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[RUNTUHNYA WATAK POLIMORPIK KIAI DALAM KULTUR MASYARAKAT MADURA ]]>
<![CDATA[Suhermanto]]>
<![CDATA[ Al'Adalah Vol. 17 No. 2 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Relation between a kiai, and his people as visualized on Madura culture, became a reality that deserve further reviewed by particularly concerning the tides especially about change the configuration relation patron-clien factors. Indeed, when viewed in passing; relation that is a derivative and obedience residents madura kiai that tends towards (fanatics-doctrine) having very small opportunities for change. However, after reformation era, piecemeal society also starting to separated, be two camps that face each other. They are support one kiai to opposed kiai which incidentally is having problems with kiai being patron of them. Changing the pattern of relationships kiai and people in the tribe of madura in the era of reform, at least will also have important implications, although the implications of the most real this time only on political dimensions. Relationships between kiai and the community in madurese, can be said as patron-client relationships, having characteristics that clients will honor and obey the patron without reserve. In addition, model of leadership that looked at relationships between kiai and the community in madura often known by term pholimorphic, is a leader who has an important influence in some field at once. This fact automatically make people madura impressed favoring one kiai and opposed other kiai, who is from madurese cultural ambivalence prevailing earlier.]]>
<![CDATA[SIBERNETIKA EMITAI ETZIONI DALAM MASYARAKAT ISLAM AKTIF PEDESAAN ERA GLOBAL ]]>
<![CDATA[Tohari]]>
<![CDATA[ Al'Adalah Vol. 17 No. 2 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[The Islamic community is active is basically a social engineering attempts to turn anything into a Community citizen resistance in reaching for a better quality of life. The main target was the model for community development that put more emphasis on social life. How social functions can walk normally, the social forbidden can be removed. So individual pious who have achieved can impact more evident in social pious. Active in rural communities is seen among them wholesale workers (homeworking) or the volume of work at home is a hireling labor done at home on the basis of the unit of work done. This job is order a brokers and throw the result of stores or directly to consumers. Cases have been mentioned was partly example of islamic community active global era. The boarding school (Pesantren) economic empowerment, street children, industry workers home and so on. The theoretical models was used are sibernetik. Sibernetik is a model the basis for the general theory or the modern system theories. Modern history by aziz al-azmeh Characterized by globalization west global dominate. Globalization show rapid developments in the field of communication, technology, transportation and information who made the world more narrowly because everything more easily accomplished.]]>
<![CDATA[ARTIKULASI IDEOLOGI POLITIK MASYARAKAT ISLAM DI INDONESIA ]]>
<![CDATA[Ernas]]>
<![CDATA[ Al'Adalah Vol. 17 No. 2 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[This writing seeing reinforce that has grown recently that in the case of Indonesia, commitment no longer parallel with religious orientation and political expression. Some event as political factors on and election shows that religion is no longer a factor in influencing determinan political choice. Majority muslims in indonesia to regard as different political arena by religiousity. Then factors as political leadership, principal capacity, trackrecord and personal images determinant in the choice of politics. Nevertheless, this studies also indicated that changes and shifting political orientation voters not altogether may be claimed as the success of the process of secularization in political modernization in indonesia. It appears the phenomenon of pragmatism and hypocritizm become indonesia chief symptom in politics today. These symptoms shows that political arena just a sign of the power struggle and efforts to hunt down interest (rente) on the parties involved in it. In practice this kind of political, the interest of the people can no longer be the locus of the main in the ideology and political vision. If a political party or the political power of Islam in Indonesia do not want to have setbacks and landed in the defeat and destruction is available continuously, we must immediately conduct reorientasi and political reposition. Islamic Politic were not political can depend on the belief an absurd sociological that (the majority of people islam in indonesia were muslim , then they will certainly choose of the Islamic Party). On the other hand if we want to become the strength of dominant political , the political power of Islam must be able to ideology reposition, political agenda and the acts of political and more substantive and earthiness contemporary according to the need of the Islamic Community of Indonesia.]]>
<![CDATA[PROYEK IDENTITAS KULTUR KERUKUNAN: STUDI HARMONI KEHIDUPAN WARGA NU, MUHAMMADIYAH DAN LDII ]]>
<![CDATA[Isfironi]]>
<![CDATA[ Al'Adalah Vol. 17 No. 2 (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[MEMBANGUN MANAJEMEN EKONOMI BERPRINSIP SYARIAH ]]>
<![CDATA[Maksum]]>
<![CDATA[ Al'Adalah Vol. 17 No. 2 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[In islamic perspective everything must be done, in a tidy manner true, orderly, regular, directed clear and settled to an end. The process must always followed well. Nothing is certainly not be done in not planned because it is a principle that major in Islamic beliefs. Rasulullah said in a hadith being narrated thabrani, the priest, “surely god loved one who, if do any work done in itqan (timely directed clear and settled)”.The clear work the steady, and transparent manner gotcha charity work which is loved by God. Actually, management in meaning regulate everything to do well quick, and it is been Sharia in Islamic Beliefs. Syariah management is the behavior associated with the values of faith and ketauhidan, every behavior one who engages in an activity based on tauhid with the value of, and expected behavior will be restrained and not occurring KKN behavior (corruption, collusion, and nepotism) because realized the supervision of the most high, which is god to record every charitable deeds both good and bad.This is different with the behavior in the management of conventional not at all related even in spite of tauhid values. Those who apply the management of conventional not feel the supervision that is attached, except only the supervision of the leader or a superior. Any activity in the management of Sharia, attempts to pious charity by perennial worth.]]>
<![CDATA[PERAN SATRATEGIS SISTEM EKONOMI ISLAM DALAM MEMBANGUN SUMBER DAYA INSANI ]]>
<![CDATA[Misbahul]]>
<![CDATA[ Al'Adalah Vol. 17 No. 2 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[One variable that very important in economic management is human resources. He was a strategic position and most decisive in the economic system of Islam. The potential and its position should be understood properly developed so he can optimally in order to strengthen the economic system of Islam. Islamic Human Resources it is the energy or power or ability of which is owned by someone thought of power, southwest of copyright, still stored karsa and work in itself as a potential energy ready to be developed into useful energy in accordance with human desire itself. In understanding of islam , all the potential is a device that provided by god as caliph mandate to run in the earth. Thus he is responsible for managing the best possible to achieve the welfare of the earth together. Characteristics that needed to support that task. That characteristic inspired by the nature of the prophets as honest, amanah, convey and smart , also the nature of such as courage and professional. If the preparation of resources that has characteristics insani above can be achieved, really potential of islam in the economic system can be developed beyond what can done by the system Islamic outside.]]>
<![CDATA[REPOSISI BMT SEBAGAI LEMBAGA KEUANGAN SYARIAH PRO RAKYAT ]]>
<![CDATA[Saripudin]]>
<![CDATA[ Al'Adalah Vol. 17 No. 2 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Syariah economic development especially in the field of financial institutions and banks so rapidly. This can be seen from the development of the number of Syariah Banks and Syariah banking turnover increasing from year to year . But the development of Syariah Banks are still not even maybe not at all perceived by the poor. They still do not have access to banking industry. This writing try elaborating on a model of Syariah Financial Institutions that can be more pro people by trying to do compare between Syariah Bank and BMT (Financial Institution non Bank). From the comparation known that more BMT become allows Syariah Financial Institutions for the poor (pro the people) because as financial institutions non bank, BMT not bound with Bank Indonesia Regulations.]]>
<![CDATA[PEREMPUAN DALAM POLITIK MASKULIN ]]>
<![CDATA[Listyani]]>
<![CDATA[ Al'Adalah Vol. 17 No. 2 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[The idea of action affirmatif always coloring discourse of political participation of women in indonesia. It is meaningful that problem of political participation of women in indonesia is still viewed as something that should be championed. With megawati his seat to become president and increasing of the number of women legislators haven 't viewed as describing indonesian women success in politics. Even if compared to the united states, indonesian women have political right early.The emergence of the people of representatives among women is pointed out in parliament is not yet emerge women as decision making. It is not surprising if political social life in Indonesia are still seen male perspecive. The involvement of women in public spaces and are strategic spaces decision-making is the only way to prevent the interests of women represented . The position of women in the Parliament is allowing women to conceive even transforms to a policy that is created by the legislature to be gender friendly. When the involvement of women in taking strategic decisions has been in an ideal position, expected residents of Indonesia women who account for 50% of his interests can be guaranteed.]]>
<![CDATA[PEREMPUAN DALAM POLITIK MEDIA ]]>
<![CDATA[Jannah]]>
<![CDATA[ Al'Adalah Vol. 17 No. 2 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[The image of women in history is a wrenching day. Women's history is a history of continuous oppression. How native women in the Netherlands Colonialism era are treated also suggests common view time on women. The Founder of Batavia, Jan Pieterszoon Coen writing ' of women is a prerequisite in the trade. If women are available in the markets of the Indian trade, will be yours ' such declared Coen to the Heren XVII. And then the letter marked the beginning of days of misery for native women. Present, the condition was not getting lost, instead of the more. The mass media obviously contribute very unusual about the image to the woman. Massa Media capture is dominated by very bad image of women as a bully, destroyer husband career and others. In the political that very masculine image more bad, women only placed the stage just as a sweetener. While many ordinary women with remarkable achievement less get a place in the mass media. This writing offered a recitation against women especially in indonesia. The way of us read would determine our attitude and behavior against women which in turn will encourage everyone to put the figure corresponding undue women. Reward them elsewhere in the public and private space.]]>
<![CDATA[JALUR KUASA AMERIKA DI DUNIA: MENGUAK AGENDA TERSEMBUNYI DEMOKRASI NEGERI PAMAN SAM: Resensi Buku Demokrasi Ekspor Amerika Paling Mematikan (William Blum) ]]>
<![CDATA[Kun Wazis]]>
<![CDATA[ Al'Adalah Vol. 17 No. 2 (2014) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Demokrasi telah menjadi nafas bagi sebagian besar negara di dunia. Sebagai sebuah pemikiran, demokrasi selalu dihadirkan dalam rupa yang manis dan menembus bidang lain yang sejatinya belum tentu bermakna demokratis. Agar lebih efektif dan efisien penyebarannya, berbagai bentuk komunikasi massa, mulai majalah, koran, buku, film, jaringan internet, televisi, radio, hingga media komunikasi lainnya ikut terjun mengusung “jargon” demokrasi. Berbagai penelitian, kajian teoritis di sejumlah lembaga riset, institusi pendidikan, dan ragam instansi juga menjadi bagian penting dari perjuangan demokrasi ini. Gerakan massa, aksi mahasiswa, demonstrasi buruh, dan gelombang protes di sejumlah negara pun berdalih “atas nama” demokrasi.]]>
