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KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture)
Published by Institut Agama Islam Negeri Madura
ISSN : 24423289     EISSN : 24424285     DOI : https://doi.org/10.19105/karsa
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Languange, Linguistic, Communication & Media Social Sciences
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.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 526 Documents
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Normativity-Deductivity of Ibn Rusyd’s Bidâyah Al-Mujtahid Wa Nihâyah Al-Muqtashi Jamal Abdul Aziz
Karsa: Journal of Social and Islamic Culture Vol. 24 No. 1 (2016): Islam, Culture, and Law
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v24i1.1000

Abstract

Ibn Rusyd,  better known as  Moslem philosopher, but he was actually   an expert in other fields, among which was islamic jurisprudence (fiqh).  He wrote a monumental work in the field of Islamic jurisprudence, namely the Bidâyah al-Mujtahid wa Nihâyah al-Muqtashid. This book compiles the book systematically, logical, and comprehensive, and serves a variety of opinions from various schools of jurisprudence that developed at that time objectively. This paper examines about Muqaddimah Bidâyah Kitab al-Mujtahid that comprise theories of understanding religious text (al-adillah al-shar’îyah) underlying causes of dissent which will be described in it, also on the systematization of this book. I finally concludes that the book Bidâyah al-Mujtahid wa Nihâyah al-Muqtashid is fiqh comparison described systematically-logical-argumentative and contains themes of fiqh holistically-comprehensive.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.1000
Legal Istinbath Method of PERSIS in Modernism Spirit and Islamic Reformation Asep Sopian
Karsa: Journal of Social and Islamic Culture Vol. 24 No. 1 (2016): Islam, Culture, and Law
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v24i1.1002

Abstract

This article proved that taking asbaab an nuzuul into consideration , and also paying attention to  the social , cultural, and historical background of the revelation, will lead to a more contextual intepretation of the quran. Meanwhile, the method of dragging out the law (istinbaath al hukm) are  successively through taking the  instruction of Quran, and then Hadist .  Personal opinion (ijtihad) is implemented when the law problem is not mentioned in the text (Quran or Hadist). The rise of different religious understanding between PERSIS and other Islamic religious organization was deeply influenced by the different methode of dragging law (istinbaath al hukm), the position of Nasakh-mansukh, the criteria of the Hadist validity, the position of hadist related to the fadlaail, position of asbaab an nuzuul and asbaa al wuruud,. Based on the findingand discussion of this methode of dragging law (istinbaath al jukm) and the Islamic legal decision (fatwa) of PERSIS, it.s proved that PERSIS is one of the Islamic reformation movement s which tends to understand religious text contextually.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.1002 
Al-Wa‘d as Muhallil of Multi Contract (Ambiguity of Applying Al-Wa’d in Modern Transaction) Muhammad Maksum
Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v24i2.1003

Abstract

Wa’d (the unilateral promise) is an alternative for separate multi contract in one transaction and ribâ that are prohibited with Islamic law. The application of this promise faces difficulty because of difference of principle between unilateral promise that is not binding and the business practice that based on rule of law. The fatwa of DSN, in one side, use both unilateral promise (wa’d) and bilateral promise (muwâ’adah), and other side, consider such as binding in case and not binding in other case. This indicates the difficulty for applying wa’d at the modern contract. Fatwa of DSN has tendency on binding the promise, especially uni-lateral promise. The consequence of this binding is the confusion between promise and contract and the perform of both at the transaction.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i2.1003 
Politik Hukum Pemerintah Republik Indonesia pada Era Otonomi Daerah (Studi atas Otonomi Hukum di Provinsi Aceh) Moh. Fauzi
Karsa: Journal of Social and Islamic Culture Vol. 24 No. 1 (2016): Islam, Culture, and Law
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v24i1.1006

Abstract

Lahirnya Orde Reformasi telah melahirkan berbagai perubahan politik hukum. Politik hukum, di antaranya adalah pemberian privilage bagi daerah-daerah tertentu dengan sebutan sebagai Daerah Istimewa, yang di antaranya diberikan kepada Aceh. Melalui keistimewaan ini, Aceh dapat menerapkan hukum pidana (hukum jinâyah). Hal tersebut menunjukkan terjadinya perubahan politik hukum, dari paradigma unifikasi hukum menjadi pluralisme hukum. Provinsi Aceh diberikan kewenangan menerapkan hukum pidana Islam (jinâyah), yang peradilannya dijalankan oleh Mahkamah Syariah. Perubahan ini melahirkan teori pelimpahan wewenang otonomi hukum, yakni adanya pelimpahan wewenang pelaksanaan syariat Islam, kewenangan Mahkamah Syariah menangani perkara pidana, dan kewenangan membuat hukum materiil dan hukum formal yang pengaturannya diserahkan kepada Qanun serta kewenangan Qanun tentang jinâyah untuk mengatur jenis dan besarnya hukuman tanpa terikat batasan yang berlaku bagi Qanun selain jinâyah. Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.1006 
Hukum Pidana di Kesultanan Melaka Abad ke-15 dan ke-16 M Ayang Utriza Yakin
Karsa: Journal of Social and Islamic Culture Vol. 24 No. 1 (2016): Islam, Culture, and Law
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v24i1.1007

Abstract

Artikel ini membahas masalah hukum pidana di Kesultanan Melaka pada abad ke-15 dan ke-16 M. Sumber utama tulisan adalah Undang-Undang Melaka (UUM), kitab hukum Kesultanan Melaka yang disunting oleh Liaw Yock Fang. Penulis menemukan bahwa hukum adat dan hukum Islam menjadi sumber hukum pidana di Melaka sebagaimana terdapat di dalam UUM. Tapi, pasal-pasal yang ada di dalam UUM tidak diterapkan di dalam kehidupan masyarakat Melaka. Yang diterapkan adalah hukum adat yang masih dipengaruhi oleh Hindu, agama yang dianut saat itu sebelum datangnya Islam. Hukum Islam menjadi alternatif hukum adat di Melaka yang bersumber dari berbagai mazhab fikih di dalam Islam. Artikel ini menunjukkan bahwa perubahan dan peralihan hukum suatu masyarakat sangat dipengaruhi oleh perubahan politik dan agama yang dianut penguasa. Dalam konteks Melaka, hukum adat yang dipengaruhi oleh Hindu beralih dan berubah secara perlahan kepada hukum Islam (baca: fikih).Copyright (c) 2016 by KARSA. All right reservedDOI: 10.19105/karsa.v24i1.1007
Acculturation of Javanese And Malay Islam in Wedding Tradition of Javanese Ethnic Community at Selangor, Malaysia Abid Rohmanu
Karsa: Journal of Social and Islamic Culture Vol. 24 No. 1 (2016): Islam, Culture, and Law
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v24i1.1008

Abstract

This study is to see the level of acculturation of Javanese and Malay Islams in Javanese community wedding at Selangor Malaysia. According to the theory of culture, each culture has a uniqueness, as a individual uniqueness. The unique culture of Javanese ethnic wedding in Selangor is believed to be a process of negotiation between Malay and Javanese culture.. Acculturation theory is used in this research to explain and understand the reality of that culture. The study concluded that ethnic wedding traditions of Javanese Islam in Selangor pointed to the high level of acculturation. The acculturation leads to a “substitution” and “syncretism”. The substitution refers to the meaning that the Javanese tradition for the most replaced with new cultures (Malay). Acculturation can also be said as a cultural syncretism, the mixing of these two cultures into a new culture that are distinctive.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.1008
The Existence of Mèkol Nyo’on Formula in Tradition of Inheritance Division in Madura Maimun Maimun
Karsa: Journal of Social and Islamic Culture Vol. 24 No. 1 (2016): Islam, Culture, and Law
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v24i1.1009

Abstract

The tradition of the inheritance division in Madura knows a term namely mèkol nyo’on formula or formula 2:1. However, nowaday, the existence of that formula is very difficult to find in its implementation, although it still very sticks in each individual mind until now. This research describes what kind of traditions that have replaced the mekol nyo’on formula and why it happens in Madurese society whom are well known as very religious society. This research takes place in Pamekasan regency where most of the populations are moslem. By implementing sociological-descriptive approach, this research concludes that the tradition of mèkol-nyo’on formula has been replaced by the different formula, which emphasizes more on the goodness and benefits to all the heirs regardless of gender. with the main standard of equality in economic prosperity and humanity among fellow brothers in the family, where men and women have the same opportunity. Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.1009
Cockfighters in The Legal, Religious, and Social Perspectives Ismail Ismail
Karsa: Journal of Social and Islamic Culture Vol. 24 No. 1 (2016): Islam, Culture, and Law
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v24i1.1010

Abstract

This study examines the issues related to religious behavior in terms of religious beliefs, religious observance, motivation of doing cockfights, and social perception of cockfighters. From the data analysis found that: first, according to Islamic law, cockfighting is haram, while according to the positive law cockfighting accompanied by gambling is a crime. Secondly, according to their involvement, the cockfighters can be grouped into: tokang tanggha’, bhutto, and petaro (gamblers). Thirdly, in the context of belief, the cockfighters remain consistent in his religion (Islam). Fourth, religious observance for cockfighters is simply the practice of social worship. Fifth, is the motivation for cockfighters, among others, are friendship, art, gambling, prestige, and media of communication to solve the social problems. Sixth, the public perceives the actor of cockfighting as someone who still does not get guidance from Allah.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.1010  
Method of Takhshîsh with Al-‘urf and Its Presence in Madura’s Traditional Rule Fahruddin Ali Sabri
Karsa: Journal of Social and Islamic Culture Vol. 24 No. 1 (2016): Islam, Culture, and Law
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v24i1.1011

Abstract

Basically, there is no contradiction of the quranic instruction and the sunnah (prophet tradition). The contradictive perspective is only exist in the mind of the mujtahid. Among the kinds of spesification (takhshih) is specification through custom (al urf). If the spesification through custom which is elaborated by ulema of ushuul al fiqh (the foundation of  Islamic jurisprudence) correlated with the Madurese customary law, it will be assumed that this contradicts with the Madurese customary law. This descriptive library research proves tha some part of Madurese custom can specify the general diction or lafd such as in the case of endowement of money for mosque and sale the living corp. But some of Madurese custom lawa can not specify the general diction or lafd such as in the custom of salep tarjha and the marriage of the second daughter.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.1011
Community Development In Coastal Society Based on Islamic Values Perspective In Tanjung Village, Pademawu, Pamekasan Trisnawati Saleh
Karsa: Journal of Social and Islamic Culture Vol. 25 No. 1 (2017)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v25i1.1028

Abstract

Empowering communities in Tanjung region shows a reflection of the manifestations of Islamic values that appear on the socio-economic life of society. Directly or indirectly characteristics appear in the civility of society both in the association that is civilized, personal piety and social piety. Empirically also happens strengthening the spiritual sphere through strengthening institutions such religious Al-Azhar Mosque, Al-Qur’an education program (TPQ) Nurul Huda, Pengajian Rutinan (spiritual dimension); strengthening institutions, especially in the field of education both formal and non-formal form of pre-school (TK) Harapan, early childhood education (PAUD) Bina Harapan, smart-house (Rumah  Pintar)  and library (Perpustakaan Harapan)  and coastal environmental education (intellectual dimension); and there was a strengthening in economic evident from the emergence of entrepreneurship programs through Family Empowerment Station (Posdaya) Harapan Mandiri and cadre empowering (economic dimension).Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i1.1028 

Page 37 of 53 | Total Record : 526

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