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[Ranggawarsita dan Sufisme Jawa: Studi Pemikiran Bagus Burham Terhadap Budaya Islam Jawa (1823-1870) ]]>
<![CDATA[Samudra Eka Cipta]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 2 (2020): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i2.596
<![CDATA[This research is explained about Raden Ngabehi Ranggawarchitecture in the history of Javanese literature and good Burham (another name of rangawarchitecture related to the development of Theosufism teaching in Java). This research uses several problems, namely 1) how the history of Rangawarchitecture as a Javanese literary? 2) How is Javanese literary condition in the 19th century? 3) How ranggawarchitecture thought against Islam. This study used a historical approach by looking at a barrage of historical events and using a literature study approach.]]>
<![CDATA[Fenomena Tradisi Pantangan Pernikahan Ngalor-Ngetan ]]>
<![CDATA[Emi Rahmawati]]>;
<![CDATA[Fafi Masiroh]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 2 (2020): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i2.602
<![CDATA[Marriage is a bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family based on the Godhead. Marriage is generally often associated with culture, especially in Indonesia which is rich in culture. The culture is able to give birth to a tradition, so many people who consider the tradition must be done. One tradition in marriage is the tradition of marriage abstinence from Ngalor-Ngetan which is found in the Village of Cekel, Karangrayung District, Grobogan Regency. The tradition is part of the tradition in the village of Cekel that has been passed down for generations and is applied to the community who will hold a wedding. As the development of Islam and knowledge in the era of globalization, some people in the village of Cekel still considered the marriage restrictions on Ngalor-Ngetan would cause disaster if the prospective bride and groom implement the restrictions. This study discusses the history and implementation implementation of Ngalor-Ngetan marriage restrictions Ngalor-Ngetan through descriptive analysis based on data that has been obtained from interviews, observations and documentation. The results of this study, abstinence from Ngalor-Ngetan marriage are still held firmly by almost all people in the village of Cekel. However, there are some people who do not believe in the tradition of abstinence from marriage because it is considered only as a suggestion and not in accordance with the teachings of the religion they believe. Besides that, some of the young people also did not pay much attention to this Ngalor-Ngetan custom. They adhere to this custom solely because they respect the demands of parents. But some others still hold fast and abide by this custom.]]>
<![CDATA[Pendekatan Studi Islam: Sejarah Awal Perkenalan Islam dengan Tasawuf ]]>
<![CDATA[Miftahul Ulum]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 2 (2020): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i2.632
<![CDATA[Sufism is the most important religious heritage for Muslims who can bring it closer to the God. Therefore, Sufism and Islam cannot be separated. Although initially there was a debate about the origins of Sufism which many orientalists say came from outside Islam. However, then some Orientalists reviewed their opinions, one of which was R.A. Nicholson finally referred to Sufism to Islamic sources. And Rasullah is both a source and a prime example for Sufis based on the Qur'an and its Sunnah. In its development Sufism consists of four periods, namely: the period of the Prophet, Friends, Tabi'in and the spread of Sufism. The main points of the teachings are focused on moral Sufism, practice, and philosophy.]]>
<![CDATA[Kontribusi Young Interfaith Peacemaker Community (YIPC) dalam Menyebarkan Narasi Kontra Radikalisme ]]>
<![CDATA[M Royyan Nafis FW]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 2 (2020): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i2.644
<![CDATA[This research departs from the problem of the ideology of radicalism that developed in Indonesia. The ideology of radicalism in its spread through social media targets many young people as their targets. This is evidenced by the presence of several young people who participated in becoming sympathizers of terrorism and even carried out acts of terror on the basis of religion. The subject of this research is the Young Interfaith Peacemaker Community (YIPC) organization and the object is the YIPC program that can be used to spread counter radicalism narratives. The objectives of this research are: exploring the YIPC program in spreading counter radicalism narratives, analyzing the manifestations of the YIPC Program in spreading counter radicalism narratives, and exploring the Role of YIPC in spreading counter radicalism narratives. This research is qualitative research analyzed descriptively. Data was collected through field observations, interviews, and documents relating to the YIPC program as primary sources and books, journals, magazines, and internet information as secondary sources. The results of this study indicate that YIPC has a role as a forum and interfaith youth facilitator who concentrates on the concept of peace education and interfaith dialogue based on the scriptures to build peace through peaceful cadres by spreading fourteen basic values of peace aimed at reducing radicalism and ideological intolerance.]]>
<![CDATA[Model Kepemimpinan Kyai dalam Membentuk Santri Mandiri Di Era 4.0 ]]>
<![CDATA[Imam Safi`i]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 2 (2020): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i2.656
<![CDATA[The research aimed to ; 1) describe and analyse how the leadership type of Kyai Mohammad Ali Shobirin in forming independent santri; 2). what kind of habits were done in the Islamic dorm of al Qoyyim , to form independent santri; 3). model of Kyai Ali shobirin leadership in forming independent santri in the islamic dorm Al Qoyyim Kasembon Malang. The applied research method to answer the aim above was grounded theory, because the research was field research. While the references consisted of primary, secondary and tertiary data. Collecting data by observation, interviews and documentation. Data analyze used qualitattive data analyze. The research showed that kyai Ali Shobirin belonged to the one of three type of leadership. Firstly, visionary leadership. Secondly, transformative leadership. Thirdly, charismatic leadership. The habit of Santri to form independent santri in the era 4.0 was discipline in every aspect, santri ‘s habituality to be entrepeneur and The model of leadership of kyai Ali Shobirin was individual-kolektif, it happened because collaboration in developing Islamic dorm. While, the policy was taken by the head dominantly.]]>
<![CDATA[Hidup dalam Stigma: Kekerasan dan Religiuitas Bejingan ]]>
<![CDATA[Asma Wati]]>;
<![CDATA[Sholih Muadi]]>;
<![CDATA[George Towar Ikbal Tawakkal]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 2 (2020): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i2.694
<![CDATA[The purpose of this study is to find out that violence and religiosity can actually run side by side where both are able to make the figure of Bejingan have a different social strata from other communities. Violence is a characteristic of Bejingan in resolving conflicts in society while religiosity as a culture that has become ingrained in the community. To provide an understanding of the life of Bejingan in the community, this article explores how Bejingan lives in a standard of violence that has become a distinctive feature and cultural religiosity adopted in the community of Pamekasan Madura Regency. the method used in this study is qualitative with a case study approach where the researcher reveals in depth related to the life of Bejingan in Pamekasan Regency. The results obtained from this research are that Bejingan has long lived in stikma where its existence is always associated with violence and crime, whereas furthermore the role of Bejingan in the sphere of society has many benefits and benefits where security, conflict between citizens and the welfare of the community are influenced by the figure of Bejingan. Furthermore, the Bejong lives in a balanced balance of religiosity and violence where life is influenced by good relations between gods by practicing worship while still maintaining self-esteem in the distinctive characteristics of the heroism possessed. The scientific contribution of this article discusses the extension of the lives of local figures who have conflicting but side-by-side characteristics. Considering that the phenomenon that describes Bejingan is a conflict between culture and religion, then how can the conflict be balanced and go hand in hand. Then further research needs to be done.]]>
<![CDATA[Strategi Komunikasi Penganut Agama Baha’i dalam Membangun Citra Positif di Masyarakat ]]>
<![CDATA[Illi Apriliyadi]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 2 (2020): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i2.719
<![CDATA[Negative images are often experienced by co culture groups in the community, as experienced by Baha’i religious followers. Therefore they need a communication strategy in building a positive image in the community. This study aims to determine the communication strategies of Baha'i followers in the village of Cebolek Kidul, Margoyoso sub-district, Pati regency in building a positive image in the community. This study examines the components of communication strategies in terms of message planning, communication approaches, and media selection. This research uses the co-culture theory by Mark Orbe. The interpretative phenomenological analysis used in this study as analytical techniques of the data. The Result of this study show that Baha’i followers uses an Accommodation strategy to build a positive image in the community. This strategy ranges on the Non-Assertive Accommodation and the Assertive Accommodation. In the aspect of planning the message, the Baha'i Pati held a meeting with members of the local spiritual assembly before the message is delivered to the community. The communication approach is carried out by way of friendship with residents and local government officials, using verbal and non-verbal language by showing smiles and polite language. Finally in the aspect of media selection, Baha'is in the village of Cebolek use brochures and film screenings on Baha'is, this is done so that the public understands and knows about the teachings of the Baha’i faiths.]]>
<![CDATA[Konsumsi Media Sosial Bagi Kalangan Pelajar: Studi Pada Hyperrealitas Tik Tok ]]>
<![CDATA[Mukhammad Handy dwi Wijaya]]>;
<![CDATA[Musta’in Mashud]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 2 (2020): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i2.734
<![CDATA[The phenomenon of Tik Tok which has become an acute epidemic among students does not only occur in big cities. In almost all parts of the country, this phenomenon has become a trend. No exception in small cities like Blitar, East Java. Though not realized, they have been trapped in a simulation world full of unreality (artificial). That is something that looks more than what actually happened. Tik Tok appears to facilitate the existence of a person beyond its essence. The reality that is displayed through Tik Tok is actually a hyper and pseudo reality. Literally, hypereality can be interpreted as a condition that transcends reality. Hyperreality is often found in cyberspace when the distinction between reality and fiction is blurred. Baudrillard states that current consumption has become a sign of consumption. The act of consumption of goods and services is no longer based on their use but rather prioritizes the signs and symbols attached to the goods and services themselves so that people as consumers are never satisfied and will lead to continuous consumption because everyday life every individual can be seen from their consumption activities. This makes researchers want to know the consumption of social media among students of SMP Negeri 2 Srengat, Blitar Regency. This researcher revealed the form of hyperreality and simulacra and the form of consumption of the application sign which is again a trend among young people today. The theory used in this study uses the theory of Hyperreality and Simulacra Jean Baudrillard. The method in this study uses a qualitative approach to the type of phenomenology. The data was obtained through a process of in-depth interviews and participatory observation to 4 students of SMPN 2 Srengat Blitar Regency who played Tik Tok which were selected by purposive sampling method. Researchers try to find out and explain the motive of using Tik Tok not as entertainment but as consumption of signs so that their social status is recognized as a contemporary child. The results showed that student hyperreality showed that students were chasing instant popularity like famous artists, that students wanted to be artists like those idolized in pseudo-reality. Students exaggerate the reality in Tik Tok's social media to show that they can become like the famous artists in Tik Tok]]>
<![CDATA[Perempuan Dalam Telikungan Teks Keagamaan: Tela’ah atas Wacana Spiritualitas Perempuan Perspektif Hadis Karya Nurun Najwah ]]>
<![CDATA[Farida Ulvi Na’imah]]>;
<![CDATA[Muhammad Husnur Rofiq]]>
<![CDATA[ Al-Mada: Jurnal Agama, Sosial, dan Budaya Vol 3 No 2 (2020): Agama Sosial dan Budaya ]]>
Publisher : <![CDATA[LPPM Institut Pesantren KH. Abdul Chalim ]]>
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DOI: 10.31538/almada.v3i2.1237
<![CDATA[Tulisan ini bertujuan menyemarakkan arus wacana gender yang akhir-akhir ini cukup menggema di balantika intelektual, baik nasional maupun internasional. Karenanya, sebuah keniscayaan jika menguatnya tradisi patriarkhi yang menjadi lawan dari wacana feminisme salah satunya disebabkan oleh pemahaman keagamaan yang dinilai “timpang”. Pembebasan dan kesetaraan perempuan atas hak dan kewajiban dalam berbagai aspek—termasuk keagamaan—nampaknya menjadi sebuah tujuan yang tidak bisa ditawar. Secara utuh konstruk metodologi model Nurun Najwah pada dasarnya melakukan takhrij hadis. Teori yang ia gunakan dalam melakukan takhrij hadis mengekor pada model takhrij hadisnya Mahmud Thahhan. Setelah itu, kajian historis yang berhubungan dengan tema tertentu (baca: spiritualitas perempuan)—baik mikro maupun makro—diulas guna melihat kondisi real pada saat hadis tersebut terucap dari Nabi. Dalam hal ini, konteks mikro-makro yang dilihat oleh Nurun hanya di wilayah jazirah Arab. Sedangkan aspek trans-konteksnya penulis sama sekali tidak melihat ulasannya Nurun. Padahal tidak bisa dipungkiri jika konstruk pemahaman suatu masyarakat juga dipengaruhi oleh masyarakat sekitarnya. Selain itu, langkah ini ditempuh dalam rangka mencari—meminjam bahasanya Fazlur Rahman—ideal-moral (maqashid al syari’ah) atau—meminjam bahasanya Nasr Hamd Abu Zayd—maghza dari konstruksi hukum yang telah dibangun oleh Syari’ (pembuat hukum), yang dalam hal ini Allah dan Nabi-Nya. Langkah terakhir yang dilakukan oleh Nurun dalam mengupas persoalan di atas adalah kontekstualisasi.. Di mana, Nurun tidak serta merta melupakan aspek ruang di mana buku itu disusun dan dikonsumsi. Adapun konteks ke-Indonesiaan yang dimaksud adalah konstruksi pemahaman yang mengakar pada masyarakat Indonesia secara umum dan beberapa aturan hukum yang telah dibangun oleh beberapa institusi, baik yang bersifat kepemerintahan maupun swasta]]>
