KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture)
KARSA is a peer-reviewed national journal published by Institut Agama Islam Negeri Madura. It has been nationally accredited SINTA 2 since 2017 by Ministry of Research Technology and Higher Education of Republic Indonesia. It is published twice a year (June and December). It publishes articles of research results, applied theory studies, social issues, cultural studies, and Islamic culture issues. The aim of KARSA is to disseminate cutting-edge research that explores the interrelationship between social studies and (including) culture. The journal has scope and seeks to provide a forum for researchers interested in the interaction between social and cultural aspects across several disciplines. The journal publishes quality, original and state-of-the-art articles that may be theoretical or empirical in orientation and that advance our understanding of the intricate relationship between social science and culture. KARSA accepts manuscript with a different kind of languages are Indonesian, English, Arabic, or French.
Articles
532 Documents
<![CDATA[Zakat in “Qanun†(Aceh Local Law): The Impact to Zakat Management as the Local Government Original Revenues in Baitul Mal of Aceh [الزكاة ÙÙŠ "القانون" (النظام المØلي ÙÙŠ آتشيه): تأثير إدارة الزكاة كالإيرادات الأصلية للØكومة المØلية ÙÙŠ بيت المال الآتشي] ]]>
<![CDATA[Musa, Armiadi]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 26, No 1 (2018) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v26i1.1832
<![CDATA[Zakat is considered as one of the sources of the original revenues of the local government (PAD) and is managed by Baitul Mal, whether at the level of Aceh province or at the level of the municipality and the city. It is regulated and codified in Indonesian Law No. (11) of the year 2006 regarding the Government of Aceh (UUPA) in the section of 108. The arrangement of this law has raised a number of serious problems and can be said to be a hasty and incautious movement done by Aceh government, because forcing the implementation of the governmental financial system in the mechanisms of organizing zakat and the inefficiency of the Aceh government to create special derivatives of zakat make this institution does not enjoy the independence and flexibility in organizing Zakat. The negative effects of applying this system in zakat have hampered the organization of zakat as well, especially in terms of the distribution, disbursement and efficient use of Zakat and the preparation of its reports. Employees also feel under the specter of criminalization of the designated authorities. Therefore, this research suggests that the zakat system should be set up in a special system, in a special mechanism and in a special account number. It should not be equalized with the other original revenues of the local government (PAD).]]>
<![CDATA[Fiqh Al-Ikhtilaf and Science: A Discourse of Preliminary Differences of Lunation In Indonesia ]]>
<![CDATA[Jayusman, Jayusman]]>;
<![CDATA[Dermawan, Oki]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 26, No 2 (2018) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v26i2.2001
<![CDATA[Differences of determination lunation initial always happened in Indonesia. Indonesia actually has a lot of experts in the field of falak and Astronomy, but make inductive inferences are often done. In this paper will discuss: What lies behind the differences early lunar month in Indonesia? How Fiqh al-Ikhtilaf and Science analyze the differences in the lunation beginning? How alternative unification lunation difference in the initial determination in Indonesia? The research method used is qualitative. This study uses the approach of Fiqh al-Ikhtilaf, astronomy, and falak. The collecting data techniques are documentation and interviews. Data analysis due to collect data process. Initial determination of the lunation differences in Indonesia's background are: difference understanding in syar'i argument, certain belief, methodological issues into theological and dogmatic. The problems analysis of differences in initial of lunation in Indonesia are associated with the method and results of calculations in preliminary determination, it is an area of science, related to the selection criteria for the initial month of the lunar is a Fiqh al-Ikhtilaf field. Bids for the initial determination of the difference unification lunation in Indonesia are: agreement methods and criteria are used as guidelines in determining the beginning of lunation, as well as the existence of an authoritative department that sets the initial lunation.]]>
<![CDATA[The Symbolic Interaction of Tandhe’ in Sumenep Madurese ]]>
<![CDATA[Al Humaidy, Mohammad Ali]]>;
<![CDATA[Ariwidodo, Eko]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 28, No 1 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v28i1.1584
<![CDATA[Local culture everywhere presents meaning space as a guideline for people’s lives, even the presence of tradition can be a medium of social transformation. The tandhe’ as one of the local cultural treasures in Sumenep Madura, emerged as an appreciation of past civilizations that believe that tandhe’ is not a mere spectacle but also as a communication medium that contains the values of goodness. Signs implicitly or explicitly important to learn because it often contains the essence of da’wah which calls on humans to remember God. Tandhe’ as a manifestation of local wisdom will be an effective communication medium for building communities when properly packaged, because cultural anomalies can occur at any time. The researcher uses a qualitative approach in the form of field research so that researchers can directly make observations and even participate in contributing ideas as feedback from informants ideas. The presence of tandhe’ has until now experienced a shift in the function and purpose of tandh’ itself. The ancient kings tandhe’ functioned as the media for the propaganda used by Walisongo in order to spread the teachings of Islam. The religious value of the tandhe’ began to fade because the lovers of the tandhe’ began to abandon the teachings taught by the Walisongo. Tandhe’ at the moment is more dominant in the nature of entertainment which aims only for worldly purposes only. Tandhe’ essentially has a symbolic communication used by Walisongo in preaching Islam to the community which is also a symbol of tirakat by human.]]>
<![CDATA[POLITISASI PESANTREN DAN PERGESERAN FUNGSI PESANTREN DI MADURA ]]>
<![CDATA[Prastiwi, Merlia Indah]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 23, No 2 (2015): ISLAM, BUDAYA, DAN PESANTREN ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v23i2.719
<![CDATA[Pesantren is an institution for learning, moral formation, and missionary endea-vor. In Madura, pesantren and kiai are essential elements that could not be separated from the life of the Madurese. Both have become the lifeblood of the Madurese. Being a kiai has its own image in Madura. A kiai is often considered a sacred figure who is always enlightening, who has words and behavior that deserves to be emulated. Inevitably, in Madura they have a lot of mass and followers, which in turn the realms of belief in kiai switch from that of the religious to political nuances in nature. This paper examines how the function of pesantren as a center for religious studies has shifted: from the role of pesantren which is religious nuances to that of more political nuances. From the sample of pesantren in Madura, precisely in three districts (Bangkalan, Pamekasan, and Sumenep) the study found various responses of the function shift of pesantren. In general, although there are some who question kiai involvement in the political sphere, the vast majority of the community supports kiai’s involvement in politics.This fact can be understood because Madurese still position kiai as a major figure and model, thus the involvement of kiai in politics is expected to change the negative image of politics.Copyright (c) 2015 by KARSA. All right reservedDOI: 10.19105/karsa.v23i2.719  ]]>
<![CDATA[Cultural Da’wah and Islamic Education Values in Antar Ajong Tradition of People in Melayu Sambas West Kalimantan ]]>
<![CDATA[Adnan, Adnan]]>;
<![CDATA[Suriadi, Suriadi]]>;
<![CDATA[Mujahidin, Mujahidin]]>;
<![CDATA[Jayadi, Jayadi]]>;
<![CDATA[Mursidin, Mursidin]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 27, No 1 (2019) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v27i1.1537
<![CDATA[Â This study describes the culture in the tradition of antar ajong in Sambas Regency and also the meaning contained in both cultural preaching and the value of Islamic education. This research is about traditional ritual ceremonies of antar ajong as traditional media in preaching and associating Islamic values. This study uses a qualitative approach. The research aims to describe the antar ajong tradition and the value of Islamic education in antar ajong tradition related to (a) its process of carrying out traditional rituals of antar ajong, (b) the purpose of the antar ajong tradition, (c) the function of the antar ajong ritual as a form of da'wah and as value of Islamic education. The traditional ceremony of antar ajong was carried out by the Malay community, Sambas Regency had a social role in order to establish relations with human beings, as well as to have a religious role, namely to establish human relations with the Almighty God. Through the tradition of antar ajong, as a cornerstone for religious development in the community also will be created, and closer to a lifestyle that is opt to Islamic guidance, besides antar ajong tradition contains Islamic values. Therefore, Muslim community in its association reveals positive behavior, because it is directed to always do something good, right through ethics and morals in society.]]>
<![CDATA[Islam in Madurese’s Cosmological Interpretation: Structural Analysis of Tanean Lanjeng in Madura ]]>
<![CDATA[Humaidi, Zuhri]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 28, No 2 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v28i2.3057
<![CDATA[Madurese are known as devout Muslims. Islam and Madurese culture are two integrated identities like two sides of a coin. Islam and Madurese culture shape the value, word view and culture of Madurese people. Then, how significance are these two aspects in its cosmological order? What is Madurese’s cognitive structure in interpreting their world and forming a material culture? These questions are problems that will be revealed in this paper through research on Tanean Lanjeng, which is a typical settlement pattern in Madura. With Levi Strauss's structuralism approach, Tanean Lanjeng is seen as a code of conduct from the cognitive structure of the Madura people who formulate their ideas and actions. Tanean Lanjeng is a surface structure of a culture while the cognitive aspect is a deep structure. This paper further elaborates that the tanean lanjeng settlements in Madura not only have practical and social functions but show certain meanings that reflects the thinking and worldview of the Madurese. Values such as the equality of male and female relations, strong kinship ties, respect for certain figures, and Islam that are so deeply rooted in a structure that determines how Madurese behave, shape culture and interpret the world around them.]]>
<![CDATA[TRADISI KOMUNIKASI DI PESANTREN ]]>
<![CDATA[Nurdin, Ali]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 23, No 2 (2015): ISLAM, BUDAYA, DAN PESANTREN ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v23i2.727
<![CDATA[This research describes the communication process among members of Islamic Boarding School such as kiai, ustadz, and santri. Islamic Boarding School is a kind of spesific subculture with a different set of values compared to dominant culture in the community. Those values form a homogeneous behavior and attitude among the members of the Islamic Boarding School. These results indicate that the tradition of communication in Islamic Boarding School are represented through the communication process between kiai, ustadz, and santri  which happened in such tradition as ‘sowan’, communication model ‘klasikal’, communication model ‘bandongan’, communication model ‘wetonan’, commu-nication model ‘sorogan’, communication model ‘musyâwarah’, and com-munication using symbols like “bell ring sound†and calls. Values acculturation and culture “santri†could emerge as a result of the ‘intra-cultural’ com-munication process in Islamic Boarding School. Because of that homogeneous subcultures, the communication process in the Islamic Boarding School empha-sizes on the process of ‘intra-cultural’ communication.Copyright (c) 2015 by KARSA. All right reservedDOI: 10.19105/karsa.v23i2.727 ]]>
<![CDATA[The Values of Islamic Education in Enmaen Tradition Toward Madurese in Suka Maju Village, Sungai Ambawang District ]]>
<![CDATA[Umam, Saiful]]>;
<![CDATA[Wahjoeharjanto, Djoko]]>;
<![CDATA[Pratama, Ari Alfian]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 27, No 1 (2019) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v27i1.1919
<![CDATA[Enmaen This tradition is carried out after marriage most of couples that carry out this Enmaen tradition do not understand that actually there are many values in that tradition has the same line with Al-qur’an and hadist. The purpose of this research is to find the values in the tradition which has been done for long time by maduranese in the west of Kalimantan. This research used qualitative method with etnografic and descriptive analysis. The western culture which comes to Indonesian rapidly makes some of Madurenese traditions in Suka Maju disappear including the Enmaen tradition itself. It happens because the society, especially Maduranese in coundutcing the tradition like Enmaen, just follow the habit from ancestor, whitout understand about the meaning of this tradition. The Islamic education values in Enmaen tradition are religious values, social empatic, responsibility, loving the country and tolerance.]]>
<![CDATA[Islam, Agrarian Struggle, and Natural Resources: The Exertion of Front Nahdliyin for Sovereignty of Natural Resources Struggle Towards Socio-Ecological Crisis in Indonesia ]]>
<![CDATA[Kodir, Abdul -]]>;
<![CDATA[Mushoffa, In’amul]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 25, No 1 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v25i1.1160
<![CDATA[Indonesia is currently embroiled in social and ecological crisis as a result of the exploitation of natural resources redundant as a consequence of the dominance of the global capitalist system. As a country with a Muslim majority deemed the need for religious organizations to resolve the issue. In 2013, Front Nahdliyin for Sovereignty of Natural Resources (FN-KSDA) was established as a response to the social-ecological crisis in Indonesia. Among NU members (Nahdliyin), the existence of organizations such as FN-KSDA is something new. In the middle of NU's attention to the agrarian conflict and natural resources that are considered quite minimal, until now FN-KSDA moving outside the formal structure of the NU. This study also examines how the perspective of FN-KSDA against the sovereignty of natural resources. This article reviews the importance of the agrarian reform carried FN-KSDA by relying on sources of Islamic law that the Qur'an and Hadith, as well as the results of the NU congress. The agrarian reform and upholding the sovereignty of natural resources made FN-KSDA are already have a legitimacy whether from the main sources of Islamic law, the Qoran and the hadith as well as internal decisions of organizations such as Nahdlatul Ulama.Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i1.1160 ]]>
<![CDATA[The Compliance-Based Coffee Growers of Bondowoso on Regent Amin Said Husni in the Culture of Madurese Society ]]>
<![CDATA[Izzah, Latifatul]]>;
<![CDATA[Sulistiyono, Singgih Tri]]>;
<![CDATA[Rochwulaningsih, Yety]]>;
<![CDATA[Salindri, Dewi]]>;
<![CDATA[Handayani, Sri Ana]]>;
<![CDATA[Januar, Jani]]>;
<![CDATA[Afiah, Neneng]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 27, No 2 (2019) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v27i2.2152
<![CDATA[This study discussed the compliance of the coffee farmers particularly in Sumberwringin Bondowoso against the figure Amin Said Husni. The Regent concerns for the fate of the coffee farmers and public welfare in Bondowoso cannot be inseparable from the religious life of the Regent; implementing policies based on the principles of the Islamic religion. This study aimed to answer the question regarding the causes of the emergence of people’s compliance with coffee farmers to switch the Arabica coffee plant according to the instructions given by the Regent. This study applied the habitus concept developed by Pierre Bourdieu and sharpened using the historical method. The studied population was coffee farmers at district of Sumberwringin (Sukorejo, Rejoagung and Sumberwringin village). This study found that the compliance of the coffee farmers could attract people who originally planted Robusta switched to Arabica coffee as their Regent’s instruction. The compliance of coffee farming communities (majority of Madurese) was hierarchical obedience that became a necessity to be actualized in daily praxis as “normative†binding. The compliance of produce luck to economic conditions as well as improving the welfare of coffee farmers, because the selling price of Arabika is higher than the Robusta coffee.]]>
