Maddah : Jurnal Komunikasi dan Konseling Islam
Maddah journal is an Islamic communication and counseling journal published by the Faculty of Dakwah, Ibrahimy Situbondo University in collaboration with the Asosiasi Program Studi Komunikasi dan Penyiaran Islam (ASKOPIS). The scope and focus is to distribute the results of field research and concept analysis originating from researchers, academics and educational practitioners. Issue analysis is more focused on Islamic communication and broadcasting. Maddah journals are published twice a year, namely January and July.
Articles
80 Documents
<![CDATA[Analisis Pesan Dakwah pada Film Animasi Nussa dan Rara Episode 1-5 ]]>
<![CDATA[Fitriatin Nadhifah]]>;
<![CDATA[A. Khairuddin]]>
<![CDATA[ Maddah : Jurnal Komunikasi dan Konseling Islam Vol. 3 No. 2 (2021): Jurnal Komunikasi dan Konseling Islam ]]>
Publisher : <![CDATA[Fakultas Dakwah Universitas Ibrahimy ]]>
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DOI: 10.35316/maddah.v3i2.1334
<![CDATA[There are so many media that can be used to convey da'wah messages such as television, radio, internet and it can also be through print or press media, such as newspapers, magazines, and books. This article aims to describe the message of da'wah contained in the animated film Nussa and Rara episodes 1-5. The research method used in this research is qualitative. This approach is often used to examine messages in the media which focuses on literature research which will produce a conclusion about language style, content tendencies, writing, layout, illustrations and so on. The results show that there are three messages of da'wah, namely: First, the message of faith in the form of belief in Allah SWT that Allah SWT will always protect him, believe that Allah SWT will always answer the prayers of his servants, and believe that everything that begins with basmalah then Allah SWT will always protect they. Second, the moral message in the form of Nussa's teachings to Rara to always be polite and courteous. Third, the shari'ah message is in the form of adab before eating that the Prophet has taught and starting everything with basmalah]]>
<![CDATA[Pola Komunikasi Interpersonal Santri dalam Menjaga Solidaritas di Pondok Pesantren Salafiyah Syafi’iyah Sukorejo ]]>
<![CDATA[Durrotin Nafisah]]>;
<![CDATA[Yohandi Yohandi]]>;
<![CDATA[Nur Ainiyah]]>
<![CDATA[ Maddah : Jurnal Komunikasi dan Konseling Islam Vol. 3 No. 2 (2021): Jurnal Komunikasi dan Konseling Islam ]]>
Publisher : <![CDATA[Fakultas Dakwah Universitas Ibrahimy ]]>
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DOI: 10.35316/maddah.v3i2.1335
<![CDATA[The success of communication activities is highly dependent on the communication skills of the communicator. This article will discuss how the interpersonal communication patterns of female students in maintaining solidarity at the Salafiyah Syafi'iyah Islamic Boarding School Sukorejo Situbondo. The method used is a qualitative method with the intention of describing the behavior of informants, namely the interpersonal communication pattern of the Room Residents to maintain solidarity at the Salafiyah Syafi'iyah Islamic Boarding School. The results show that the communication pattern applied in maintaining the solidarity of female students is using interpersonal communication which is divided into two types, namely dyadic communication (interpersonal communication) and small group communication. The good relationship between female students and the role of the head of the room is very decisive while maintaining the solidarity that has been created, so that there is mutual trust, because when mutual trust arises, they respect each other]]>
<![CDATA[Interaksi Simbolik Tradisi Pandhaba di Situbondo ]]>
<![CDATA[Jamiatul Hasanah]]>;
<![CDATA[Wisri Wisri]]>
<![CDATA[ Maddah : Jurnal Komunikasi dan Konseling Islam Vol. 3 No. 2 (2021): Jurnal Komunikasi dan Konseling Islam ]]>
Publisher : <![CDATA[Fakultas Dakwah Universitas Ibrahimy ]]>
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DOI: 10.35316/maddah.v3i2.1336
<![CDATA[Abstract According to the definition of society from generation to generation, the rokat pandhaba tradition is a ritual to save a pandhaba child from bad luck and evil. as well as a medium to protect from all forms of distress which is symbolized by the disturbance of the bhatarakala by the community, and is said to be disturbing the life journey of a pandhaba child. Rokat pandhaba is a tradition that has been preserved for generations by the people of Jatisari Arjasa village, Arjasa district, Situbondo district. This article will discuss how the symbolic interaction of the pandhaba tradition. The method used is a qualitative method because the research subject that is the focus is on the symbolic interaction of the pandhaba tradition. The results show that from this ruwat or rokat pandhaba culture, there is a philosophy that the problem of destiny must be believed in. Humans do not need to run to things that are idolatrous, humans are only assigned to try. This tradition is a ceremony to symbolically get rid of bad luck by bathing the pandhaba child, which people usually call muang setan in the Madurese language. In it there is a reading of stories or ancient stories from the five pandavas about the expulsion of jinn or demons in the form of misfortune in humans to obtain salvation]]>
<![CDATA[Strategi Dakwah KHR. Ahmad Azaim Ibrahimy terhadap Abang Becak ]]>
<![CDATA[As’ad As’ad]]>;
<![CDATA[Mukhammad Baharun]]>;
<![CDATA[Hanik Mufaridah]]>
<![CDATA[ Maddah : Jurnal Komunikasi dan Konseling Islam Vol. 3 No. 2 (2021): Jurnal Komunikasi dan Konseling Islam ]]>
Publisher : <![CDATA[Fakultas Dakwah Universitas Ibrahimy ]]>
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DOI: 10.35316/maddah.v3i2.1337
<![CDATA[In the current millennial era, there are so many da'wah activities, both directly and indirectly, whether they are digital-based or not. However, in particular, the kiai prefer to go directly to the field of da'wah, touch directly and interact directly. As for the da'wah carried out by KHR. Ahmad Azaim Ibrahimy to the becak brother whom most people underestimate in terms of social stratification. This article will describe the KHR propaganda strategy. Ahmad Azaim Ibrahimy against his brother becak in Sukorejo Situbondo. The research method used is a qualitative research method. The results show that KHR. Ahmad Azaim Ibrahimy uses three strategies used in preaching, namely hikmah, mauidhatil hasanah, and mujadalah. Mau'dhatul hasanah delivered by KHR. Ahmad Azaim Ibrahimy to the becak brother can be categorized into two principles, namely the principle of qoulan maisyuraa and the principle of qoulan layyina. Another strategy carried out by KHR. Ahmad Azaim Ibrahimy is advice, stories, criticism and instructions]]>
<![CDATA[Konseling Islam melalui Teknik Ta’limah dan Muhasabah dalam Mengubah Perilaku PSK di Situbondo ]]>
<![CDATA[Moh. Fadlur Rahman]]>;
<![CDATA[Abd. Mughni]]>;
<![CDATA[Akhmad Zaini]]>
<![CDATA[ Maddah : Jurnal Komunikasi dan Konseling Islam Vol. 3 No. 2 (2021): Jurnal Komunikasi dan Konseling Islam ]]>
Publisher : <![CDATA[Fakultas Dakwah Universitas Ibrahimy ]]>
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DOI: 10.35316/maddah.v3i2.1338
<![CDATA[Islamic counseling is the provision of assistance by an expert called a counselor to individuals who have problems using the concept of Islamic teachings, namely the Qur'an and al-Hadith whose problems are resolved leading to the counselee, so that they can obtain happiness in the world and the hereafter. This study aims to describe the Islamic counseling process through ta'limah and muhasabah techniques in changing the behavior of PSK The conclusion of this research is Islamic counseling through ta'limah and muhasabah techniques in changing the behavior of sex workers in Situbondo in the success of their guidance, mentors not only teach Islamic religious teachings (ta'limah), but they are also taught to become individuals who can be aware, know their true identity. themselves by doing muhasabah or self-introspection which is preceded by a good and correct understanding of the religion of Islam, so that they are always enthusiastic about the teachings and guidance given and then can make them continue to worship, dhikr and recite the Koran togethe]]>
<![CDATA[Profesionalisme Guru Bimbingan dan Konseling di Masa Pandemi Covid-19 ]]>
<![CDATA[M. Syakur]]>;
<![CDATA[Ahmad Andry Budianto]]>
<![CDATA[ Maddah : Jurnal Komunikasi dan Konseling Islam Vol. 3 No. 2 (2021): Jurnal Komunikasi dan Konseling Islam ]]>
Publisher : <![CDATA[Fakultas Dakwah Universitas Ibrahimy ]]>
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DOI: 10.35316/maddah.v3i2.1339
<![CDATA[The profession of guidance and counseling teacher or school counselor is substantial because the guidance and counseling teacher serves as a helper and the assistance process is called helping. other helpful professions. Science and technology are the basis for guidance and counseling teachers for the implementation of professional professional services and are maintained by a code of ethics that is specifically formulated for the profession. The method in this study uses the library research method. The results of this study are professional guidance and counseling teachers, namely: able to develop non-test instruments for the purposes of counseling services; can apply non-test instruments to reveal the actual conditions of students related to the environment; can describe the assessment used in guidance and counseling services according to the needs of students; can choose the type of assessment according to the needs of guidance and counseling services; can administer the assessment; can administer assessments to reveal student problems; and can display professional responsibilities in accordance with the principles of guidance and counseling in the practice of assessment]]>
<![CDATA[Nilai Konseling Islam pada Budaya Wetu Telu di Kabupaten Lombok Utara ]]>
<![CDATA[Rahmad Hidayat]]>;
<![CDATA[Mohamat Hadori]]>
<![CDATA[ Maddah : Jurnal Komunikasi dan Konseling Islam Vol. 3 No. 2 (2021): Jurnal Komunikasi dan Konseling Islam ]]>
Publisher : <![CDATA[Fakultas Dakwah Universitas Ibrahimy ]]>
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DOI: 10.35316/maddah.v3i2.1340
<![CDATA[Humans as social beings, of course, need and care for each other in order to live peacefully in their relationship with God, fellow humans and nature. As well as the relationship of religion and culture that are both attached to a person. The purpose of this study was to describe the value of Islamic counseling in the Wetu Telu Culture. To obtain comprehensive information and data, this research uses an ethnographic type of research. The results of the study show that: First, there is an attitude of tolerance that makes people understand each other, appreciate, and understand anything that is done by people who are not of the same belief or descent. Second, the attitude of caring for the environment such as forests and animals which are very well guarded by customs so that they remain sustainable. Good relations are established between fellow Wetu Telu adherents by helping each other, visiting, appreciating and respecting each other, and not only with the Wetu Telu group but also with the newcomers who despite having different beliefs between them]]>
<![CDATA[Meningkatkan Self Esteem Korban Bulliying melalui Teknik Assertive Training ]]>
<![CDATA[Faizatul Musyarofah]]>;
<![CDATA[Wawan Juandi]]>
<![CDATA[ Maddah : Jurnal Komunikasi dan Konseling Islam Vol. 3 No. 2 (2021): Jurnal Komunikasi dan Konseling Islam ]]>
Publisher : <![CDATA[Fakultas Dakwah Universitas Ibrahimy ]]>
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DOI: 10.35316/maddah.v3i2.1341
<![CDATA[Islamic boarding schools are salaf educational institutions that uphold the values of akhlaq al-karimah. However, it is very unfortunate, in the pesantren there is also bullying experienced by a student who has physical retardation and a slow way of thinking. Bullying received by the victim in the form of insults, ridicule and ridicule. The bullying causes the victim's self-esteem to decrease so that the victim tends to withdraw from the environment and is afraid to mingle with his friends. The condition of low self-esteem can be seen from the scale score given by the researcher to the counselee before the action is taken, namely 36. The score belongs to the category of low self-esteem. This study aims to increase the self-esteem of victims of bullying by using assertive training techniques. The research method used is action research. The results showed that the condition of the victim's self-esteem increased although not significantly after the action in cycle I. The score from the given scale was 61, the score was included in the category of moderate self-esteem. In the reflection of the first cycle, the counselor prepares for better treatment in the second cycle, until a score of 89 is obtained on the scale given by the counselor to the counselee after handling the second cycle. From the data obtained, it can be concluded that the self-esteem of victims of bullying can be increased by using assertive training techniques]]>
<![CDATA[Musik sebagai Media Dakwah dalam Pandangan Syafi’iyah ]]>
<![CDATA[Rahwan]]>;
<![CDATA[Mukhammad Baharun]]>
<![CDATA[ Maddah : Jurnal Komunikasi dan Konseling Islam Vol. 4 No. 1 (2022): Jurnal Komunikasi dan Konseling Islam ]]>
Publisher : <![CDATA[Fakultas Dakwah Universitas Ibrahimy ]]>
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DOI: 10.35316/maddah.v4i1.1725
<![CDATA[Music is one of the habits of Indonesian people in conveying their dakwah about Islam. Pre- aching through music is very easy to accept among the general public, because the majority of dakwah recipients love the art of singing music, and music is not new among Shafi’iyah scho- lars. Differences of opinion about singing and music have yet to find results. Those who justify and forbid have a strong proposition. However, the prohibition of singing and music is not ab- solute. When singing and music are used for good things, the law is allowed. Preaching through singing and music is one way to use both for good things. Thus, preaching through the singing and music of the law is permissible. The ability to utilize music as a proselytizing medium must pay attention to several factors that barrier the ability to utilize singing and music. There are five factors that must be considered in using music as a medium of da’wah, namely: singer factor, to- ol factor, listener factor, song content, listener condition factor as a layman. Regarding musical instruments, Shafi’iyah scholars punished him by dividing it into two. First, musical instruments are allowed; Second, banned musical instruments. Musical instruments that agreed allowed by the jumhur ulama only duff (tambourine or musical instruments that were hit). Regarding other musical instruments, Shafi’iyah are still at odds in punishing them.]]>
<![CDATA[Pesan-Pesan Dakwah dalam Musik Gambus Revolusioner Al-Badar ]]>
<![CDATA[Nurul Abrari]]>;
<![CDATA[A.Khairuddin]]>
<![CDATA[ Maddah : Jurnal Komunikasi dan Konseling Islam Vol. 4 No. 1 (2022): Jurnal Komunikasi dan Konseling Islam ]]>
Publisher : <![CDATA[Fakultas Dakwah Universitas Ibrahimy ]]>
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DOI: 10.35316/maddah.v4i1.1733
<![CDATA[Da’wah is a call or invitation for conversion or an attempt to change the situation to a better and perfect situation, both to the individual and to society. One of the media or elements that can be used for preaching is the art of music. One of the important elements in the cultural system is art. To re- member religious advice that comes from the Qur’an and Hadith, through Al-Badar Revolutionary gambus music, religious advice will be more easily accepted, because the song lyrics offer rhythmic notation and depth of meaning that can make the heart lulled in its strains.Researchers here examine the message of da’wah in the music of Al-Badar Revolutionary Gambus. To find a new theory and answer the researcher’s anxiety about the above theme, the researcher first digs up the data by obser- ving, interviewing and documenting the objects related to the research.From the data obtained, the results of this study indicate that Al-Badar Revolutionary Gambus Music is able to make music as an intermediary (media) to convey da’wah in this music. The message content of al-Badar gambus mu- sic contains a message of da’wah that invites goodness and contains the values of Islamic teachings. Both the message is worth the category of aqidah, morality and shari’ah.]]>
