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.
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<![CDATA[Peranan Baitulmal Al-Hidayah Malang dalam Penanggulangan Kemiskinan Berdasarkan Modal Sosial ]]>
<![CDATA[Ria Angela Wardoyo]]>;
<![CDATA[Darsono Wisadirana]]>;
<![CDATA[Edi Susilo]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.803
<![CDATA[Penelitian ini meneliti tentang peranan Baitulmal Al-Hidayah dalam penang-gulangan kemiskinan pada pedagang usaha mikro di kelurahan Jodipan, kota Malang. Selain itu, ia juga meneliti tentang unsur modal sosial dalam penge-lolaan Baitulmal Al-Hidayah. Penelitian ini menggunakan metode kualitatif de-ngan jenis penelitian studi kasus. Alat analisis penelitian ini menggunakan teori modal sosial dan pemberdayaan masyarakat. Tiga peranan telah dilaksanakan oleh Baitulmal Al-Hidayah, yaitu menjauhkan masyarakat dari praktik ekonomi non-syariat berupa penerapan sistem ekonomi Islam, melakukan pembinaan dan pendanaan usaha kecil, dan melepaskan ketergantungan pada rentenir. Strategi pemberdayaan pada pedagang usaha mikro binaan baitulmal tersebut dimulai dari menyelesaikan kebergantungan terhadap rentenir, melakukan pember-dayaan secara kelompok dengan mengumpulkan usaha mereka sesuai dengan konsep hulu ke hilir dengan prinsip solidaritas di antara mereka, melakukan ke-giatan pelatihan, memberikan sertifikasi manajemen mutu halal dari Majelis Ulama Indonesia (MUI), mengikutsertakan usaha binaan baitulmal tersebut ke dalam pameran hasil Usaha Mikro Kecil Menengah (UMKM), dan melakukan ra-pat evaluasi yang dilakukan secara berkala oleh dewan pengawas syariah guna menjamin kepastian dan keberlangsungan usaha mereka.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i2.803]]>
<![CDATA[Strategi Pemasaran Bank Syari’ah Melalui Pengangkatan Kiai Sebagai Dewan Pengawas Syari’ah (DPS) di Madura ]]>
<![CDATA[Rudy Haryanto]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.889
<![CDATA[Madura, yang merupakan wilayah yang mayoritas berpenduduk Muslim, tentunya sangat kental dengan budaya dan tradisi keislaman. Masyarakat Madura juga sangat taat pada syari’at Islam dan kiai. Karenanya, studi ini mengungkap tentang persepsi masyarakat Madura terhadap perbankan syari’ah dan bagaimana peran kiai anggota DPS sebagai public relation bagi perbankan syari’ah di Madura. Studi ini dilakukan dengan menggunakan metode kualitatif dengan jenis penelitian studi kasus di dua kabupaten di Madura, yaitu Kabupaten Pamekasan dan Kabupaten Sumenep. Hasil studi ini menunjukkan bahwa masyarakat Madura memandang bahwa bank syari’ah sama dengan bank konvensional. Perbedaannya hanya pada kosa kata belaka dan penggantian bunga diganti dengan sistem bagi hasil. Karenanya, diperlukan keberadaan kiai sebagai anggota DPS. Kiai di Madura yang menjadi anggota DPS juga menjadi public relation perbankan syari’ah yang sangat berpengaruh di kalangan masyarakat Madura. Dalam hal ini, masyarakat Madura memberikan simpati kepada kiai.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i2.889]]>
<![CDATA[Building Economic Intelligence in the Perspective of Islamic Values through a Family Education in Madura ]]>
<![CDATA[Saiful Hadi]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.891
<![CDATA[Economic intelligence refered to here is the competence of individual in know-ledge acquisition about the world of business in the form of production, con-sumption, and distribution. Process model of building economic intelegence through of family education can be seen in Mr. Sudar family in Kaduara Timur Village, Pragaan Subdistrict, Sumenep Regency of Madura. Mr. Sudar works as mindreng and has three sons; the oldest son opens business digital printing, the second son opens the culinary business and pharmacies, and the third son works as mindreng. All three sons are very influenced by the daily behavior of father and mother at home when they were children. They received good advice and phrases embedded in their family, namely manossa coma dhârma (men can only try, and God disposes), tá atané tá ataná (no farming is no cooking), adhâghâng adhâghing (be a trader in order you can consume meat). The consumtion patterns are tied by learning process that people can get successful if they have two prin-ciples: (1) jhâ’ alapola, and (2) jhâ’ akalpokal. Economic inteligence on aspect distribution implanted in a family environment in Mr. Sudar family that work is aimed at odi’ samporna (perfect life), work is not only as the activities to fulfill a life need but also a blessing of life (bherkat tor slamet).Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i2.891]]>
<![CDATA[Budaya Konsumerisme dan Teori Kebocoran di Kalangan Mahasiswa ]]>
<![CDATA[Abdur Rohman]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.894
<![CDATA[Penelitian ini mengkaji perubahan nilai religius budaya kerapan sapi da-lam perjalanan sejarahnya. Budaya kerapan sapi yang mulanya lebih di-persepsikan sebagai teologi tradisional kemudian mengalami perubahan makna ke arah teologi pasar. Dalam hal ini, perubahan yang terjadi ada-lah dalam aspek significant symbols yang tidak kelihatan (covert) menjadi significant symbols yang kelihatan (overt). Perubahan ini terkait dengan suatu sikap mental orang Madura, yang mulanya kerapan sapi merupa-kan simbol nilai religius-tradisional, seperti kesopanan, rasa hormat, kesederhanaan, dan rekreasi terarah berubah menjadi simbol ekonomi dan prestise yang permisif dan hedonis (berorientasi pasar), serta menjadi ajang untuk meraih citra serta pengakuan terhadap status sosial dan sta-tus ekonomi yang lebih tinggi. Perubahan ini juga berimplikasi pada mo-tivasi orang Madura dalam memiliki dan memelihara sapi kerapan yang semakin bersifat ekonomis dan prestise.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i2.894 ]]>
<![CDATA[Ekonomi dan Prestise dalam Budaya Kerapan Sapi di Madura ]]>
<![CDATA[Imam Bonjol Juhari]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.913
<![CDATA[Penelitian ini menunjukkan bahwa nilai religiusitas budaya kerapan sapi dalam perjalanan sejarahnya telah mengalami perubahan. Budaya kerapan sapi yang pada mulanya lebih dipersepsi sebagai teologi tradisional kemudian mengalami perubahan makna ke arah teologi pasar. Dalam hal ini, perubahan yang terjadi dalam aspek significant symbols yang tidak kelihatan (covert), menjadi significant symbols yang kelihatan (overt). Perubahan yang menyangkut suatu sikap mental orang Madura, yang pada mulanya kerapan sapi merupakan simbol nilai religius tradisional seperti kesopanan dan rasa hormat, kesederhanaan sebagai rekreasi yang terarah, berubah menjadi simbol ekonomi dan prestise yang permisif dan hedonis (berorientasi pasar), serta menjadi ajang untuk meraih citra dan pengakuan terhadap status sosial dan status ekonomi yang lebih tinggi. Perubahan ini juga berimplikasi pada motivasi orang Madura dalam memelihara dan memiliki sapi kerapan. Motivasi memelihara dan memiliki sapi kerapan menjadi bersifat ekonomis dan prestise.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa. karsa.v24i2.913 ]]>
<![CDATA[Al-Wa‘d as Muhallil of Multi Contract (Ambiguity of Applying Al-Wa’d in Modern Transaction) ]]>
<![CDATA[Muhammad Maksum]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.1003
<![CDATA[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 ]]>
<![CDATA[Reformulating the Contract Formats of Islamic Financial Institutions in Indonesia toward Maqâshid al-Syarî’ah-Based Contracts ]]>
<![CDATA[Deity Yuningsih]]>;
<![CDATA[Muh. Sjaiful]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.1031
<![CDATA[This research aims to reveal the legal facts regarding the substance of the contract clauses in Islamic financial institutions such as Islamic banking, shariah pawn-shop, and takâful (sharia insurance) which show the nuance of capitalistic con-tract clauses. Based on the purpose of this paper, the scope of this study is limited to the normative contracts in several Islamic financial institutions in order to ref-lect the purity of the sharia norms as well as to produce a format of sharia contract that puts forward maqâshid al-syarî’ah as the basic orientation. To sharpen the analysis framework, this study applies normative legal method with a con-ceptual approach. It is found that several contracts in Islamic financial insti-tutions use money as the object of the agreement (contract). Of course, if it goes uncontrolled, it could potentially trap other parties in the contracts into the prac-tice usury (ribâ). In conclusion, it is necessary to reformulate the contract format of the Islamic financial institutions in order to make it in line with the maqâshid al-syarî’ah so that it could benefit the costumers of the sharia economy.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i2.1031]]>
<![CDATA[Hybrid Contract dalam Produk Rahn di Pegadaian Syariah ]]>
<![CDATA[Ahmad Syakur]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.1121
<![CDATA[Perkembangan dan kemajuan keuangan syari’ah menghadapi tantangan yang makin kompleks. Salah satu pilar penting untuk menciptakan produk keuangan syari’ah dalam menyahuti tuntutan kebutuhan masyarakat mo-dern adalah pengembangan hybrid conctract (multi akad). Tulisan ini meng-analisis produk rahn yang banyak dipraktikkan di lembaga keuangan sya-ri’ah, khususnya pegadaian syari’ah, dari sudut hybrid contract. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian studi kasus di Pegadaian Syariah Jombang. Teknik pengumpulan data salah satunya be-rupa dokumentasi, yakni dokumen perjanjian transaksi rahn antara nasabah gadai dengan pihak pegadaian syari’ah Kabupaten Jombang. Analisis data kajian ini di samping menggunakan pendekatan fiqh juga menggunakan pendekatan substantif-normatif dalam pemikiran hukum Islam. Hasil pe-nelitian menunjukkan bahwa produk rahn di pegadaian syari’ah masih dipertanyakan kesyari’ahannya. Jika dikaji lebih mendalam berdasarkan kriteria hybrid contract yang dibolehkan, maka produk ini bisa termasuk ke dalam hybrid contract yang dilarang, karena ia termasuk ke dalam penggabungan jual-beli dengan hutang-piutang yang dilarang oleh hadits dan ulama, karena ia menggabungkan dua akad yang bertentangan ka-rakter dan sifatnya.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i2.1121]]>
<![CDATA[Contemporary Islamic Economic Thinking: A Sharia-Based Work Culture Reconstruction ]]>
<![CDATA[Muhammad Djakfar]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.1127
<![CDATA[The world has three existing economic systems, derived from human thinking product (science) and God’s word. The first leads to secular capitalist and soci-alist system, and the second leads to a transcendent sharia-based economy. In reality, the secular system is not able to provide a fair welfare. In fact, it often triggers human problems. In this matter, the only system able to provide solution is a system derived from God’s word. However, it is important to reveal and im-plement sharia thought from God’s word to make society knowing, under-standing, and applying it in their life. The study is a library research which data are collected using documentary method. The result of the study shows that al-Qardlâwî’s thinking is purely based on God’s word using mu’âmalah, fiqh, and akhlâq approach. Meanwhile, Chapra tries to cover how the work practice of con-ventional economy and compare it to Islamic system, and tries to offer solution using scientific approach and Islamic values. The relevance of both thinkings is that they are able to provide Islamic values in the economic development, which is lack of spiritual content.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i2.1127]]>
<![CDATA[Feudal Culture in the Ijen Highlands’ Poor Society ]]>
<![CDATA[Latifatul Izzah]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 24 No. 2 (2016): Islam, Culture, and Economics ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v24i2.1129
<![CDATA[This study aims to respond the problems on: Why Indonesia which is merely independent but there still exists the feudal culture in the society, especially people around the Ijen highlands? The problem is investigated along several questions, elaborated as: 1) What causes PT. Nusantara Plantation XII (PTPN XII) gains HGU (Cultivation Right on Land) from the government to manage the coffee plantations in the Ijen highlands?; 2) Why people around the Ijen highlands only became workers in their own homes? This research combines the historical and anthropological political methods, particularly the use of agricultural involution theory and the theory of hegemony to examine why the feudal culture still exist among the already independent society, especially in the Ijen highlands. The results of this study are: (1) PTPN XII got HGU of the government to manage the coffee plantations in the Ijen highlands is not merely without a reason, but it has gone along a careful govern-ment consideration. PTPN XII is a state-owned company managed by a profes-sional so that the government benefited from a big share of profit in every single year. (2) the society of the Ijen Highland became laborer in their own homes is because the large number of people work for PTPN XII, particularly in Blawan and Kalisat Jampit plantations, as laborers not as skilled employees.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i2.1129]]>
