad Banjar; Kitab Perukunan Ibadah Doa dan Zikr (worship, praying and remembrance), Hidayatus Salikin on Sufism; Fiqh’s and Sufism’s Al-Muhtadi Masa’ilah which is also commonly used in nyaer form (reading the Arab-Malay books in a singsong manner); Qishashul Anbiya ; Kifayah al-Muhtaj; Nur Muhammad , and the story of the Husain bin Ali’s killing.]]>
<![CDATA[INTELLECTUAL RELIGIOSITY OF ISLAMIC BOARDING SCHOOL IN A. MUSTOFA BISRI’S POETRY ]]>
<![CDATA[Abdul Wachid B.S.]]>;
<![CDATA[Herman J. Waluyo]]>;
<![CDATA[Rachmat Djoko Pradopo]]>;
<![CDATA[Suyitno Suyitno]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 15 No 2 (2017): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v15i2.1103
<![CDATA[This paper seeks to uncover A. Mustofa Bisri as a literary writer who “departs from Islamic boarding school†which conveys intellectual religiosity through poetry. The concept of thinking used in this paper by exposing poetry as text, the world of Islamic boarding school as a con- text, and the interrelations both in poetry and religious Islamic intellectu- als as contextualization. First, the intensity of the written poetry is based on the intellectualreligiosity in theIslamicboarding school, so it is reli- giously timeless, and beyond the limitations of language usage. Aspects of events, aspects of experience, and aspects of the view of life (weltan- schauung) unite in the particular language and culture. Secondly, the prin- ciple that the idiocencracy of religious poetry based on Islamic values in the form of a poetical language is important to mark one’s poet as the context of the poetical of A. Mustofa Bisri. It should be interpreted not only as a symptom of poetical language that breaks away from the mean- ing of poetry (the religious experience expressed and simultaneously dis- played in poetry), but also the dynamics interrelated between poets, po- ems, and cultural backgrounds that surround them. Third, the religious experience manifested in the language of poetry is the deepestform of religious intellectual abstraction, i.e., divined and cherished love. This condition is shaped by the crystallization of knowledge as an action in the deepest dimension of one’s humanity to voice inner perceptions. By loving God, people will love God’s creation, man and the universe, as he loves himself. By loving each other and the universe as God’s creation, a lover will treat himself as a person of faith and do good deeds, and remind each other to hold fast to the truth, and remind each other to be patient. The concept cannot be separated from the perspective of al-Qur’an and al-Hadith.]]>
<![CDATA[AKOMODASI PESANTREN PADA KESENIAN RAKYAT DI CANGKRINGAN, SLEMAN, YOGYAKARTA ]]>
<![CDATA[Kholid Mawardi]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 15 No 2 (2017): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v15i2.1334
<![CDATA[This study investigated the construction of thoughts by KH. Ahmad Masrur and al-Qodir Islamic Boarding School to accomodate folk art; to reveal the relationship among KH. Ahmad Masrur, al-Qodir Islamic Boarding School, and folk art communities in Wukirsari village; and to find out the approaches of accommodation implemented in the folk art Village. The findings of this study led to some conclusions. First, on the one hand, Mr. Masrur (an Islamic expert) wanted to send the goodness and the beauty of Islam not only to be achieved by Moslems but also by other religious community. On the other hand, the folk art community wanted to maintain their existence in the diverse society. Therefore, those two intentions are linked to each other in order to accomplish those goals. Second, the relationship among Mr. Masrur, al-Qodir Islamic Boarding School, and Wukirsari village folk art community; in terms of historical context, it was the repetition of the relationship pattern in the past time that occured during the Islamisation process in Java. It was carried out by placing the locality as the basis of Islam. Mr. Masrur, al-Qodir Islamic Boarding School put themselves as the exponents of folk art; Mr. Masrur had the role as the patron and the community folk art had the role as the clients, and the overall relationship was accomplished based on mutually beneficial relationship. Third, the forms of accommodation roposed by Mr. Masrur towards folk art in Wukirsari village were through compromise and tolerance. The form of the compromise was visible through the willingness of both parties to feel and understand the circumstances of one to each other party. As for the form of tolerance, it was implemented by Mr. Masrur and al-Qodir Islamic Boarding School deliberately to avoid various disputes and conflicts.]]>
<![CDATA[RELASI KIAI-SANTRI DI PESANTREN FUTUHIYYAH, DEMAK ]]>
<![CDATA[Suparjo Suparjo]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 15 No 2 (2017): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v15i2.1335
<![CDATA[This writing discusses interpersonal relations between kiai and santri which concludes that ethic-pedagogic communication is a result from closed-distanced relation via habituation process based on unifying reflective-ethics conscience with practical conscience in religious patron- age social relation ethics value based. Both value and the practice of ethic- pedagogic communication tradition, in terms of interpersonal communi- cation between kiai and santri, contain positive and negative effects. The sense of kinship becomes an ideal value which should be preserved and adopted in educational system outside pesantren. The charisma-tization and symbolization towards kiai, create more awareness in studying pro- cess and maximizing self development during a period in pesantren and even beyond. Kiai - santri interpersonal communication restores many nega- tive - unproductive attitudes deliberately and ramifies positive - construc- tive side in everyday life. The more reflective conscience arises in many pesantren communities, significantly cementing the tradition. And if this habitus collectively formed and more and more become a tradition, this could affect to each person who enter the pesantren . This transformation into tradition could possibly occured because of the “abration of tradi- tion†process.]]>
<![CDATA[NILAI-NILAI KITAB TARJAMAH SABIL AL-‘ABID ‘ALA JAWHARAH AL-TAWHID PADA MASYARAKAT PESANTREN KETURUNAN JAWA DI SELANGOR ]]>
<![CDATA[Mohd Taufik Arridzo bin Mohd Balwi]]>;
<![CDATA[Bani Sudardi]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 15 No 2 (2017): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v15i2.1336
<![CDATA[Muhammad Salih Ibn ‘Umar Semarang is one of the scholars from Java who lived during the colonialism of Netherlands in 19 th century un- til the early of 20 th century (1820-1903). He wrote a lot of religious books in Pegon Javanese language. One of his books is the book of Tarjamah Sabil al-‘Abid ‘ala Jawharah al-Tawhid . The book elaborates the principles of one God conception in terms of ahlu Sunnah wa al-Jamaah . Although Muhammad Salih bin ‘Umar Semarang has never been in Malay Peninsula, but his books including Tarjamah Sabil al-‘Abid ‘ala Jawharah al-Tawh id has entered Malay Peninsula and been read as well as been learned by the societies of Malay Peninsula especially the descendants of Javanese society. The book gives sufficient and thoughtful knowledge regarding one God conception. The targeted readers and learners of Tarjamah Sabil al-‘Abid ‘ala Jawharah al-Tawhid are the ordinary Islamic community, especially the Javanese descendants. Therefore, this paper discusses some principles elaborated in the book that influence the faith of Javanese descendants who live in Malay Peninsula based on Ahlu al- Sunnah wa al-Jamaah principles.]]>
<![CDATA[KONSEP MULTIKULTURAL PERSPEKTIF KH. IMAM ZARKASYI ]]>
<![CDATA[Dakir Dakir]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 15 No 2 (2017): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v15i2.1337
<![CDATA[The purpose of this study is to identify and analyze the thoughts of Islamic multicultural education proposed by KH Imam Zarkasyi in or- der to find the rationale and the construction of thoughts as well as the contribution to Islamic civilization in Indonesia through historical-philo- sophical approach. The results of the study showed that the rationale of Islamic multicultural education proposed by KH. Imam Zarkasyi referred to the principle of the unity of man or unity of creation and the unity of knowledge, as a reflection of the nature of one God conception. The in- terpretation of the concept created internalization approach regarding the spiritual reason in which every human work stepped on the objective value and implications on the orientation of God as the minimum ratio- nality to release the negative spirit, dichotomy, liberalization of science, socio-cultural, fanatics of tribes/nation/race/ethnic group/culture, or the overall types of the local/national/international students’ souls through the integration of the value in terms of diverse knowledge and socio- cultural values based on Islamic teaching values, cultural philosophy of Indonesian identities, socio-cultural diversity of local/national/interna- tional students and the integration of Education Center in terms of social structure equal to the form of communal religious, had formed a balance of value function and changes of attitudes, intellects and the strength of local/national/international Moslems as the power of socio-religious Mos- lems in Indonesia in order to foster peace throughout the world. The above findings showed the integrated points of view on religion, metaphysics and reason that determined the consciousness of human morality, not as the guidance of thoughts and ratio.]]>
