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[MANAGING PESANTREN AND POLITICS IN INDONESIA: THE ROLE OFKYAI IN DECENTRALIZATION ERA ]]>
<![CDATA[Molasy]]>
<![CDATA[ Al'Adalah Vol. 17 No. 1 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Dalam sejarah politik di Indonesia, pesantren dan kyai memiliki peran yang sangat besar dalam menentukan arah dan tujuan bangsa. Selama lebih dari tigapuluh tahun di bawah Orde Baru, peranan pesantren dan kyai sangat dibatasi, namun otonomi daerah membuka kembali pintu bagi pesantren untuk kembali ke panggung politik. Studi ini menguraikan tentang dampak otonomi daerah terhadap pola hubungan kyai dan santri. Dengan menggunakan studi kasus di Kabupaten Jember, kajian ini menemukan adanya perubahan pola hubungan kyai-santri di komunitas pesantren yang ditandai dengan menurunnya kepatuhan dan respek masyarakat santri terhadap kyai dan pesantren. Studi ini menemukan tiga alasan: pertama, keterlibatan kyai dalam money politics; kedua, runtuhnya simbol kyai sebagai penegak moral, dan ketiga menurunnya peranan kyai dalam pembangunan masyarakat di sekitar pesantren.]]>
<![CDATA[PESANTREN DAN GLOBALISASI: PRIBUMISASI PERADABAN ISLAM DI ASIA TENGGARA ]]>
<![CDATA[Asroni]]>
<![CDATA[ Al'Adalah Vol. 17 No. 1 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Pesantren have the role and a significant contribution in the development of Islamic civilization in southeast asia .The role of Pesantren seem especially in an effort to form the community of literate (literacy) and cultural literacy. Pesantren also known as the base of resistance against the colonial government. In malaysia, a network many scholars who dominated the early history of Islamic movement more played by the Pesantren alumnus and some alumnus of the middle east who never learn in a Pesantren. In southern thailand, Ponoh has provided a significant contribution to the development of islamic studies in Southeast Asia. Similarly in the philippines, a discussion on Islam and Pesantren is still always coloring the history of Islamic education. One important contribution of Pesantren are developing of Java and the Malay language. To return back Pesantren as the center of Islamic civilization in Southeast Asia, Pesantren necessary to update and modernization in every aspect without abandoning distinctness. Should also think again the importance of building a modern Pesantren in Southeast Asia. The Southeast Asian Pesantren network is expected to rebuild the format and the role of Pesantren, not only deliver Islamic Scholars but also the Government. Pesantren must also unlock dialogue with other cultural in Southeast Asia. Thus, Pesantren will constantly stand ready to carry on negotiations with the spirit of scientific and cultures everywhere, so the Pesantren contribute very significant for the civilization of Islam in Southeast Asia.]]>
<![CDATA[DEKOLONIALISASI DEMOKRASI DARI PESANTREN SUKOREJO ]]>
<![CDATA[Azizi]]>
<![CDATA[ Al'Adalah Vol. 17 No. 1 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[The issue raised in this paper is about the fenomena of harmony both NU, MD and LDII communities di Awar-Awar Village Asembagus Situbondo Regency. By used ethnography approach founded that harmony constructed in a social manner by NU, MD and LDII communities and elites of Awarawar village in every day life. Social construction con-sists of three moments that is externalization of religious understanding social institution, objectivation through interaction both people by social institution, and internalization is self identification by socialization. In a social manner, because of it pathernalistic character made elites construction influence to people construction. In a social manner, “pendalungan” (Hybrid culture between Java and Madura ethnic) characteristic also give cultural frame to creating harmony. The harmony condition influence all live aspects of people either in a social manner or economy and culture.]]>
<![CDATA[PENDIDIKAN TANPA IDENTITAS DAN MEMBEBASKAN RETHINKING PENDIDIKAN MANUSIA SEUTUHNYA ]]>
<![CDATA[Hasanah]]>
<![CDATA[ Al'Adalah Vol. 17 No. 1 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Education in terms of its goal never loose from the community who around it. The purpose of convention of education should always be used as reference education policy. When looking at the phenomena of education in indonesia apparently there is a tendency away from its main purpose the potential to grow the protege in order can face his future with brilliant. Macro policy education for instance the goal is still the subordination of the policies political and economic. As a result the pattern of the implementation of education national prevailing often the entry of imposing substance less educate. On the other side are still not precisely an understanding of religious education result in the occurrence of overlap between public education and religious education. This writing aims to encourage to think back a humanizing education. Education supposed to be the instrument of social and spiritual that serves give assurance maintenance man who has faith and knowledge. Ideally education in indonesia able to give insight to humanize man in accordance with his creation tendency as creatures free and cultured.]]>
<![CDATA[KEBIJAKAN PENDIDIKAN KETERAMPILAN DI PONDOK PESANTREN ]]>
<![CDATA[Royani]]>
<![CDATA[ Al'Adalah Vol. 17 No. 1 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Boarding school is a potential and thus has a strategic position, the empowerment efforts boarding school as educational institutions and social organizations to develop human resources professionals is a must, depelovment human reseuses can be done by implementing life skills education. Since the beginning of its existence until now and in the days to come, Boarding Schools in addition to functioning as a religious institution, also serves as a center for community development and human resource development center that is Qualified. When examined in more depth, boarding school is not an institution that will foster the emergence of religious fanaticism, but is an institution that has the potential to be typical, which if developed optimally be able to contribute to the formation of character and personality of the nation.]]>
<![CDATA[REORIENTASI KURIKULUM PENDIDIKAN PESANTREN ]]>
<![CDATA[Mundir]]>
<![CDATA[ Al'Adalah Vol. 17 No. 1 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Pesantren (Islamic Boarding School) with a typical education more focused on religious subjects (diniyyah) is the oldest religion and religious education in indonesia. From the side of innovation, found some Pesantren innovation that will still do, innovation was doing , and has been an invasion .This innovation has touched on some aspects, ranging from education curriculum, kiyai leadership style, santri daily way of life, dormitory buildings, the mosque, kiyai house, kiyai vehicles, a model of learning , learning strategy, until the management of funds. But this article limiting discuss about education curriculum on aspects of innovation, in modern and traditional models.]]>
<![CDATA[MEMBATINKAN KARAKTER ANTI KORUPSI MELALUI INTEGRASI KURIKULUM ]]>
<![CDATA[Anam]]>
<![CDATA[ Al'Adalah Vol. 17 No. 1 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Anti-corruption education at education institutions is a inheritance process of culture that should be conducted by conscious effort and planned manner to create an atmosphere of learning and active and characterlize learning process, so the students having personality and attitude that strong to resist various forms of corruption. As for its application in a class were performed by integration of value and education teaching anti-corruption into subjects course who was exist in college, namely a course called anti-corruption education. While outside of class, integration of value and education teaching anti-corruption could be done outside of class as in extracurricular and when school tuition in the community or at home. The process of education in substance wanted to exist in out put students preventing himself to not committed acts of corruption, prevent others to not committed acts of corruption by providing warning the person, and capable of detecting the presence of corruption.]]>
<![CDATA[MEMBUMIKAN PEMIKIRAN ISLAM PROGRESSIF ALA ABDULLAH SAEED ]]>
<![CDATA[Fathiyaturrahmah]]>
<![CDATA[ Al'Adalah Vol. 17 No. 1 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[The progress of information technology and communication have made this world become increasingly global. Now many problems that previously only develops in the west has become global issues, in which no one was a muslim country that can prevent away from involvement with issues surrounding democracy, human rights, gender equality, and religious pluralism is a global trend that could not not to be responded to by muslims as part of global humanitarian. Because of it , Saeed Abdullah as intellectual or mujtahid of the muslim minority living in the new world , in the region the majority of non-muslims, provide solutions how spirit of the teachings of Islam that can identified as “sholihun li kulli makanin wa zamanin”. Spirit of a kind of this is what he called with progressive Islam, the subject known as progressive muslim, efforts to turn back the progressive dimension of Islam that in the last long enough brain dead were suppressed by the dominance of the text. Think the method used by muslim progressive this is what he called with the term progressive ijtihadi trend is one of contemporary Islamic thought continually that contexted the text in accordance with the condition and desire to answer the needs as human beings.]]>
<![CDATA[ANALISIS KRITIS ATAS AHISTORISITAS PEMIKIRAN ARTHUR JEFFERY ]]>
<![CDATA[Safri]]>
<![CDATA[ Al'Adalah Vol. 17 No. 1 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Study of religious texts will remain continuously evolve to infinite time. There was no denying the study of the Qur'an itself. Study of the Qur'an is not only done by Muslim scholars, but also take care of the other readers, including orientalis. With a wide range of interests, the Orientalists do indepth review of the Qur’an. Ranging from economic interests, politics, and religion. From a variety of interests, one of which became the subject orientalis is thought Arthur Jeffery. Australian-born character doing a lot of study on the Qur'an, so he did a variety of ways to find the weaknesses of the Qur’an. In his study, Arthur concluded that al-Fatiha is not part of the Qur'an, but just ordinary prayer. In addition, he also claims that there is a mystical verses are not meaningful in the Qur'an as al-muqatta'ah verses. For him the verses are just the initials of the friends who was instrumental in depositing the Qur'an in the time period of codification. In fact, he also entered the criticism of Muhammad's prophethood is filled with lies, and accusations stating that the language of the Qur’an is not original in terms of both writing and content. And various other criticisms. Based on the thoughts of Arthur, author focused on his premise about the position of al-Fatiha in the Qur'an and his claim to the mystical verses of the verses of almuqaththa'ah. In short, the author see Jeffrey mindset that is ahistorical, and only built on the assumption that too much influenced by his background as a scholar who was prepared as missionaries at the time.]]>
<![CDATA[GURITA KAPITALISME: SISI LAIN DUNIA YANG DATAR? Resensi Buku ]]>
<![CDATA[Muhibbin]]>
<![CDATA[ Al'Adalah Vol. 17 No. 1 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Dalam buku The World is Flat: Sejarah Ringkas Abad ke-21 ini, Thomas L. Friedman menjelaskan betapa globalisasi telah mencapai tingkat yang sama sekali baru (2009: 8). Seperti halnya Christhoper Columbus yang melakukan penjelajahan dunia sehingga ia dapat memastikan bahwa dunia itu memang bulat (2009: 3), Thomas L. Friedman dengan logika yang hampir mirip, memastikan bahwa dunia ini adalah datar (2009: 4). The flat world bagi Friedman, dijadikan kiasan (metafor) terhadap pandangan tentang dunia sebagai lapangan permainan untuk persaingan global (2009: 7) dalam perdagangan dimana semua kompetitor memiliki kesempatan yang sama.]]>
