Al'Adalah
This journal aims to publish original research articles on Islam and Muslims, especially Islamic thoughts, doctrines, and practices oriented toward moderation, egalitarianism, and humanity. The journal articles cover integrated topics on Islamic issues, including Islamic philosophy and theology, Islamic culture and history, Islamic politics, Islamic law, Islamic economics, and Islamic education, engaging a multidisciplinary and interdisciplinary approach. Therefore, this journal receives original research articles from any country and region concerned with Islam and Muslim.
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<![CDATA[CONTESTING PERDA SHARIA AND WOMEN’S SECURITY IN INDONESIA ]]>
<![CDATA[Erwin]]>
<![CDATA[ Al'Adalah Vol. 16 No. 1 (2013) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Isu women’security pertama kali muncul ketika PBB mengangkat isu tentang human security. Di Indonesia, isu women’s security menjadi perdebatan ketika banyak daerah di Indonesia menerapkan Perda Syariah (PS). Para pendukung Perda syariah berargumen bahwa Perda Syariah akan meningkatkan keamanan perempuan karena mencerminkan nilai-nilai agama yang memberi penghormatan dan perlindungan bagi perempuan. Sedangkan para penentang perda syariah menganggap bahwa Perda Sya-riah telah mengancam keamanan mereka. Tulisan ini menjelaskan tentang dinamika sosial, agama dan politik dari pelaksanaan Perda Syariah, dan bagaimana pengaruhnya terhadap hak-hak perempuan dan keamanan perempuan (women’s security).Penelitian ini juga membahas definisi keamanan perempuan berdasarkan pengalaman dan pendapat perempuan. Penelitian inimenggunakan metode kualitatif dengan melakukan wawancara mendalam, focus group discussion, dan analisis dokumen, serta pendekatan studi kasus. Studi kasus dilakukan di Cianjur, Jawa Barat, dan Bulukumba, Sulawesi Selatan, namun beberapa wawancara juga dilakukan di Jakarta dan Makassar. Wacana tentang keamanan sangat erat kaitannya dengan pelaksanaan peraturan tentang jilbab. Penelitian ini menunjukkan bahwa jilbab menjadi isu inti dalam wacana Perda Syariah, dan kewajiban mengenakan jilbab adalah simbol yang paling menonjol dari penerapan Perda Syariah. Sebagian besar informan perempuan berpendapat bahwa mengenakan jilbab membuat mereka merasa lebih aman. Namun, Perda Syariah yang mewajibkan mengenakan jilbab dianggap oleh beberapa informan dapat mengancam keamanan mereka.]]>
<![CDATA[PEREMPUAN DI TIMUR TENGAH DAN AFRIKA UTARA: ETNOGRAFI PERILAKU DAN PENGENDALIAN SEKSUAL ]]>
<![CDATA[Isfironi]]>
<![CDATA[ Al'Adalah Vol. 16 No. 1 (2013) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Scholarly approaches to understanding modesty and sexual restraint in Islamic cultures in the Middle East and North Africa are increasingly nuanced and sensitive, privileging the view of these issues from the perspective of those who practice them. Such perspectives are complex, ever-changing, and shaped by a variety of forces, including most centrally an individual’s sense of self, religious understanding, and historical context. Stephens’ (1972) argument concerning the association of the most elaborate modesty practices with preindustrial societies is to some extent borne out here. Indeed, the ethnographic examples discussed here are drawn primarily from peasant societies that are not industrialized (although other areas in their countries may be)— societies in which Islam plays a major role, and there are premarital and extramarital sex restrictions. Yet this argument cannot effectively explain why, for example, urban educated working women in Cairo are adopting the veil in increasing numbers (Macleod, 1991), or the growing appeal of Orthodox Jewish practices and their accompanying modesty practices for women (Kaufman, 1989). It remainsto be seen what, if any, generalizations can be drawn from the resurgence of modesty practices among particular segments of urban educated women in varying parts of the world.]]>
<![CDATA[AGAMA DAN SEKSUALITAS PEREMPUAN ]]>
<![CDATA[Nawangsari]]>
<![CDATA[ Al'Adalah Vol. 16 No. 1 (2013) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[The Qur'an explicitly confirms the equality of men and women, though Muslim communities in general do not view men and women equal. Even humiliation against women often happens, as a result of the authoritarian understanding of the religious messages. As a result, the products of Islamic thought often positions women as subordinate, or the second class. This fact is certainly very alarming, therefore religious doctrines and fatwas with discriminatory practices, must be re-examined if it is to Islam remains a mercy to all the worlds.]]>
<![CDATA[TEOLOGI FEMINISME PERSPEKTIF AMINA WADUD: INTEGRASI LOGIKA NORMATIFITAS DAN HISTORISITAS ]]>
<![CDATA[Nella]]>
<![CDATA[ Al'Adalah Vol. 16 No. 1 (2013) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Study on feminism is an important study in the contemporary era. It is important, either from the supporting context, or from the opponent. Seen from the logic of normativity, the feminist study got a clear negation. However, when viewed from the logic of the historicity, the feminist studies got a good place. The complexity of social reality forces the researchers to examine more on feminist issues. Through integrating two methods of logic--the logic of normativity and the logic of the historicity--feminist studies are considered important to be discussed in order to reconcile the two logics.]]>
<![CDATA[PEREMPUAN DALAM GENGGAMAN TEKS: TELAAH ATAS PEMIKIRAN NASR HAMID ABU ZAID DALAMDAWA’RUL KHAUF ]]>
<![CDATA[Nur]]>
<![CDATA[ Al'Adalah Vol. 16 No. 1 (2013) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[This paper wants to examine the Nasher Hamid Abu Zayd thought on the advocacy of women's rights which are summarized in the book Dawa'ir al khauf : qira'ah fil khitab al mar'ah ( a cycle of fear : reading on the women discourse). He said women are still in the shackles of fiqh texts that often discriminated women. The position of women in the domestic space is more valuable and important than the development of creative thinking as demonstrated by the divorce judgment handed down by the religious judge against female lecturer who refused to be pregnant. Starting from this academic anxiety, Abu Zaid build a model of a contextual reading refer to the root tracking of the text. That is, the existence of the text is not a mystery, but a reality storyline. Through a contextual readings, Abu Zaid read two female phenomenon, that is polygamy and inheritance rights. He argues, polygamy is not a tasyri’ problem that is forever, but temporal according to the particular context, as well inheritance rights. First, the Qu'ran ordered give alms to the relatives, the orphans and the poor who do not inherit. Second, the Qu'ran advised that kinship and ethnicity is not a major humanitarian relation, as it has been practiced in the pre-Islamic period. Two basic concepts are used as a foundation to honor women in the problem of inheritance rights.]]>
<![CDATA[DISKURSUS GENDER DALAM PANDANGAN NASR HAMID ABU ZAYD ]]>
<![CDATA[Busriyanti]]>
<![CDATA[ Al'Adalah Vol. 16 No. 1 (2013) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Departing from the assumption that one of the causes of social inequality is a misconception on the view of relation between men and women. This assumption is then developed into a social analysis, namely the gender analysis. The results of gender analysis were quite surprising and raise pro and contra. This is due to this tool of analysis is used to read religious texts that have been considered settle ,final and can no longer be contested. Nasr Hamid Abu Zayd, as a contemporary Muslim thinker trying to perform ijtihad by conducting critical rereading of the discourse and religious texts as well as texts relating to women. In the gender analysis, the religious texts are constructed in accordance with the character and social situation at the time the text was produced. The book of Dawair al-Khauf, Qiraat fi Khitab al-Mar’ah, the work of Nasr Hamid Abu Zayd which is discussed in this paper, become an evidence that Abu Zayd deserves to be called as a true feminist. In this book he offers a model of contextual readings (manhaj al-qiraah as-siyaqiyah) in understanding the religious texts, especially the Qur'an and the Hadith. This method see the problem from a broader perspective, the overall social context of historical revelation to understand the meaning of the text. This contextual readings also make a distinction between the historical meaning derived from a context on one side, and the significance (al-magza) which are indicated by the meaning in the context of the socio-historical interpretation on the other side. This method is then used by Nasr Hamid Abu Zayd in exploring the understanding of the text of the Qur'an and Hadith, especially with regard to the gender relations in relation to the issues of qawwamah, polygamy and divorce, inheritance issues and problems of aurat and hijab.]]>
<![CDATA[PERADILAN PEREMPUAN: KEBIJAKAN KRIMINAL TERINTEGRASI DALAM MELINDUNGI PEREMPUAN ]]>
<![CDATA[Maghfiroh]]>
<![CDATA[ Al'Adalah Vol. 16 No. 1 (2013) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[The number of domestic violence cases increasing each year, as reflected in the Annual Report of the National Commission for Women, 2010. However, the actual number is not represent the reality. The people tend to be reluctant to report their cases because fear for bear the shame, stigmatization from society, "blindness" of law, the judicial process is long and laborious due to the absence of a special court for cases of domestic violence. In addition, the court, either public or religious, seems also less responsive in handling cases of domestic violence, including the lack of holding the principle of neutrality.]]>
<![CDATA[DARI MONARKI MENUJU REPUBLIK ISLAM: MENENGOK IRAN MASA LALU DAN MASA MODERN ]]>
<![CDATA[Ni’am]]>
<![CDATA[ Al'Adalah Vol. 16 No. 1 (2013) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Iran dalam sejarahnya yang panjang telah mengalami pertumbuhan dan perkembangan sangat dinamis, baik dilihat dari perspektif geografis, sosial-budaya, politik, ekonomi, dan juga agama. Iran adalah di antara negara yang berada di Timur Tengah yang memiliki kekayaan melimpah dari sumber daya alam (minyak bumi). Dalam persepktif sosial-politik global dan agama, Iran menjadi negara yang patut dicurigai dan bahkan ditakuti oleh negara-negera Barat, khususnya Amerika Serikat dan antek-antek Yahudi lainnya, karena Iran dianggap sebagai negara Muslim yang paling berani menentang kebijakan-kebijakan Barat yang memiliki ambivalensi dalam melihat negara Muslim. Iran telah mengalami perubahan cukup dinamis baik dari perspektif politik, budaya, amupun agama. Ini yang kemudian menarik untuk dikaji dalam makalah ini. Karena sedikit banyak akan berimplikasi kepada negara-negara Muslim lain di dunia.]]>
<![CDATA[BAHASA RAKYAT DAN POLITIK UANG: ANALISIS-KRITIS TERHADAP JARGON POLITIK DALAM PESTA DEMOKRASI ]]>
<![CDATA[Muhaimin]]>
<![CDATA[ Al'Adalah Vol. 16 No. 1 (2013) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Konstelasi politik nasional mengalami perubahan pada reformasi 1998. Sejak itu, era monopolitik yang menjenuhkan selama lebih tiga dekade, berakhir pula. Masyarakat Indonesia memulai melangkahkan diri ke dalam arena baru perpolitikan nasional yang lebih bebas dan demok-ratis. Namun, satu fenomena yang kurang sehat, juga ikut menjamur seiring dengan suburnya bibit demokrasi; money politic (politik uang). Fenomena ini selalu menyertai setiap pesta demokrasi dalam semua bentuk dan level hajatan politik di Indonesia. Dari fenomena tersebut, muncul kritisisme masyarakat yang mewujud dalam bentuk jargon-jargon atau plesetan yang bersifat politis dan cenderung ditujukan sebagai kritik sosial atas apa yang tengah berlang-sung di masyarakat. Beberapa plesetan politis masyarakat diantaranya; “TongKet” yang diartikan dengan sittong seket, dan ”Berjuang” yang diartikan beras, baju, dan uang. Berkembangnya jargon-jargon tersebut, nampaknya rakyat tidak lagi sungkan atau ewuh pakewuh, apalagi takut untuk mengungkapkan kri-tisisme mereka. Apalagi, kemampuan berbahasa masyarakat semakin kreatif mengungkapkan hal-hal kritis, termasuk yang bersifat politis. Jika selama ini jargon politik dibuat oleh kaum elit untuk menguasai dan mengendalikan massa -dan ini adalah salah satu bentuk language empower-, maka kini ‘kaum bawah’pun dapat mengkritisi kekuasaan juga dengan jargon yang sengaja dimunculkan untuk dapat terbaca oleh para elit. Teori tentang bahasa dan kekuasaan tidak lagi berlaku bagi yang kuat untuk menguasai yang lemah, namun juga telah ber-kembang dan bisa diartikan bagi yang lemah untuk menjatuhkan yang kuat.]]>
<![CDATA[DINAMIKA NALAR FIKIH “TRADISI” NU: DARI PERIODE PENEGESAN IDENTITAS MENUJU PERIODE AKTUALISASI: Resensi Buku Pergulatan Pemikiran Fiqih “Tradisi” Pola Mazhab (Ahmad Arifi) ]]>
<![CDATA[Sholehuddin]]>
<![CDATA[ Al'Adalah Vol. 16 No. 1 (2013) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Fikih tidak lahir dari ruang hampa, melainkan terlahir di tengah dinamika pergulatan kehidupan masyarakat sebagai jawaban atas problematika aktual yang selalu berkembang dan berubah seiring dengan perkembangan dan perubahan masyarakat itu sendiri. Apalagi, dengan kemajuan ilmu pengetahuan dan teknologi, setiap saat masalah baru akan terus berkembang dan bermunculan. Untuk menjawab berbagai permasalahan baru tersebut, para ulama --termasuk akademisi-- sudah tidak bisa lagi hanya mengandalkan fikih dan hasil ijtihad di masa lampau. Sebab, warisan fikih yang terdapat dalam bukubuku klasik, bukan saja terbatas kemampuannya dalam menjangkau masalah-masalah baru yang belum ada sebelumnya, tetapi juga terdapat berbagai pendapat yang kurang--untuk mengatakan tidak--relevan dengan berbagai masalah yang muncul saat ini. Oleh karena itu, perlu dilakukan penyegaran kembali terhadap warisan fikih, agar mampu menemukan rumusan-rumusan baru dalam rangka memberikan jawaban terhadap masalah-masalah yang belum ada jawabannya dalam buku-buku fikih masa silam.]]>
