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[Social, Cultural, and Environmental Impact to The Existence of Religious Tourist Site Dian Al-Mahri Depok Jawa Barat ]]>
<![CDATA[Siti Marti'ah]]>;
<![CDATA[Berta Dian Theodora]]>
<![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.v25i2.1171
<![CDATA[The phenomenon that occurred in some cities shows that the mosque has many additional functions besides the means of worship, such as a place of education and other social activities. Dian Al-mahri Mosque has been functioned widely and gives impact to the community. The impact of tourism can be divided into positive and negative. The purpose of this study is to know the impact from existence of Kubah Emas Mosque (Dian Al-Mahri Mosque) as tourism site in social, culture and environment that are happened in people in Meruyung area. The descriptive qualitative method was used in this study, data collect used observation, questioner, related documents and from key informant which was the urban village head of Meruyung. The research result show social impacts that were felt by people around Meruyung as the spiritual feeling so they are still istiqomah, it was proven by people who came for Hadits study, istighotsah and tausiyah as well as Dakwah. There are a lot of tourists that come by using vehicle, it is impacted directly to the environment, because there are a lot of emissions as well. It makes air pollution and also the traffic around that area. Another impact is garbage from the existence of this tourist site impacts the environment. It is known that the committee of Dian Al- Mahri Mosque have minimalized the negative impacts that are possibly happened. For example, there is a garden as neutralizer of air pollution from the emissions of vehicles and they also forbid the street seller come into the mosque area to make less garbages.Copyright (c) 2017 by KARSA. All right reservedDOI: 10.19105/karsa.v25i2.1171]]>
<![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[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]]>
<![CDATA[The Determinant Factors of Motivation to Pay Zakat in Regional Amil Zakat Agency of East Java ]]>
<![CDATA[Ahmad Ajib Ridlwan]]>;
<![CDATA[Raditya Sukmana]]>
<![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.v25i2.1398
<![CDATA[Poverty is a set of problems encountered by developing countries, including Indonesia. This study attempts to solve the problems using zakat instrument. Indonesia has high zakat revenue potency, but its realization is still low, therefore factors affecting society motivation in paying zakat through Amil Zakat Agency still need to be investigated. The purpose of this study is to identify if religious, psychological, social factors and government regulation enable to influence society motivation in paying zakat both simultaneously or partially. Multiple linier regression was used as the method of analysis. The results shows that religiosity, psychological, social factors and government regulation have positive and significant impact on society motivation in paying zakat through Amil Zakat Agency. Partially, religious factor and psychological factor influences society motivation in paying zakat while social factor and government regulation does not influence it. Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i2.1398 ]]>
<![CDATA[The Power of Inclusive Interaction in Resolving The Religious Conflict (An Interactional Case of JAI, NU, and Muhammadiyah Activists in Bandung City) ]]>
<![CDATA[Catur Wahyudi]]>;
<![CDATA[Bambang Noorsetya]]>
<![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.v25i2.1414
<![CDATA[This paper elaborates the power of inclusive interaction in resolving the social conflicts triggered by religious beliefs that is studied based on a case of Ahmadiyya marginalization in Indonesia during 2000 – 2012. In many pressures from both state and many nationalism communities, JAI has a sufficient empowerment through its counter responses against MUI and through its continuously sustainable existence. The research method used is in-depth data analysis mechanism, involving key informants from members of Indonesian Ahmadiyya Community (JAI), activist board of Nahdhotul Ulama (NU), and Muhammadiyah Mubaligh activists in Bandung city and numerous responses from mainstream Islamic organizations. The power of inclusive interaction is actualized by Indonesian Ahmadiyya Community (JAI) and subsequently responded by an accommodative attempt from activists of both Muhammadiyah Mubaligh and Nahdhotul Ulama in Bandung city. Pertaining to the difference of thought or ideology, the construction of inclusive interaction possesses certain power in resolving horizontal conflicts through interaction catalyst that reinforces the value of ukhuwah insaniyah (humanism), without any hatred but mutual trust, and open space for interaction among institutions from any religious streams. Disagreement shall be resolved through dialogs (tabayyun), and shall not be perceived as a part of conflict because disagreement is considered as a part of necessity (sunnatullah). Differences of belief shall be resolved through tolerance, mutual respect, and shall not be perceived as a part of hostility.Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i2.1414]]>
