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.
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<![CDATA[MEMBANGUN INKLUSIVITAS KEBERAGAMAAN ANTARA MASYARAKAT DENGAN PENYANDANG TUNA DAKSA MELALUI BIMBINGAN FIKIH IBADAH DI “RUMAH KASIH SAYANG” DESA KREBET JAMBON PONOROGO ]]>
<![CDATA[Afif Syaiful Mahmudin]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 1 (2020): Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i1.359
<![CDATA[Persons with physical disabilities recorded under the auspices of the "Rumah Kasih Sayang" institution are 12 people. Ideally, the practice of worship should be carried out easily by everyone, but in fact there are still many people with disabilities who experience difficulties in implementing it, not even a few of them have left worship because of low religious-related understanding and lack of motivation from the community to include persons with disabilities. carry out daily worship obligations. These problems are experienced by people with disabilities, especially physically disabled in the "Rumah Kasih Sayang" in Krebet village. People with disabilities by the community are considered as groups who are no longer obliged to worship, they are sufficiently fostered with a variety of skills obtained from the institution, empowered by breeding goats from compensation without even being physically invited to pray together in the mosque or prayer room. Religious inclusiveness needs to be built between the community and the physically disabled, the community must be given an understanding that as long as the disabled person meets the taklif provisions, there is no privilege that disqualifies the obligation of worship for the disabled. The research questions are: 1) What are the implications of the fiqh guidance of worship for the disabled in the "Rumah Kasih Sayang" Krebet Jambon Village? 2) What are the implications of fiqh material for worship for the people of Krebet Jambon Village ?. To answer the formulation of the problem, the researcher used a Participatory Action Research (PAR) approach. The results of this study are: 1) Deaf people can practice well the procedures of daily worship in accordance with the fiqh hospitality of disabled people while being able to carry out the obligation to worship together with the surrounding community. 2) People get new insights about fiqh worship for people with disabilities, changing their negative stigma towards disabled people and leading to the realization of an inclusive religious culture in Krebet Jambon Ponorogo Village.]]>
<![CDATA[TAUHIDIC PARADIGM SEBAGAI BASIS DALAM MEWUJUDKAN UMAT BERAGAMA YANG TOLERAN DAN MODERAT ]]>
<![CDATA[Nuzul Fitriansyah]]>;
<![CDATA[Rachma Vina Tsurayya]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 1 (2020): Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i1.480
<![CDATA[The issue of religion and tolerance is always interesting to discuss if we know that someone should be more religious, then more tolerant of his attitude towards others. However, various facts that have occurred in the past few decades indicate that the average cases of intolerance are caused by some individuals who misunderstand the concept of religion even to monopolize a truth. The existence of these facts does not mean making religion a scapegoat that can make a person intolerant, more precisely this happens because of the misunderstanding when someone understands some of the concepts that exist in religion itself. One concept that is the core of any religion is the concept of divinity. In Islam the concept of divinity is known as Tawheed which teaches to disperse God. Some muffasir who take focus in the domain of Liberation Interpretation usually use this monotheistic paradigm as the basis of liberation, say for example Amina Wadud with the issue of rejection of patriarchal culture or Farid Essack who uses this paradigm in eradicating apartheid (discrimination against blacks) that occurs in Africa . Therefore in this case the author tries to offer the use of this monotheistic paradigm to minimize the level of intolerance that occurs due to the existence of miss understanding in understanding religious concepts, where the monotheistic paradigm directs that the true human dignity is the same in the eyes of God so that such views are expected can suppress intolerance and monopoly on truth in the name of religion.]]>
<![CDATA[ADAPTASI SOSIAL MAHASISWA ASING DI INSTITUT KH. ABDUL CHALIM PACET MOJOKERTO ]]>
<![CDATA[Puji Laksono]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 1 (2020): Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i1.484
<![CDATA[The era of globalization brings the consequences of increasing the intensity of social interaction of the world community. One of them can be seen from the increase in foreign students who are studying in Indonesia. This research is about the social adaptation of foreign students at Institut KH. Abdul Chalim Mojokerto. The purpose of this research is to know how the social adaptation strategy of foreign students at Institut KH Abdul Chalim Mojokerto. This research was conducted on foreign students at Institut K.H Abdul Chalim Mojokerto. This study uses qualitative methods, ie research that relies on data from what is seen in the field or natural settings. The theory used is the social system theory of Talcott Parsons. Data collection is done by direct observation and in-depth interview. Validity of data is done by using triangulation. The results of this study indicate that foreign students have the motivation to continue their education in Indonesia. In this case, foreign students have motivation that can be categorized into two, namely the structural motivation and cultural motivation. Structural motivation, among others, is the political system and state ideology that does not support the development of Islamic culture. Cultural motivation, among others, is to learn, develop and preserve Islamic culture in their home country. Foreign students consider Indonesia as a tolerant country of difference supported by political ideology in view of religious diversity. It supports the community to develop and practice beliefs without fear of being subordinated by the community environment. Nevertheless, foreign students have difficulties in adapting to education in Indonesia, in this case, is divided into two namely the constraints of Malay and Non-Malay students. The existence of obstacles that make foreign students have a strategy in facing the existing constraints both socially and non-socially.]]>
<![CDATA[TRADISI PUNGGAHAN MENJELANG RAMADHAN ]]>
<![CDATA[Salmaa Al Zahra Ramadhani]]>;
<![CDATA[Nor Mohammad Abdoeh]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 1 (2020): Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i1.495
<![CDATA[“Punggahan” comes from the word ‘munggah’ (Javanese) which means to go up or enter a higher place. According to the world ‘munggah’ implied a change in the direction be better than the “sya’ban” month to holy month of Ramdhan and increase in faith during Ramdhan fasting. Punggahan is a tradition of sending prayers to ancestors who have died before the coming of Ramadhan, meant as a tradition of praying and giving thanks to the glorious month of Ramadhan the moon which is always awaited by its arrival in the world especially Muslims, including Muslims in Indonesia. Various preparations were made to welcome thr arrival of the month of Ramadhan including Punggahan. Punggahan aims to remind muslims that Ramadhan is coming soon, and also send prayers for people who have died. The “pungghan” tradition was introduced by Sunan Kalijaga when spreading islam in Java at the time Sunan Kalijaga used the method of cultur acculturation when spreanding Islam. Punggahan usually done in their respective homes by inviting relatives and neighbors and a kyai to lead thahlil and prayer.The menu that must be provided when uploading is apem, pasung. Pisang and ketan the four mandatory menus that must be available at the time of Pungghan. The menu that is brought during Punggahan has is own meaning by welcoming the coming of exist when Punggahan so that the meaning contained can be conveyed and can be known by readers all the word.]]>
<![CDATA[TRADISI SUROAN SEBAGAI TAPAK TILAS WALISONGO (STUDI DI DESA JATIREJO KECAMATAN SURUH KABUPATEN SEMARANG) ]]>
<![CDATA[Damar Safera]]>;
<![CDATA[Muhammad Chairul Huda]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 1 (2020): Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i1.500
<![CDATA[Tradition is a pattern of behavior that has deep roots in a society or can be interpreted as a habit that has long been carried out by a certain community in an area, which means carrying out the tradition means also carrying out the process of socialization between generations. Eachs region has a different culture. One of the traditions that is still carried out by the people in Jatirejo Village is the Suroan tradition or commonly called 1 Muharram. The Suroan tradition is a traditional Javanese ceremony in welcoming the Javanese new year which is a cultural assimilation of Javanese culture and Islamic culture carried out by Sultan Agung. People in the village of Jatirejo themselves celebrate it with various forms of activities carried out each year.Suroan tradition which aims to express gratitude to Allah SWT, asking for fortune to be given blessings and gratitude for the harvest and most importantly, so that villagers avoid all kinds of dangers and diseases that afflict or reject. The implementation of the Suroan tradition in the village of Jatirejo, begins with a deliberation between residents and local village officials, then the main event of the Suroan and closing traditions.As for the problem formulation in this study is "how are the economic and religious motives implications in the implementation of the Suroan tradition in the community of Jatirejo Village, Suruh District, Kab. Semarang ".]]>
<![CDATA[GERAKAN AMAL TROUPE PADA RELAWAN (SR) SEDEKAH ROMBONGAN ]]>
<![CDATA[Dhaniar Ratih Rahmawati]]>;
<![CDATA[Muhammad Nur]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 1 (2020): Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i1.520
<![CDATA[This research is about philanthropic practices conducted by volunteers (SR) Alms Group, one of the charitable organizations engaged in social care. This organization is based on organizations related to Muslim religions, this organization is intended to bring together donors without a neat organizational system and has only less than ten members involved and moves reactively on the road, but the structure of rational transitions is fast. The study was conducted field observations with interviews with SR volunteers who were in Yogyakarta, the authors wanted to know the motives for encouraging volunteers to work in SR charities, and also wanted to find out how to improve the performance of SRs through either instrumental or reactive or spontaneity. The results of this study prove that SR volunteers Get inspiration from their religious ethos that motivates them to work with charity motorcycles in SR, and have a perspective related to others will be transactional, have reciprocity for those who own it. While spontaneous work actions are their way of not making it difficult for people who need help helping is action and also by working through instrumental action because the intended purpose is to eradicate the poor who are oppressed due to economic, health factors, all of which cannot be done through spontaneous giving .]]>
<![CDATA[DISKRIMINASI PEREMPUAN BERCADAR DALAM PERSPEKTIF HEGEMONI ]]>
<![CDATA[Nuryu Wahidah]]>;
<![CDATA[Ezzah Nuranisah]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 1 (2020): Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i1.530
<![CDATA[This study aims to determine, describe, and explain people's perspectives on veiled women. The existence of community construction that veiled women are labeled as radicals, seen from the many historical phenomena about terrorism always related to women who use the veil. This study aims to look at discrimination against veiled women with a review of historical phenomenology in the study of hegemony. Through this research it can be seen that veiled women are labeled as radicals and terrorists. The understanding of hegemony emphasizes that hegemony will take place if the way of life, way of thinking and views of the people below and governing are influenced by the elite and the mass media. There should be no discrimination against women of any age, religion, ethnicity and status. All must be treated equally, fairly, and do not distinguish between culture, ethnicity, religion and social status. Discrimination in the use of veils in Indonesia which led to a ban on the use of veils on campus which later arose a criticism of the veil ban through the perspective of hegemony theory]]>
<![CDATA[POLA ASUH ORANG TUA DALAM PERILAKU SOSIAL GENERASI MILLENIAL DITINJAU DARI NEUROSAINS ]]>
<![CDATA[Taufiq Ziaul Haq]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 1 (2020): Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i1.609
<![CDATA[Parenting in the social behavior of millennial generation in terms of neuroscience. Millennials are the generation born when technology has emerged and started to develop. In this generation we can find several inherent characters. The inherent character of this millennial era is that besides being addicted to the internet, self-confidence is high, more insightful, and more tolerant of change. Millennials have better education than Baby Boomers, because they are quite familiar with technology. The life of the millennial generation cannot be separated from technology, especially the internet and entertainment, which has become a basic need for this generation. In this generation the accuracy of parenting and education applied is very influential on emotional stability. Emotional stability is not only an effective picture in a person's personality pattern but also helps in controlling a person's growth and development with a continuous process through feelings for emotional health from within and within the environment. In this journal study also reveals the performance of the brain that manages and processes emotions. The emotional process in humans is carried out by the brain which is directly related to emotions, namely the amygdala, the amygdala is the main component producing emotions. The amygdala part of telencephalon which is located in the temporal lobe which functions for memory, emotions and fear. The parenting style applied by parents in the millennial era can influence children's social behavior. The development of children's social behavioral abilities in the millennial era can be done by habituating and interacting with their environment. A person who has good social skills can be seen through the way children socialize well in their environment.]]>
