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[TRADISI BARONGSAI DI MATA MUSLIM TIONGHOA: MENYANDINGKAN KEBERISLAMAN DAN KETIONGHOAAN ]]>
<![CDATA[Moch. Choirul Arif]]>;
<![CDATA[Simatupang]]>;
<![CDATA[Budiawan]]>
<![CDATA[ Al'Adalah Vol. 18 No. 1 (2015) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Post-published Decree No. 6 of 2000 by President KH. Abdurrahman Wahid suspend the number 14 of 1967 on religion, beliefs and customs of the Chinese, is an important moment for Indonesian ethnic Chinese community represents their cultural identity. Emergence Lion Dance tradition in the public sphere becomes a marker of cultural freedom that has long shackled due to political discrimination of the New Order. As an icon of cultural freedom, the Lion Dance in glasses Confucianism is perceived as a symbol of bravery and unyielding and human compulsion to clean ourselves from all forms of malicious behavior. and considered able to reconcile between the profane with the sacred, so is able to connect people with the unseen. Although the substance is good, but leaves a theological problem for the Chinese Muslim community.Through two-way translation strategy played PITI organization, the Chinese Muslim community is able to reconcile Islam with Chineseness. Islam yes, the Chinese also yes.]]>
<![CDATA[RELIGIOFIKASI KOMODITAS DAN IDENTITAS AGAMA ANAK MUDA KOTA SURABAYA ]]>
<![CDATA[Ali Aziz]]>
<![CDATA[ Al'Adalah Vol. 18 No. 1 (2015) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[There is three problem which will be studied in this research, that is (1) the meaning of religion, (2), the process of religious identity of young (3) process of religious identity mediatization through commodity religiofication. Third the problem, studied through qualitative descriptive method by phenomeno-logical perspective. From study result is obtained as follows. Firstly, the meaning of religion by SKI activist directed at the growing awareness of reason, which in turn meaning of religion is not limited to mere ritual ansich, but religion as way of life. Second. Process of reasoning awareness constructing through a islamic mentoring have been able to islamic representation to meet islamic young-ers. Third, process of religious identity mediatization through religiofication commodities is a form of religious expression. That process led to the estab-lishment of islamic pride that manifest it self in the totality of behavior. In the process it happen “shedding” taste, emotions and islamic motives are mediated in an islamic accessories (religiofication commodities). By usig the expression islamic accessories be envisaged, whic would make them as a symbols of islam to the others.]]>
<![CDATA[NILAI RELIGIUS TRADISI MITONI DALAM PERSPEKTIF BUDAYA BANGSA SECARA ISLAMI ]]>
<![CDATA[Eko Setiawan]]>
<![CDATA[ Al'Adalah Vol. 18 No. 1 (2015) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Seventh months traditions of java that exists to day is acculturation between Javanese tradition with the teachings of Islam. The tradition aims pray baby and mother to survive until childbirth. It can be said that the implementa-tion of a series of ceremonies mitoni intended to embryos in the mother's womb and containing always salvation. Seventh months traditions of java (tingkeban/mitoni) is part of the manners of a javanese which it has a philosophical in life.Of various symbol the action and rituals mitoni it can be seen that the java have hope safety. Tradition is a combination of better than hindu, kejawen even islam. Basically mitoni is a traditional worth sacred and aims glorious. In the tradition of mitoni there are solicitation prayer to Allah SWT, and played of sacred verses (al-Qur’an) are evidence of implementation of mitoni in the Islamic procedure.]]>
<![CDATA[PENGEMBANGAN DAKWAH DALAM MENJAWAB TUNTUTAN MASYARAKAT KONTEMPORER ]]>
<![CDATA[Wisri]]>;
<![CDATA[Abdul Mugni Shaleh]]>
<![CDATA[ Al'Adalah Vol. 18 No. 1 (2015) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Dakwah Islamiyah (Islamic Propagation) especially in terms of it’s signifycant in the era of contemporary is considered to be very important. The third millennium era called too an era of global be the concept as representation of phenomena of the world that according to John Naisbit characterized by the appearance of interdependence in almost all dimensions of life, and in the relations both nation state, as well as the transnational relations. This condition is not avoid also affect thought and performance Dakwah Islamiyah (Islamic Propagation). There was no doubt that the era of contemporary on some progress of science and technology as well as industry which is quite rapidly, driven more advanced and the modernization of the religious life, especially it’s bright. Should to realized that Dakwah activities would not be last in this time if Dakwah was not respond to problems that acquirable by in the era of contemporary today. Therefore, this is the urgency the implementation of the Dakwah so as to have applicable protect power to the challenges and threat due to the contemporary era.]]>
<![CDATA[REINTERPRETASI JIHAD MELALUI ASPEK HISTORIS-KULTURAL SEBAGAI UPAYA MERUMUSKAN ISLAM RAHMAT SEMESTA ALAM ]]>
<![CDATA[Ach. Muhyiddin Khotib]]>
<![CDATA[ Al'Adalah Vol. 18 No. 1 (2015) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Islam not present in a vacuum culture .Grounded in the teachings of civilizations and certain culture. This process it requires an understanding of the teachings of islam without release from the roots of cultural history. One of the nucleus in islam is about “Jihad”. Laterly, interpretation about Jihad of-ten identified with physical war destructive violent. This is caused by con-duct a few moslems lately who performs acts of terrorism and namely his actions with “jihad”. Give Understanding Jihad with war or give priority to meaning that war in the training Jihad contradictory with the mission muslim mercy of the universe. So, Jihad should be interpreted back within the cultural-histories framework of the holy teaching was not unsullied by the understanding that generated jihad throughout the space and certain culture. A teaching about jihad to read in accordance with the culture at that time and should be adapted to the context of the days when and where that is grounded. Reasonable, if the war to the primary meaning because the culture of the arab are conflicts intense that always to put forward physical contact (war) to resolve the conflict. This culture is not always the same with the other culture, thus the meaning of war is at meaning subordinate.]]>
<![CDATA[ABD AL-SHAMAD AL-PALIMBANI DAN TAREKAT SAMANIYAH DI PALEMBANG ]]>
<![CDATA[Miftah Arifin]]>
<![CDATA[ Al'Adalah Vol. 18 No. 1 (2015) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[As any central scientific in nusantara, a Sultanate of Palembang has produced some of the characters that play an important role in the spread of Islam in Nusantara. One of a prominent figure was Abd al-Shamad al-Palimbani. His though spend the rest of his days more in Haramyan, but His concern of the Islamic development in Nusantara is very high. He wrote the book “Siyar al-Salikin” who speak the Malay to teach it easy to understand by the Malay community. And with Tarekat Samaniyah which he brought that had a large following spread in several Nusantara areas.]]>
<![CDATA[MEMOTRET TIPOLOGI TASAWUF KONTEMPORER ]]>
<![CDATA[Mahjuddin]]>
<![CDATA[ Al'Adalah Vol. 18 No. 1 (2015) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Contemporary Tasawuf are the spiritual activities that combines between religious activities and social activities, so that every man of participating in these activities, it is hoped that he could obtain Sufism value and social value of community. Tasawuf contemporary done with remembrance and read asmaul husnah, and continued with the collection infaq from participants tasawuf as the fund would go to very poor or those who need it. Therefore, tasawuf contemporary can grades create a spiritual and social values. Contemporary Tasawuf always linked daily life in the spiritual acts; for example tasawuf in economic activity, tasawuf in domestic activities, tasawuf in governmental activities, tasawuf in law enforcement, tasawuf in education, so tasawuf available in the raising of mental health.]]>
<![CDATA[PERAN IMAM MADZHAB DAN INTERAKSI SOSIAL DALAM PENERAPAN HUKUM ISLAM ]]>
<![CDATA[Abdul Wasik]]>
<![CDATA[ Al'Adalah Vol. 18 No. 1 (2015) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Fiqh is not Al-Quran and Al-Hadith that we can not change tenses and its meaning, but fiqh only an ijtihad product and that the priests schools whose source is taken from the Quran and Al-Hadith. Likewise fiqh is not filled with the teachings of the monotheistic doctrine, but it elastic and dynamic in its application. The fall of the Qur'an, or better known and the emergence of Al-Hadith in Mecca and Madina are very different situations and conditions with Indonesia. The legal rulings product that was born when the course is also different from the product that appears on Indonesian fiqh. One reason is the social interaction and the circumstances that exist, thereby causing product also different fiqh law.]]>
<![CDATA[KEADILAN RESTORATIF BAGI MASYARAKAT MISKIN ]]>
<![CDATA[Sholahudin]]>
<![CDATA[ Al'Adalah Vol. 18 No. 1 (2015) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Injustice law phenomena this keep happening in the practice of law in this country. The emergence of all the action of protest against law enforcement officials in all areas, shows that the system and practices our laws are troubled. Our law enforcement, including on the poor community is very legalistic-positivistik only based on the rule of law formal written .The act of alternative criminal claim attempts should also be made by the state in the process of injustice law practices phenomena that befell the poor. The Country through law enforcement officials need to driven to promote and apply an criminal alternative claim to poor people, which is through approach “restorative justice”. Restorative justice will be institution that can be a equity justice, especially for the victims and the vulnerable sides in social-politics and weak economically, like the children, elderly, and the poor. Therefore, positive law of the state must to adopt elements of the existence of this “restorative justice”. Approach of this restorative justice is more humanistic and can give substantive justice to the poor people who comes to the law, than through the formal approach; legalistic-positivistic approach only express formal justice.]]>
<![CDATA[POLITIK IDENTITAS MUSLIM URBAN: MENIKMATI MODERNITAS TANPA MENANGGALKAN KEIMANAN : Resensi Buku Identitas dan Kenikmatan: Politik Budaya Layar Indonesia (Ariel Heryanto) ]]>
<![CDATA[M. Khusna Amal]]>
<![CDATA[ Al'Adalah Vol. 18 No. 1 (2015) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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<![CDATA[Gambaran linier yang selalu menghadapkan Islam vis a vis dengan kapitalisme (ataupun sekularisme) tampaknya semakin usang. Alih-alih Islam dan kapitalisme terus terlibat dalam baku hantam tiada berujung untuk saling menjinakkan, keduanya malah terlihat saling berangkulan. Adalah media baru yang telah menciptakan space bagi keduanya untuk saling bersinergi dalam kultur yang sinkretis (hybrid). Media baru pula yang sudah ikut andil dalam dekonstruksi sekat-sekat dikotomik antara kedua entitas dengan garis ideologi-politik yang tidak saja berbeda, melainkan juga bertabrakan. Kontradiksi yang telah menfosil dan nyaris tak terjembatani selama puluhan dekade, luruhdalam sentuhan dingin media baru yang bercorak popular. Sinergi antara kedunya terepresentasikan cukup baik dalam aneka budaya pop (pop culture) seperti musik, film, novel, sinetron, dan berbagai produk industri budaya massa lainnya.]]>
