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[The Influence of Muslim Religiosity on Waqf Participation: A Meta-Analysis of Factors and Trends (2014–2024) ]]>
<![CDATA[Nugroho, Moh Agus]]>;
<![CDATA[Larasati, Suci]]>;
<![CDATA[Rahman, Md Mahfujur]]>
<![CDATA[ Al'Adalah Vol. 27 No. 2 (2024): Articles in press ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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DOI: 10.35719/aladalah.v27i2.514
<![CDATA[This study analyzes the relationship between religiosity and Muslim participation in waqf through a meta-analysis of 20 studies from 2014–2024. This study is important because although religiosity is considered to influence philanthropy, previous research results have shown significant variations in effects and context. This study fills the gap by evaluating these variations, including regional, cultural, and methodological factors. The study focuses on the extent to which religiosity influences waqf participation. Data were collected from quantitative articles based on Scopus, using JASP software for effect size analysis, heterogeneity, and visualization through forest and funnel plots. The results show a moderate positive effect of religiosity on waqf participation (effect size 0.23) but with high heterogeneity (I² = 96.55%), indicating significant variation between studies. The findings identify contextual factors such as socio-cultural differences, religious practices, and methodological variations as key determinants. The study concludes that waqf promotion strategies must adjust to regional and cultural contexts for greater effectiveness. Recommendations include further cross-cultural research and the development of context-based approaches to reduce heterogeneity. These findings guide policymakers and waqf institutions in designing effective religiosity-based strategies.]]>
<![CDATA[Ideological Contestations of Salafism and Moderatism in Indonesia's Hijra Movement: Critical Discourse Analysis ]]>
<![CDATA[Khamdan, Muh]]>;
<![CDATA[Wiharyani]]>;
<![CDATA[Abidin, Nadiah]]>
<![CDATA[ Al'Adalah Vol. 27 No. 2 (2024): Articles in press ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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DOI: 10.35719/aladalah.v27i2.531
<![CDATA[The new pattern of learning for Indonesian Muslims, preferring references to religious knowledge through digital media, provides opportunities for Salafi groups to propose their religious teaching and movements, such as through Islamic-based websites, to contend in religious discourse. Ultimately, Islam experiences ideological contestation, including the construction of the hijra movement through a socialized understanding of Islamic law. This article explores the discourse of the hijra movement applied Salafism using Norman Fairclough's critical discourse analysis, which focuses on text, practice, and socio-cultural analysis. Therefore, the research data includes affiliated online publications and religious practices observed in Salafism religious forums in Bogor, Depok, and Jakarta. The results demonstrated that the hijra movement through digital media has become a strategic arena for the Salafi group in disseminating the Puritan narrative among middle-class Muslims, while Moderatism prioritizes tolerance and pluralism. Salafi group succeeded in captivating these Muslims who preferred to acquire Islamic understanding through online media rather than traditional religious forums to profess Salafism even though of internal conflict within Salafism. This study highlights the need for strengthening digital literacy to investigate ideological interactions across diverse Islamic groups in digital spaces.]]>
<![CDATA[The Influence of Muslim Religiosity on Waqf Participation: A Meta-Analysis of Factors and Trends (2014–2024) ]]>
<![CDATA[Nugroho, Moh Agus]]>;
<![CDATA[Larasati, Suci]]>;
<![CDATA[Rahman, Md Mahfujur]]>
<![CDATA[ Al'Adalah Vol. 27 No. 2 (2024) ]]>
Publisher : <![CDATA[UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/aladalah.v27i2.514
<![CDATA[This study analyzes the relationship between religiosity and Muslim participation in waqf through a meta-analysis of 20 studies from 2014–2024. This study is important because although religiosity is considered to influence philanthropy, previous research results have shown significant variations in effects and context. This study fills the gap by evaluating these variations, including regional, cultural, and methodological factors. The study focuses on the extent to which religiosity influences waqf participation. Data were collected from quantitative articles based on Scopus, using JASP software for effect size analysis, heterogeneity, and visualization through forest and funnel plots. The results show a moderate positive effect of religiosity on waqf participation (effect size 0.23) but with high heterogeneity (I² = 96.55%), indicating significant variation between studies. The findings identify contextual factors such as socio-cultural differences, religious practices, and methodological variations as key determinants. The study concludes that waqf promotion strategies must adjust to regional and cultural contexts for greater effectiveness. Recommendations include further cross-cultural research and the development of context-based approaches to reduce heterogeneity. These findings guide policymakers and waqf institutions in designing effective religiosity-based strategies.]]>
<![CDATA[Ideological Contestations of Salafism and Moderatism in Indonesia's Hijra Movement: Critical Discourse Analysis ]]>
<![CDATA[Khamdan, Muh]]>;
<![CDATA[Wiharyani]]>;
<![CDATA[Abidin, Nadiah]]>
<![CDATA[ Al'Adalah Vol. 27 No. 2 (2024) ]]>
Publisher : <![CDATA[UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/aladalah.v27i2.531
<![CDATA[The new pattern of learning for Indonesian Muslims, preferring references to religious knowledge through digital media, provides opportunities for Salafi groups to propose their religious teaching and movements, such as through Islamic-based websites, to contend in religious discourse. Ultimately, Islam experiences ideological contestation, including the construction of the hijra movement through a socialized understanding of Islamic law. This article explores the discourse of the hijra movement applied Salafism using Norman Fairclough's critical discourse analysis, which focuses on text, practice, and socio-cultural analysis. Therefore, the research data includes affiliated online publications and religious practices observed in Salafism religious forums in Bogor, Depok, and Jakarta. The results demonstrated that the hijra movement through digital media has become a strategic arena for the Salafi group in disseminating the Puritan narrative among middle-class Muslims, while Moderatism prioritizes tolerance and pluralism. Salafi group succeeded in captivating these Muslims who preferred to acquire Islamic understanding through online media rather than traditional religious forums to profess Salafism even though of internal conflict within Salafism. This study highlights the need for strengthening digital literacy to investigate ideological interactions across diverse Islamic groups in digital spaces.]]>
<![CDATA[Muhammad Hamdi Yazır’s Contributions to Islamic Education in Modern Türkiye: A Cultural Anthropology Perspective ]]>
<![CDATA[Thoriquttyas, Titis]]>;
<![CDATA[Ahsin]]>;
<![CDATA[Khasbulloh]]>
<![CDATA[ Al'Adalah Vol. 27 No. 2 (2024) ]]>
Publisher : <![CDATA[UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/aladalah.v27i2.510
<![CDATA[The transition from the Ottoman Empire to the secular Republic of Turkey significantly impacted Islamic education, as madrasahs were closed and a secular education system was adopted. This study analyzes the intellectual contribution of Muhammad Hamdi Yazır, who played a pivotal role in reconciling Islamic philosophy with modern secularism in moderating traditional Islamic education with the secularism orders through his work, Hak Dini Kur'an Dili. Yazır's approach integrated rational knowledge (ulum al-aqliyah) and religious knowledge (ulum al-naqliyah) to maintain Islamic teachings within the secular framework. This study uses the lens of cultural anthropology to analyze Yazır's contribution as mentifacts (intellectual heritage), sociofacts (social structures), and artifacts (educational materials). Unlike previous studies that focused more on theological and philosophical aspects, this study reveals how Yazır's ideas are not only in the form of ideas but are also influenced by social structures and manifested in educational materials. The analysis demonstrates how Yazır's intellectual efforts adapt Islamic education to modernity without negating its essence, ensuring its relevance in contemporary Turkish society. This study provides new insights into the transformation and sustainability of Islamic values in the secular education system and recommends further comparative studies to explore similar dynamics in other Islamic contexts. ]]>
<![CDATA[Breaking the Glass Ceiling for Indonesian Migrant Workers: Legal-Political and Maqasid al-Shariah Analysis of Protection Policies ]]>
<![CDATA[Aji]]>
<![CDATA[ Al'Adalah Vol. 27 No. 2 (2024) ]]>
Publisher : <![CDATA[UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/aladalah.v27i2.528
<![CDATA[This research addresses the significance of protecting migrant workers through the lens of legal politics and maqasid al-shariah. Migrant workers, particularly women, face various structural challenges that create a “glass ceiling,” limiting their access to rights and welfare. Addressing gaps in prior research that largely focus on regulatory frameworks, this study highlights the relevance of maqasid al-shariah as a holistic approach to labor migration policies. Through a normative qualitative analysis of Law No. 18 of 2017 on the Protection of Indonesian Migrant Workers and secondary data sources, this study demonstrates that the PPMI Law aligns with maqasid al-shariah by addressing legal, social, and economic protections. These protections correspond to hifzh al-aql (preservation of intellect), hifzh an-nasl (preservation of family), and hifzh al-mal (preservation of wealth). The findings affirm the law’s dual objectives: securing workers' welfare and aligning national policies with Islamic jurisprudence. Theoretically, this research contributes to the integration of maqasid al-shariah and legal-political analysis, offering a nuanced perspective on migrant worker protection. Practically, it informs policy-makers on enhancing labor migration frameworks by aligning them with maqasid al-shariah. Future research should incorporate field data to evaluate the law's implementation and explore its comparative applicability across diverse sociopolitical contexts.]]>
<![CDATA[Shaykh Nawawi Al-Bantani’s Contribution to Grounding Shafi’i Islamic Law in the Indonesian Archipelago during the 19th Century ]]>
<![CDATA[Imawan]]>;
<![CDATA[Faiz]]>;
<![CDATA[Herman]]>;
<![CDATA[Masruri]]>
<![CDATA[ Al'Adalah Vol. 27 No. 2 (2024) ]]>
Publisher : <![CDATA[UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/aladalah.v27i2.540
<![CDATA[Shaykh Nawawi al-Bantani's contributions in the 19th century to grounding Islamic law in Nusantara mark a pivotal moment in Indonesian Islamic history. Despite previous research on his scholarly work and influence, studies have often focused on general education and tasawwuf, leaving a significant gap in analyzing his profound impact on Shafi'i jurisprudence and its integration into the Indonesian archipelago. This research addresses how al-Bantani facilitated the dissemination and popularization of Islamic law, mainly through his prolific writings and the network of students he mentored. By employing qualitative historical analysis, this study examines primary texts authored by al-Bantani, such as Nihayah al-Zain and Qut al-Habib, alongside secondary literature on his intellectual legacy. The analysis reveals al-Bantani's distinctive approach to bridging advanced Shafi'i jurisprudential concepts with practical applications, resonating with scholars and laypersons in the Indonesian archipelago. His works, widely adopted and taught by his students, stimulated a shift from a dominant tasawwuf-oriented framework to a jurisprudential focus in Islamic studies. This research underscores the necessity of revisiting the Indonesian archipelago's intellectual legacy to recognize its crucial role in modern Islamic discourse. Future studies should investigate al-Bantani's contributions comprehensively to other disciplines, such as hadith and theology, to illuminate his multifaceted legacy.]]>
<![CDATA[Muhammad Abid al-Jabiri's Intellectual Contribution to Moderating Tradition and Modernity in Moroccan Islamic Education Reform ]]>
<![CDATA[Tamami]]>;
<![CDATA[Helmiati]]>;
<![CDATA[Nazir]]>;
<![CDATA[abdelmounaim]]>
<![CDATA[ Al'Adalah Vol. 27 No. 2 (2024) ]]>
Publisher : <![CDATA[UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/aladalah.v27i2.536
<![CDATA[This study explores the contribution of Muhammad Abid al-Jabiri's thought to the reform of Islamic education in Morocco, inspiring a balanced integration of tradition and modernity. This research is significant given the challenges of globalization and radicalism that Islamic education systems experience. Previous studies have primarily focused on historical and structural aspects and have yet to delve into the impact of al-Jabiri's ideas on policies and curricula. This research uses a qualitative approach based on content analysis to examine historical documents, educational policies, and al-Jabiri's works, such as Naqd al-Aql al-Arabi, to analyze the influence of his ideas on integrating religious and modern scientific knowledge. The analysis evaluates the transformation of Islamic education across three significant periods: pre-colonial, colonial, and post-colonial. The findings reveal that al-Jabiri's thought has successfully inspired curricula rooted in values of rationality and moderation, which are relevant for addressing globalization challenges without losing Islamic identity. These reforms promote inclusive and globally competitive education. The study recommends an integrative education model based on moderation as a solution to create an inclusive and tolerant society. Further research is needed to understand the long-term impacts of these reforms on social development and Islamic identity in the modern era.]]>
<![CDATA[Guarding Indonesia’s Moderate Islamic Public Sphere? Nahdlatul Ulama’s Intolerant Resistance to Salafi-Wahhabi Institutional Expansion ]]>
<![CDATA[Mawardi Abdullah]]>;
<![CDATA[Ahmad Fajar Shodiq]]>
<![CDATA[ Al'Adalah Vol. 27 No. 2 (2024) ]]>
Publisher : <![CDATA[UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719//aladalah.v27i2.499
<![CDATA[The rapid institutional expansion of Salafi-Wahhabi groups in Indonesia, challenging the dominance of moderate traditionalist Islam, is important to study because it raises critical questions about tolerance, pluralism, and the quality of democracy in the world's largest Muslim-majority country. Previous research has insufficiently explored the local politics of Nahdlatul Ulama (NU) in managing deliberative public space and the paradox of intolerance within a moderate majority. This study reveals how local NU actors in Jember negotiate resistance to Salafi-Wahhabi preaching and institutional expansion, particularly the Imam Syafi'i Islamic Dirasat College (STDI) in Jember and its affiliated schools. This research employs a qualitative approach involving participant observation and in-depth interviews with NU Jember leaders, cadres, and activists in 2019–2020. Data were analyzed inductively by Habermas's public sphere theory and the concept of Civil Islam. The findings reveal a double paradox: NU's intolerance of takfir and tabdi' practices helps limit exclusivist ideology and protect a moderate public sphere, but its rejection of Salafi educational institutions—which sometimes escalates into confrontation—undermines civil pluralism and contributes to the deconsolidation of local democracy. Future research should adopt a mixed-methods approach to compare regional dynamics and develop inclusive policy frameworks for managing religious public spaces in Muslim-majority democracies.]]>
