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
526 Documents
<![CDATA[The Ahl al-Kitâb Conception in Islam: Dialogue with Religious Pluralism Proponents [مفهوم أهل الكتاب في الإسلام: الحوار مع أنصار التعددية الدينية] ]]>
<![CDATA[Harda Armayanto]]>
<![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.v25i1.1247
<![CDATA[The discussion about Ahl al-Kitâb enters into the study of religious pluralism. According to the supporters of this understanding, Ahl al-Kitâb consists of all religious people who have the holy book. So, all religious people can be mentioned as Ahl al-Kitâb. This opinion differs from classic commentators in Islam. Al-Thabari argued that Ahl al-Kitâb are only Jews and Christians. Moreover, Imam al-Shafi'i’s terminology was tighter, that Ahl al-Kitâb are only Jews and Christians from the descendants of Israel. This discussion is important because the criteria of Ahl al-Kitâb is related to the concept of salvation that exists in religions. For that reason, this article is going to place the meaning of Ahl al-Kitâb referring to the Qur'an and the Prophet's tradition. The writing of this article refers to the books of classical Muslim (turâts) as well as the works of contemporary authors who carry the notion of religious pluralism. Then, writer compares and concludes the Islamic teachings of the People of the Book. It is known that the People of the Book are Jews and Christians, not the others. Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i1.1247]]>
<![CDATA[Sexual Ethics in Pesantren Literature (Sexual Regimentation in Qurrah al-Uyun) ]]>
<![CDATA[Elya Munfarida]]>;
<![CDATA[Siti Chamamah Soeratno]]>;
<![CDATA[Siti Syamsiatun]]>
<![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.v25i1.1263
<![CDATA[The widespread pornography has yielding enormous negative effects for especially women and their born children ranging from diseases, abortion, death, unhealthy sexual life, and so on. These excesses generate from the crisis of sexual ethics that degrade sexual acts as merely for temporary and biological objectives. Using both hermenutics and mainly discourse analysis, this paper seeks to find out the representation of sexual ethics in Qurrah al-‘Uyun and the ways subject being subjectivated in the discourse. This paper finds out that sexual regimentation in Qurrah al-‘Uyun is constituted based on the benefit of sexual act and its danger. The religious and medical precautions are established in order that subjects will follow the recommendations and avoid the cautions to hinder harmful effects the sexual acts may generate for them and their progeny. The goals of sexual acts, favorable times for progeny and pleasure and ritual for sexual acts are so much determined in line with natural, rational and religious arguments. Within this context, they have to apply self restriction and stylizing their sexual behavior according to the determined regimen either alimentary or sexual to gain benefit for future.Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i1.1263 ]]>
<![CDATA[Local Wisdom Values in Sayu Wiwit Folklore as The Revitalization of Behavioral Education ]]>
<![CDATA[Firdauzia Nur Fatimah]]>;
<![CDATA[Edy Tri Sulistyo]]>;
<![CDATA[Kundharu Saddhono]]>
<![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.v25i1.1266
<![CDATA[This article attempts to describe the value of local wisdom found in Sayu Wiwit folklore as a means for revitalizing behavioral education. This study is conducted by using qualitative descriptive approach with the object of research is the value of local wisdom in Sayu Wiwit folklore. The researcher obtains the primary data through observation and direct communication with the respondents in the form of interviewing historians and experts in culture. Furthermore, the data of this study were analyzed by using flow analysis model, these are the following steps: (1) data collection, (2) data reduction, (3) data display, (4) conclusion drawing. The findings show, the values of local wisdom that can be taken from the folklore Sayu Wiwit are confidence, creativity, and behavior that suggested not giving up easily. The manifest of behavioral education can be seen through the values of local wisdom in Sayu Wiwit story, such as nationalism. The behavior and attitude of the main characters reflect the feeling of and care about the country. Those attitudes is showed in the form of the confidence of the characters in Sayu Wiwit story that they do not give up and they tend to be creative when they try to defeat the invaders (Netherland) in Belambangan. The story of Sayu Wiwit is considered as a historical story because it is told orally and this story can be verified with some historical evidences. Puputan Bayu Monument which is located Bayu Village, Songgon District and the name one of heroes who participated in that war is Mas Ayu Wiwit are the several historical evidences. Thus, the values of local wisdom from the folklore can be applied as a behavioral education to foster and develop the spirit of nationalism and patriotism in students.Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i1.1266 ]]>
<![CDATA[Nature Symbols and Symbolism in Sufic Poems of Ibn Arabi ]]>
<![CDATA[Cahya Buana]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 25 No. 2 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v25i2.1304
<![CDATA[Ibn Arabi is regarded as a pioneer of wahdat al-wujud concept seeing that all creatures unite with the essence of God. Ibn Arabi frequently depicts his concepts and thoughts on Sufism through poetries that contain nature symbols. It raises questions in this study: what symbols are in Ibn Arabi’s poetries? What do these symbols mean? Is there a correlation between nature symbols in his poetries with his concept of wahdat al-wujud? To answer those three questions, the author uses qualitative methodology by using a number of both primary and secondary resources for library research. To analyze the symbols, Arabic rhetoric science-based approach is used, especially bayan. The study finds that certain symbols have been used by Ibn Arabi as such sun, moon, star, earth and sky. Ibn Arabi uses the symbols of sun to represent God as the main source of universe, of moon to represent God’s tajalli in His creatures, of sky for the highest attribute of God, of earth for human’s contemptible nature, and of stars bridging the sky and earth representing spirit blown by God onto human. Hence, nature symbols themselves disprove the concept of wahdat al-wujud that has been proposed by scholars so far.Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i2.1304]]>
<![CDATA[Da’wah Culture: The Way of Bumi Langit Institute in Popularizing Tayib Lifestyle at Imogiri Bantul ]]>
<![CDATA[Pajar Hatma Indra Jaya]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 25 No. 2 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v25i2.1308
<![CDATA[This research attempts to describe the Islamic preaching way used at Bumi Langit Institute in fostering Islamic lifestyle, especially tayib food consumption pattern, so as to be accepted by the society, including non-Moslems. In order to get an answer to such issue, the researcher conducted interviews to 15 informants, observation, and documentation study. This research found that a superiority of the preaching way at Bumi Langit Institute is the ability to unite some lessons contained in the Qur’an with some current empirical realities as well as present an example of living Qur’an, starting from food to the management of agriculture which can directly be learn, practiced, enjoyed, selfie, and adopted as a lifestyle at home. Bumi Langit gives a lot of scientific surprises showing that the long-left lifestyle and the unimagineable Islamic knowledge reserve far more priceless benefits than the lifestyle that is currently upheld. In addition to logical preaching messages that could be proven by empirical data, the preaching messages delivered at Bumi Langit are also supported with other uniqueness, starting from the figures of the preachers and the establishment of Islamic preaching segmentation for young-middle class who are familiar with gadget. Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i2.1308]]>
<![CDATA[The Tolerance Value in Habiburrahman El Shirazy’s Novel Ayat-Ayat Cinta 2 ]]>
<![CDATA[Anis Kurnia Miftahul Husna]]>;
<![CDATA[Andayani Andayani]]>;
<![CDATA[Suyitno Suyitno]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 25 No. 2 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v25i2.1341
<![CDATA[The value of tolerance which inherent in the individual soul in this era of globalization began to collapse. Therefore, there are many cases of intolerance that increase every year. The novel of Habiburrahman El Shirazy "Ayat-Ayat Cinta 2" created with a high content of tolerant attitude which is able to inspire readers to imitate the commendable attitude of tolerance in coexistence with a pluralistic society like Indonesia. The purpose of this study was to explain and describe the forms of tolerance values contained in the story in the novel Ayat-Ayat Cinta 2 by Habiburrahman El Shirazy. The technique of collecting data was done by purposive sampling according to subject matter that studied. Data analysis technique in this research was done by interactive analysis model, namely: (1) data collection, (2) data reduction, (3) data presentation, and (4) drawing conclusion. The forms of tolerance that were highlighted in the novel Ayat-Ayat Cinta 2 mostly came from Muslims society in Scotland, thus reflecting the teachings of Islam, although there were some who came from Scotland or even non-Muslims. The use of forms of tolerance values in the novel Ayat-Ayat Cinta 2 was poured in sentence form, real action, and debate. The reflection of visible values of tolerance did not distinguish between social status, geographic position, and level of human education. This research reveals the story behind a fascinating soul-building novel. Using descriptive-qualitative methods, this study found superior side of a tolerant value in Habiburrahman El Shirazy's novel Ayat-Ayat Cinta 2. The values of tolerance were respect and appreciate human diversity.Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i2.1341]]>
<![CDATA[Shifting Paradigm of Modern Islam Fundamentalism as Islamized Space Autonomy in Indonesia ]]>
<![CDATA[Eko Ariwidodo]]>
<![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.v25i1.1357
<![CDATA[Idealism various groups of political Islam failed to change the political landscape of the Middle East and some other regions. Political Islam is not won power, while the old regimes are still in power. Western powers are increasingly plugging hegemony (political, economic, cultural) in the region. Political Islam is also not always successfully display the values contained in the ideals of fundamentalism in the form of the application of religious laws in politics. Islamic fundamentalists in some places only produce changes that are not significant in the fields of law, politics and economics. In this case, fundamentalism does emphasize the application of Sharia totally, but often do not care about the character of the political system. The variant of the traditional and modern fundamentalism fundamentalism can be seen also shift to the neo-fundamentalism. Orientation and strategy of neo-fundamentalism is the master of society through social action, far from being revolutionary, neo-fundamentalists are now entering into civil society and political classes. Although the character of the revolution is lost, the symbols of Islam seeped into the public and political discourse of Islam. Neo-fundamentalism seeks re-islamization society at grassroots level, and no longer through the country. Fundamentalists are directing the struggle in the birth of an Islamic society and Islamic space. This shift has seen as a symbol of Islamic fundamentalism in the political failure that resulted in a significant change in the weight of thought and movement.Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i1.1357]]>
<![CDATA[Rokat Tèkos Jhâghung (Ritual of Repellent of Maize-Eating Rats in East Madura: A Phenomenological Study) ]]>
<![CDATA[Mohammad Hefni]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 25 No. 2 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v25i2.1378
<![CDATA[East Madura, ie Pamekasan and Sumenep regencies, has an agricultural pattern that focuses on dry ecology. Therefore, the area is very suitable for the cultivation of maize crops. Various efforts have been made to improve the productivity of maize, both in terms of natural resource management and human resource improvement. This paper presents an another attempt, namely the supernatural effort through the rokat tèkos jhâghung ritual believed by the local farmers that it was able to repel maize-eating rats so that the productivity of maize will increase. This qualitative research conducted in Taghedhân kampung, Airmera Village, Sumenep by using the social theory of phenomenology, resulted in the finding that the rokat tèkos jhâgung ritual is a ritual of petition to Allah Almighty so that the maize crops of the village community are not encroached by the rats with the spiritual help of tarètan sè empa' (the four sisters), ie Sariyâ as a symbol of aèng kabâ (amniotic fluid), Nuriyâ as a symbol of tamonè (placenta), Bhuwana as a symbol of tontonan (umbilical cord), and Bhuwani as a symbol of dârâ (blood). This effort provides an alternative to the expulsion of rat pests that damage crops from rice fields, after previously there is a natural effort in expelling rat pests from rice fields in Bali through the recording of gamelan blaganjur sounds. Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i2.1378]]>
<![CDATA[The Perception of Mystical Advertising in Television Among Muslim Community (Study on Advertising of Elastex Paint Version “Rain-Handler”) ]]>
<![CDATA[Windhi Tia Saputra]]>;
<![CDATA[Drina Intyaswati]]>;
<![CDATA[Ratu Laura MBP]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 25 No. 2 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v25i2.1385
<![CDATA[Television has become an effective medium to educate and provide information to the public but misused television can be a powerful medium to spread negative messages. There are several types of television shows that actually cause concern in the community because of the wrong perception that was captured from the television show. The purpose of this study is to find out how the perceptions of the Muslim community to advertising of Elastex paint products that use a mystical approach to advertising on television. This research uses qualitative research approach with descriptive method. Sampling method using judgment sampling, that is from a Muslim audience. The research data was taken through depth interview technique to 10 selected informants. The viewer's perception of the Elastex paint ad showed that most viewers deplore the existence of a rain-handler that gives the impression of being a savior from the rain in the ad, which should be a savior is the power of God. The model in the Elastex paint ad is quite interesting and credible, only a few spectators perceive that the rain-handler does not fit the real character of the shaman. Overall the ads are good and display a creative form of advertising.Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i2.1385]]>
<![CDATA[Linking Arabic, Islam, and Economy: Onomastics on Business Name of People of Arab Descent in Indonesia ]]>
<![CDATA[Eric Kunto Aribowo]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 25 No. 2 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v25i2.1390
<![CDATA[Name has a great influence in building the success of a business. The business strategy of people of Arab descent is to use Arabic words rather than English words to build the image of his shop. This paper explores how the use of Arabic words and strategic reasons of Arab descendants in Pasar Kliwon, Surakarta designates as the name of his shop. The data were taken by observing and taking pictures of store names from promotional media: store board, banner, and neon box followed by interviews with 10 shopkeepers. The data are then analyzed by classify the store names from the writing system and tracing the reference words used. The results show that business names are more dominated by single Arabic words; a small portion is an Arab-English combination. The bussiness names are derived from the proper name, surname, and places that have an Islamic nuance. This activity aims to build a positive image in the minds of consumers, showing the identity of who the owners and commodities, as well as convince consumers of halal products.Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i2.1390]]>
