https://journal.ibrahimy.ac.id/index.php/maddah <p><strong>Jurnal maddah is journal of communication and counseling Islam </strong>[ <a href="http://issn.pdii.lipi.go.id/issn.cgi?daftar&amp;1548772353&amp;1&amp;&amp;">ISSN : 2656-4238&nbsp;</a> | <a href="http://issn.pdii.lipi.go.id/issn.cgi?daftar&amp;1553939068&amp;1&amp;&amp;">e-ISSN : 2656-8101</a> ] published by the Dakwah Faculty of Universitas Ibrahimy in cooperation with Asosiasi Bimbingan dan Konseling Indonesia (ABKIN). The main purpose is distribute of product field research and concept analysis which original from researcher, academic, and education practitioner. Analysis issue about issues of communication and counseling Islamic. Article have been publishing after peer-review which present exclusive analysis about&nbsp; communication and counseling issue, especially issue of communication and counseling Islamic with various perspectives. Jurnal maddah presented result of recent study, a new thought, and high quality for academic, researcher, and decision makers to decompose the complexities, dinamic,communication and counseling Islamic, and contemporary education paradigm. Twice published in year is January and July&nbsp;</p> Fakultas Dakwah Universitas Ibrahimy en-US Maddah : Jurnal Komunikasi dan Konseling Islam 2656-4238 https://journal.ibrahimy.ac.id/index.php/maddah/article/view/4549 <div class="page" data-page-number="1" data-loaded="true"> <div class="textLayer"> <div>Dramatic art as a medium for da'wah is a form of applying da'wah bil hal as is usually done in the</div> <div>Wali Songo strategy for spreading Islam. The Wali Songo Islamic Boarding School, Purwosari</div> <div>Pasuruan, uses dramatic arts as education and a medium to convey d</div> <div>a'wah messages. This research</div> <div>was motivated by the design and delivery of a da'wah message through dramatic art which was</div> <div>quite interesting and relevant to the students of the Wali Songo Islamic Boarding School,</div> <div>Purwosari Pasuruan. Therefore, the aim of th</div> <div>is research is, first, to find out the design of dramatic</div> <div>art as a medium for preaching to the students of the Wali Songo Islamic Boarding School,</div> <div>Purwosari Pasuruan. Second, to describe the process of conveying da'wah messages through</div> <div>dramatic art as a me</div> <div>dium for da'wah to the students of the Wali Songo Islamic Boarding School,</div> <div>Purwosari Pasuruan. The research method in this scientific work, the author uses a qualitative</div> <div>research method with a case study type. Meanwhile, this type of research uses descript</div> <div>ive</div> <div>qualitative by conducting in</div> <div>-</div> <div>depth observations and interviews with the research object. The</div> <div>design and implementation of this dramatic art is by quoting storylines or scripts from several</div> <div>books after recitation with Islamic boarding school caregivers</div> <div>and displayed at khitobah activities</div> <div>every Friday with Jamiyyah Farhaniyyah. Meanwhile, the targets of the da'wah for the dramatic</div> <div class="endOfContent">&nbsp;</div> </div> <div class="annotationLayer">&nbsp;</div> </div> <div class="page" data-page-number="2" data-loaded="true"> <div class="canvasWrapper">&nbsp;</div> <div class="textLayer"> <div>...</div> <div>.......</div> <div>Vol.</div> <div>6</div> <div>No.</div> <div>1</div> <div>Januari 2024</div> <div>Jurnal</div> <div>Komunikasi</div> <div>&amp;</div> <div>Konseling</div> <div>Islam</div> <div>|</div> <div>2</div> <div>arts performance activities are the students of the Wali Songo Islamic Boarding School, Purwosari</div> <div>Pasuruan, who they usually</div> <div>call performing the Koran arts. The conclusion of this research is that</div> <div>the design for preparing dramatic arts is to recite the yellow book with Islamic boarding school</div> <div>teachers and then review the material from the book that has been studied into a drama</div> <div>script by</div> <div>holding a script review with the director and the players/actors. Meanwhile, the process of</div> <div>conveying da'wah messages through the art of drama applied by the students of the Wali Songo</div> <div>Islamic Boarding School is by conveying words of wisdom in bo</div> <div>oks that have been studied and</div> <div>discussed by emphasizing the elements of speech (vocals), expressions or facial expressions, as</div> <div>well as acting. and play a role.</div> </div> </div> Muhammad Sofiullah A. Khairuddin Mokhammad Baharun Copyright (c) 2024 Muhammad Sofiullah, A. Khairuddin, Mokhammad Baharun https://creativecommons.org/licenses/by/4.0 2024-01-31 2024-01-31 6 1 1 13 10.35316/maddah.v6i1.4549 https://journal.ibrahimy.ac.id/index.php/maddah/article/view/4551 <div>The Qosidah of the 34th Congress is a syi'iran written by DR. (H.C) KH. Afifudin Muhajir's</div> <div>intention was none other than Mahabbah's love for Nahdlatul Ulama, with the hope that it would</div> <div>be a means of gaining the approval of Al</div> <div>lah SWT. Therefore, the author's aim in conducting this</div> <div>research is to describe the da'wah message contained in the muktamar qosidah by DR. (H.C) KH.</div> <div>Afifuddin Muhajir. The research method used in this research is library research or what is usually</div> <div>called</div> <div>the Hermeneutics method. This method focuses on the activity of interpreting or meaning</div> <div>the text contained in the research object being studied. The conclusion and results of this research</div> <div>are that the da'wah messages studied by researchers are that there</div> <div>are three categories of da'wah</div> <div>messages, namely creed messages, sharia messages and moral messages. Of the three messages</div> <div>that researchers can express in the qosidah congress, there are three types of aqidah messages,</div> <div>namely faith in Allah, Allah's Messen</div> <div>ger and faith in the qodlo and qadar of Allah SWT.</div> <div>Meanwhile, there are two sharia messages contained in the qosidah, namely the sharia message in</div> <div>the form of worship, namely prayer and the sharia message in the form of deliberation. Finally, the</div> <div>moral mes</div> <div>sage contained in the qosidah is morals towards Allah, the Messenger of Allah and</div> <div>morals towards humans which are divided into three, namely morals towards oneself, towards</div> <div>family and towards other people.</div> Harif Yurman Syahfajri Wisri M.Syakur Copyright (c) 2024 Harif Yurman Syahfajri, Wisri, M.Syakur https://creativecommons.org/licenses/by/4.0 2024-01-31 2024-01-31 6 1 14 28 10.35316/maddah.v6i1.4551 https://journal.ibrahimy.ac.id/index.php/maddah/article/view/4553 <div>The era of globalization and modernism has colored the movement of</div> <div>Islamic boarding school</div> <div>women to appear in the public sector, but at the same time they are required to successfully carry</div> <div>out their duties as housewives. Conventionally, postmodernist feminist construction is in the dual</div> <div>role of Islamic boarding school wo</div> <div>men in the family and public sector, namely women who have</div> <div>a Islamic boarding school background in the field of religion or people who gain legitimacy as</div> <div>teachers or mothers. The Islamic boarding school women's movement is top</div> <div>-</div> <div>down because the</div> <div>production o</div> <div>f religious knowledge and truth is determined by the religious elite so that the public</div> <div>becomes an object that must submit to the elite. The era of new religious movements changed the</div> <div>tendency of Islamic boarding school women's thinking paradigm from the d</div> <div>omestic area to shift</div> <div>to public spaces such as becoming regional heads after the direct regional head election (pilkada)</div> <div>system in Indonesia. This paper aims to analyze the movement of Islamic boarding school women</div> <div>in the postmodern era in managing their d</div> <div>ual roles as housewives and career women in the public</div> <div>domain. From descriptive and content analysis of qualitative research data, it shows that the</div> <div>postmodern Islamic boarding school women's movement is able to shift the religious paradigm</div> <div>from traditiona</div> <div>l conventionalism to modern secularism. The conclusion of this article is about the</div> <div>election of Islamic boarding school women as regional heads, showing the collapse of patriarchal</div> <div>culture in the current postmodern era. This article provides suggestions th</div> <div>at affirmative action is</div> <div>needed for women to improve education, so that they are able to take part in the development of</div> <div>the nation and state</div> Nurul Azizah Mohammad Armoyu Joseph Okwesili Nkwede Copyright (c) 2024 Nurul Azizah, Mohammad Armoyu, Joseph Okwesili Nkwede https://creativecommons.org/licenses/by/4.0 2024-01-31 2024-01-31 6 1 29 41 10.35316/maddah.v6i1.4553 https://journal.ibrahimy.ac.id/index.php/maddah/article/view/4554 <div>Relationships between humans continue to be sustainable because of communication.</div> <div>Communication is used as a tool to fulfill life's needs. One of them is the communication of</div> <div>government officials in interacting with the public. In this case it is the villa</div> <div>ge head. Village head</div> <div>communication with the community is very important in increasing social solidarity, whether</div> <div>communicating linearly or exchanging ideas (circularly). So that it makes people feel comfortable</div> <div>when communicating with government officials</div> <div>. This is the method used by the Head of Kropoh</div> <div>Village, Sumenep, to interact with his residents. By using linear and circular communication, it</div> <div>can produce good effects and feedback on society. The discussion of this research is about the</div> <div>village head's c</div> <div>ommunication patterns with the community in building social solidarity in the</div> <div>Kropoh Ra'as Village community, Sumenep and the effectiveness of the village head's</div> <div>communication with the community in building social solidarity in the Kropoh Ra'as Village</div> <div>com</div> <div>munity, Sumenep. Qualitative research is used as the main design in research with information</div> <div>sources on village heads' communication with the community in building social solidarity. This</div> <div>type of research is field research and is descriptive in nature and</div> <div>the research data sources are</div> <div>collected through observation, interviews and documentation. The results of this research show</div> <div>that the communication pattern used by the Head of Kropoh Village in communicating with the</div> <div>community is very good and can foster</div> <div>social solidarity by strengthening the sense of mutual</div> <div>cooperation among the community so that they can establish good cooperation in keeping in touch</div> <div>with each other among residents.</div> Mahfud Ali Yohandi Copyright (c) 2024 Mahfud Ali, Yohandi https://creativecommons.org/licenses/by/4.0 2024-01-31 2024-01-31 6 1 42 52 10.35316/maddah.v6i1.4554 https://journal.ibrahimy.ac.id/index.php/maddah/article/view/4557 <div class="textLayer"> <div>This article discusses the culture shock of students from Kangean at the Salafiyah Syafi'iyah</div> <div>Islamic Boarding School in Sukorejo, Situbondo. Culture shock is a situation where a person is</div> <div>not familiar with the social habits of a new culture, so that an</div> <div>individual cannot display behavior</div> <div>that is in accordance with the rules in the new environment. The students from Kangean, who are</div> <div>from the island of Madura, are students who tend to be tough in character. But he will love people</div> <div>who don't hurt him. It is</div> <div>important to know about the community's background in terms of area</div> <div>and geographical conditions because people from the beach have a different character from people</div> <div>from the mountains. From the beach every day they fight the waves, feel the hot atmosphere</div> <div>with</div> <div>the hot sun so that psychologically they are associated with a reactive attitude towards something.</div> <div>When entering a new environment, namely an Islamic boarding school in Java, it was interesting</div> <div>to see how this Satri from Kangean communicated with peo</div> <div>ple of a different culture, and reached</div> <div>the level of culture shock.</div> <div>This research uses a descriptive qualitative research method. A method <div>for examining the status of a group of people, an object, a condition, a system of thought, or a class</div> <div>of events in t</div> <div>he present. The aim of this descriptive research is to create a systematic, factual and</div> <div>accurate description, picture or painting of the facts, characteristics and relationships between the</div> <div>phenomena being investigated. The results of this research are tha</div> <div>t in the adaptation process,</div> <div>Kangean students go through phases of cultural adaptation, such as the honeymoon phase where</div> <div>students from Kangean experience a move so that they will feel happy because they are in a new</div> <div>atmosphere, the Disintegration phase of</div> <div>culture shock where students from Kangean will</div> <div>experience a the feeling of discomfort caused by differences, then the adjustment phase</div> <div>(Reintegration) where the students from Kangean begin to open themselves up to cultural</div> <div>differences, then the Autonomy p</div> <div>hase (familiarity with the situation) phase where a person</div> <div>becomes increasingly able to adapt because he has passed the previous phases like his anxiety and</div> <div>restlessness can be accepted and he accepts all the differences that exist. And the last one is the</div> <div>Independence phase, a phase where they enjoy the existing differences and a person is more</div> <div>confident when faced with the rhythm of a new environment and existing challenges</div> </div> <div class="endOfContent">&nbsp;</div> </div> <div class="annotationLayer">&nbsp;</div> Moch. Nuril Anwar Edy Supriyono Copyright (c) 2024 Moch. Nuril Anwar, Edy Supriyono https://creativecommons.org/licenses/by/4.0 2024-01-31 2024-01-31 6 1 53 60 10.35316/maddah.v6i1.4557 https://journal.ibrahimy.ac.id/index.php/maddah/article/view/4558 <div class="textLayer"> <div>As the media develops, there are many ways for Muslims to learn and spread the teachings of the</div> <div>Islamic religion. One of them is journalistic media such as print journalism, electronic journalism</div> <div>and online journalism. Journalism itself is an activity of s</div> <div>earching, processing, compiling, editing</div> <div>and presenting an event. The more media develops, the easier it is to access anywhere and by</div> <div>anyone. However, there are some people who abuse the function of the media, such as spreading</div> <div>fake news or hoaxes for cert</div> <div>ain group or personal purposes. Therefore, TV9 Surabaya was moved</div> <div>to create the Jurnal9 program by implementing benefit journalism. TV9 Surabaya is one of the</div> <div>local television stations in East Java which has a religious concept. Because almost all TV9</div> <div>prog</div> <div>rams contain Islamic elements. Observing the conditions above, researchers are interested in</div> <div>studying the application of Islamic journalism in the Jurnal9 program on TV9 Surabaya. The focus</div> <div>of the problem studied is how the journal9 production process is b</div> <div>ased on an Islamic perspective</div> <div>and what are the benefits of the journal9 program for the people of Surabaya. The aim of this</div> <div>research is to describe the journal9 production process from an Islamic perspective and to</div> <div>determine the benefits of thejournal9 pr</div> <div>ogram for the people of Surabaya. The research method</div> <div>used is qualitative with a case study approach. The data collection techniques use observation,</div> <div>interviews and documentation. The results of this research can be concluded that TV9 has</div> <div>implemented benef</div> <div>it journalism which can be equated with Islamic journalism. The journal9</div> <div>production process itself uses three stages, namely pre</div> <div>-</div> <div>field, field, and post</div> <div>-</div> <div>field. The Jurnal9 <div>program has the benefits of providing information, educating, persuading and entertai</div> <div>ning, but the</div> <div>benefit of Jurnal9 itself is more dominant in providing information.</div> </div> <div class="endOfContent">&nbsp;</div> </div> <div class="annotationLayer">&nbsp;</div> Ulki Nazaila Nur Ainiyah Copyright (c) 2024 Ulki Nazaila, Nur Ainiyah https://creativecommons.org/licenses/by/4.0 2024-01-31 2024-01-31 6 1 61 74 10.35316/maddah.v6i1.4558 https://journal.ibrahimy.ac.id/index.php/maddah/article/view/4559 <div>Indonesia is known as a diverse country with many tribes, cultures and traditions. One of the many</div> <div>traditions that exist in Indonesia is the rokat rice field tradition in the Madurese community, more</div> <div>precisely in Sumberanyar Village, Jatibanteng</div> <div>District, Situbondo Regency, East Java. The Rokat</div> <div>Sawah tradition is an ancestral tradition that has been carried out since ancient times and continues</div> <div>until now. Symbolic interaction is a social relationship between people which is shown by the</div> <div>exchange o</div> <div>f symbols used by them, both individuals with individuals, individuals with groups and</div> <div>groups with other groups, the meaning of which they have mutually agreed upon. This research <div>aims to describe the implementation procession and meaning of symbolic inter</div> <div>actions in the Rokat</div> <div>Sawah tradition in Sumberanyar Village, Jatibanteng District, Situbondo Regency, East Java. This</div> <div>research is qualitative research with data collection through interviews, observation and</div> <div>documentation with analysis through data collect</div> <div>ion and data presentation. The results of the</div> <div>research can be stated that, the procession of carrying out the rokat sawah tradition begins with</div> <div>inviting the farmers, the farmers gather in front of the lu'ulu house, together they go to the location</div> <div>of the r</div> <div>okat sawah tradition, prepare for the implementation of the rokat sawah tradition, the</div> <div>congregation sits in a circle around various foods , opening of the traditional Rokat Sawah event</div> <div>by Lu'ulu, reciting tawasul, yasin and tahlil, reading the Rokat prayer</div> <div>and ending with closing and</div> <div>eating together. In the interactions carried out by the people of Sumberanyar Village in the Rokat</div> <div>Sawah tradition there are symbols full of implied meaning, such as fostering a sense of</div> <div>togetherness and harmony, eliminating di</div> <div>scrimination between communities, realizing gratitude</div> <div>to Allah SWT, approaching oneself to the Creator, preserving ancestral traditions and rejection of</div> <div>balak.</div> </div> Dendi Agung Prayuda Aminul ‘Alimin Copyright (c) 2024 Dendi Agung Prayuda, Aminul ‘Alimin https://creativecommons.org/licenses/by/4.0 2024-01-31 2024-01-31 6 1 75 89 10.35316/maddah.v6i1.4559 https://journal.ibrahimy.ac.id/index.php/maddah/article/view/4561 <div>Humans as social creatures must always maintain good relationships with others because it is an</div> <div>obligation that must be carried out. Just as tradition can create a society that</div> <div>has a social spirit, so</div> <div>that social relations can create harmony in people's lives. From observing the conditions above,</div> <div>researchers examined various facts regarding the socio</div> <div>-</div> <div>religious meaning of Islamic counseling</div> <div>values</div> <div>in the Ketog Semprong tradition</div> <div>in Tabanan Regency, Bali. The aim of this research is to</div> <div>describe the procession of the Ketog Semprong tradition and to describe the socio</div> <div>-</div> <div>religious</div> <div>meaning of Islamic counseling values</div> <div>in the Ketog Semprong tradition in Tabanan Regency, Bali.</div> <div>In the re</div> <div>search method to obtain comprehensive information and data, this research uses a</div> <div>qualitative research approach with the type of ethnographic qualitative research. The results of the</div> <div>research show that: First, the Ketog Semprong traditional procession in Ta</div> <div>banan district, Bali, has</div> <div>three processions, namely joint prayer, megibung sagi or eating together, and art performances.</div> <div>And secondly, the social</div> <div>-</div> <div>religious meaning as an Islamic counseling value in the Ketog Semprong</div> <div>tradition in Tabanan district, Bali. T</div> <div>here are two Islamic counseling values</div> <div>that exist in this</div> <div>tradition, namely the first, spiritual values</div> <div>such as praying together, and the second, your values.</div> <div>'Amalah or social such as an attitude of mutual sharing, an attitude of affection, an attitud</div> <div>e of</div> <div>mutual cooperation in the form of mutual assistance, an attitude of tolerance in religion so that it</div> <div>can foster harmony, and finally an attitude of togetherness. All these attitudes can foster harmony</div> <div>and happiness which can be used as provisions for</div> <div>social life.</div> Juwairiyah Hanik Mufaridah Copyright (c) 2024 Juwairiyah, Hanik Mufaridah https://creativecommons.org/licenses/by/4.0 2024-01-31 2024-01-31 6 1 90 111 10.35316/maddah.v6i1.4561