Al'Adalah <table width="611"> <tbody> <tr> <td>Journal Title</td> <td>:<strong> Al'Adalah</strong></td> </tr> <tr> <td>ISSN</td> <td>: <a href="" target="_blank" rel="noopener">2684-8368</a> (online) | <a href="" target="_blank" rel="noopener">1410-7406 </a> (print)</td> </tr> <tr> <td>DOI Prefix</td> <td>: 10.35719 by <a href="">Crossref</a></td> </tr> <tr> <td>OAI Prefix</td> <td>: <a href=";metadataPrefix=oai_dc&amp;set=aladalah" target="_blank" rel="noopener"></a></td> </tr> <tr> <td>Publisher</td> <td>: Centre for Research and Community Service (LP2M), Universitas Islam Negeri (UIN) Kiai Haji Achmad Siddiq Jember, East Java, Indonesia</td> </tr> <tr> <td>Frequency</td> <td>: 2 issues per year</td> </tr> <tr> <td>Citation Analysis</td> <td>: <a href=";user=7mgI2B4AAAAJ" target="_blank" rel="noopener">Google Scholar</a><strong> |</strong> <a href="" target="_blank" rel="noopener">Garuda</a><strong>|</strong> <a href="" target="_blank" rel="noopener">Moraref</a> <strong>| </strong><a href="" target="_blank" rel="noopener">Scilit</a><strong> | </strong><a href="" target="_blank" rel="noopener">DOAJ</a> <strong>| </strong><a href="" target="_blank" rel="noopener">Index Copernicus</a> <strong>| </strong><a href=";and_facet_source_title=jour.1406908" target="_blank" rel="noopener">Dimensions</a></td> </tr> </tbody> </table> <p><span data-preserver-spaces="true"><strong><em>Al'Adalah</em></strong> is a bi-annual and double-blind peer-reviewed journal that publishes current original articles on religious and Islamic studies using an interdisciplinary perspective, especially in studying Islamic theology and its related social sources. </span></p> <p><strong><em><span data-preserver-spaces="true">Al'Adalah</span></em></strong><span data-preserver-spaces="true"> has been published since 1998 (available online since 2019) by the Centre for Research and Community Service (LP2M), IAIN Jember (now: UIN Kiai Haji Achmad Siddiq) Jember, East Java, Indonesia.</span></p> LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) en-US Al'Adalah 1410-7406 <p>This work is licensed under a <a href="">Attribution-NonCommercial 4.0 International (CC BY-NC 4.0).</a></p> INTEGRATING THE RELIGIOUS AND SCIENTIFIC UNDERSTANDING DURING THE COVID-19 PANDEMIC <p>This article analyzes the Indonesian people's scientific and religious understanding during the Covid-19 pandemic. It is a crucial topic to discuss because some religious people in Indonesia resist the government policies restricting worship. Based on the analysis, the results obtained include an excessive understanding of religion that will make people increasingly distrustful of reality, so they avoid the scientific explanation. The article also explains that religion is the primary factor in building community perspectives in Indonesia. Nevertheless, science and religion have contributed and should be integrated to solve the problems during the Covid-19 pandemic.</p> Asmawati Asmawati Copyright (c) 2022 Asmawati 2022-04-19 2022-04-19 25 1 1 10 10.35719/aladalah.v25i1.203 THE EXISTENCE OF RELIGION WITHIN TECHNOLOGICAL PROGRESS IN MODERN SOCIETY <p>Today science and technology are considered to be more prominent than others. Religion is believed to be a guide for life, but in modern life, religion is considered an obstacle to the progress of human civilization. Therefore, this article discusses the suspicion that religion delays the process of modernity, especially modern technology, and questions whether religion is the controller for humans to lead their lives. At the same time, the article examines rationality in taking over reli-giosity in modern life. The result of this study is that religion is not an obstacle to the development of modernity because religion provides space for rationality and encourages the development of science in the modern era. Thus, religion contributes significance and cannot be substituted by anything guiding humans in everyday life. This study concludes that religion makes humans have moral and human values</p> Andika Andika Copyright (c) 2022 Andika Andika 2022-04-19 2022-04-19 25 1 11 20 10.35719/aladalah.v25i1.86 MUHAMMADIYAH EDUCATION'S READINESS IN THE SOCIETY 5.0 ERA <p>This study examines Muhammadiyah's readiness in education for the challenges of the society 5.0 era. Technology, Information, and Communication Technologies (ICT) are growing with the urgency of society 5.0 in education based on technology. It is significant to the modern education of Muhammadiyah, which has a progressive education spirit. The method used in this study is a literature review of various references to analyze the relevant data. As a result of the study, Muhammadiyah tried to develop a prophetic civilization, and the concepts of khaira ummah and baldah thayyibah as the recognition and expectations of the people and the nation toward Muhammadiyah, Muhammadiyah intellectuals synergized the potential resources in education. They strengthened religious-social movements as a driving force for the struggle by the spirit inherited by KH Ahmad Dahlan. In this spirit, Muhammadiyah intellectuals challenge and construe society 5.0 based on human-centered. Muhammadiyah education in this era tries to improve educational facilities for digital-based learning in Muhammadiyah schools or madrasas; able to improve teacher human resources to innovate in <br />digital-based learning both online and offline; able to apply humanist learning with the main characteristics of respecting the opinions of others, respecting, and communicating correctly.</p> Rahmad Sugianto Rani Darmayanti M. Nurul Humaidi Copyright (c) 2022 Rahmad Sugianto, Rani Darmayanti, M. Nurul Humaidi 2022-04-20 2022-04-20 25 1 21 34 10.35719/aladalah.v25i1.155 OPTIMIZING THE WAQF MANAGEMENT IN ISLAMIC BOARDING SCHOOLS <p>Waqf is an alternative for Muslims to donate their endowment for a charitable purpose. This endowment is also usually purposed to build or develop mosques, madrasas, Islamic boarding schools (pesantren), and other Islamic institutions. From the business perspective of Islamic boarding schools, it can mean a capital asset or something that can be used for productive or valuable purposes. The research examines the concept of optimizing waqf in pesantren and analyzes the implementation of management waqf on the Basmalah franchises (Kopontren Basmalah Sidogiri). This article is based on a field study that used a descriptive-analytical approach. The paper concludes that the optimization of waqf on the Basmalah franchise uses the concept of productive waqf. Kopontren Basmalah, based on an Islamic sharia cooperative, accommodates members and investors collectively to develop waqf assets. The management of the Kopontren Sidogiri also facilitates the new branch of the Basmalah store by accommodating various aqad in a profit-sharing system.</p> Moch. Iqbal Afandy Durrotun Nafisah Copyright (c) 2022 Moch. Iqbal Afandy, Durrotun Nafisah 2022-04-21 2022-04-21 25 1 35 48 10.35719/aladalah.v25i1.85 ANGELIKA NEUWIRTH'S GENEALOGY ON TARTIB NUZULI AS AN INTERPRETATION METHOD OF THE QUR'AN <p><em>Tartib nuzuli </em>(understanding the Qur’an considering arrangement drop of exposure) is one of the strategies for translating the Qur’an that researchers seldom discuss). Among the researchers who focused on the idea was Angelika Neuwirth. Tartib nuzuli initiated by Neuwirth can add to the investigation of the Qur'an. The review utilized a subjective exploration of the ancestry hypothesis to show up at Neuwirth's reasoning. The results showed that Neuwirth emphasized the need for hermeneutic devices to bring the Post-canonized Qur'an to life based on its chronology. With a literary and historical approach, the Qur'an is analyzed in synchronic and synchronized through time frames (beginning with pre- canonization in the Meccan phase). Furthermore, the Qur'an is analyzed with units of letters and intertextuality. Neuwirth's marginalized opinion was his critique of the study of scholars who focused on post-codification texts rather than uncovering his pre-canonized side. Despite the attention to the aspect of canonization, some Western scholars still produce sensitive arguments, as well as Muslim scholars who do not necessarily make Tartib nuzuli a method of Qur'anic interpretation. Among the factors of Neuwirth's thought: Firstly, his early interest in the Qur'an, literature, and history. Secondly, he was affected by his educators, for example, Anthonie, to reinforce his advantage in investigating the Qur’an. Thirdly, they are affected by the considerations of prior figures who are also consensual in the idea of the Qur’an order. Among the ramifications of Neuwirth's reasoning: 1) present a variety of strategies for translation; 2) open a more open and logical exchange; 3) it is the center ground of concepts in the Qur’an; and 4) the <em>Corpus Coranicum </em>was shaped like an actual demonstration of his reasoning.</p> Asyrifah Luthfiana Azmi Nurun Nisaa Baihaqi Aidah Mega Kumalasari Copyright (c) 2022 Asyrifah Luthfiana Azmi, Nurun Nisaa Baihaqi, Aidah Mega Kumalasari 2022-04-24 2022-04-24 25 1 49 66 10.35719/aladalah.v25i1.287 REVEALING THE HERESY ACCUSATION OF SALUTING THE NATIONAL FLAG <p>Recently the extreme tendency in religion has strengthened (conservative turn). The online media also promoted the discourses and fatwas on prohibition and disbelief for Muslims to salute the Indonesian flag. This is also reinforced <em>by</em> some Muslim preachers who are indicated as part of the transnational Islamic movement (takfiri), which states that saluting the flag is a heresy (<em>bid'ah</em>) or haram. It can disrupt the unity and integrity of the Indonesian people (Bhinneka Tunggal Ika; unity in diversity). Therefore, this article seeks to reveal the meaning of flag-saluting from the perspective of Islamic studies, including aspects of <em>taklifiy</em> and <em>wad'iy</em> ways in Islamic law. This effort is carried out by searching rigidly, both <em>lughowi</em> and <em>ma’nawi</em>. The results of this study conclude that saluting the national flag is not included in the category of <em>mahdhah</em> worship. Therefore, it cannot be called heresy or <em>shirk</em>; moreover, the person who does it is called an apostate (<em>murtad</em>) or <em>kafir</em> (infidel). In such cases, honoring the flag based on ethics or moral behavior differs from worship based on theology. Thus, the article can help clarify and reflect on religious problems in society.<br /><br /></p> Zainul Hakim Copyright (c) 2022 Zainul Hakim 2022-04-25 2022-04-25 25 1 67 80 10.35719/aladalah.v25i1.205 THE STORY OF SLAUGHTERING COWS IN SURAH AL-BAQARAH <p>The name of surah al-Baqarah is taken from the story of slaughtering cows, verses 67 to 73. Suppose someone only reads the translation of the Qur'an or reads the Ijmali interpretation, of course. In that case, he will not be able to understand the story coherently because the verse arrangement is reversed. Therefore, it takes the narratological theory of the Qur'an to sequence the story so that it can be understood easily by historical chronology. The study uses a literature review by collecting the commentators, summarized in a book of commentaries. The study results are the story of the slaughter of a cow, starting from verses 72 and continuing with verses 67 to 71. After that, verse 72 is skipped and goes straight to verse 73. So, the chronological sequence of history is 72, 67, 68, 69, 70, 71, and 73. Based on it, al-Baqarah is a cow slaughtered by the Israelites to uncover the case of the murder of a nephew to his uncle. The nephew is the only heir. He could not wait for an inheritance, so he killed his wealthy uncle. He left the trail by placing the corpse in front of someone else's house at night. Then the case of finding the body went viral, and the Israelites accused each other of being confused about finding the culprit. After that, they asked Moses to solve the case; the order came down for the Israelites to slaughter a cow. Then, part of the cow was struck against the corpse, and he got up and said that the killer was his nephew.</p> Nur Afiyah Copyright (c) 2022 Nur Afiyah 2022-04-30 2022-04-30 25 1 81 92 10.35719/aladalah.v25i1.293 PRODUCTIVE WAQF IN MAQASID SHARIA PERSPECTIVE <p class="JW31text" style="margin-bottom: 6.0pt; text-indent: 0cm; line-height: normal;"><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;">Giving has become a habit in our culture. Unfortunately, </span><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;">in our society's view,</span><em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;"> waqf</span></em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;"> tends to focus on land and buildings. The meaning of a waqf event can be interpreted more broadly; it can be managed to be more productive, for example. This study uses library research methods that show productive </span><em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;">waqf</span></em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;"> from the perspective </span><em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;">of maqasid sharia</span></em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;">, including </span><em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;">ijtihad maslahi</span></em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;">, which must be based on the main objectives of religion. Second, </span><em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;">ijtihad</span></em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;"> </span><em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;">maslahi </span></em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;">must be based on knowledge of </span><em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;">maslahah al-shar'iah</span></em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;"> (<em>maslahat</em> in religion). Third, </span><em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;">ijtihad</span></em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;"> </span><em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;">maslahi </span></em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;">must apply and consider the public benefit of understanding the text in both al-Qur'an and Hadith. Fourth, </span><em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif; color: #0e101a;">ijtihad maslahi</span></em><span lang="EN-US" style="font-size: 12.0pt; font-family: 'Minion Pro',serif;"> must consider the point of view of profit and loss.</span></p> Arif Zunaidi Copyright (c) 2022 Arif Zunaidi 2022-04-30 2022-04-30 25 1 93 104 10.35719/aladalah.v25i1.286 VEILING THE FACE, REVEALING SELF-ESTEEM <p>In a country where most of the population is Muslim, wearing a face veil is not new. However, the face veil for Muslimah students in Indonesia is still polemic because it seems old-fashioned, rigid, and underestimated by some people, so they are considered Islamic fanatics, radicalized Muslims, extremists, or terrorists. Several state Islamic universities govern how to dress on campus. This qualitative research aims to reveal the motivations and struggles of Muslimah students in wearing face veils at UIN Sunan Ampel and IAIN Jember (now: UIN Kiai Haji Achmad Siddiq Jember) during 2019-2020. Therefore, the researcher also used interview and observation methods to obtain the data. The study results are the Muslimah students' motivation to wear the face veil because of the need for self-security from men and the need to be respected (need for self-esteem). The struggles carried out by the informants are different from the motivation and acceptance of the milieu. The higher the motivation to wear the face veil, the stronger they maintain it. Although they do not support the milieu, a strong motivation will defend their honor (<em>muru'ah</em>). In addition to motivation, the milieu is also significant. The more tolerated the milieu, the easier the struggle made by the informants.</p> Za'imatil Ashfiya Copyright (c) 2022 Za'imatil Ashfiya 2022-04-30 2022-04-30 25 1 105 114 10.35719/aladalah.v25i1.289 THE URGENCY OF LEARNING THE ISLAMIC FAITH IN SHAPING STUDENTS' RELIGIOUS CHARACTER <p>Studying the Islamic faith (aqedah) in today's era is very important. The flow of globalization is full of freedom in our daily life and can bring us positive or negative effects without realizing it. The thing that is most feared is if the impact of globalization has a bad influence on us, especially on students who are still looking for their own identity. The weakness of faith can cause this negative influence as the foundation of one's faith. If a student's faith is weak, he will be easily influenced or provoked by the circumstances around him, easily swayed by what he previously believed. In this article, we will examine three interrelated questions. First, what is the meaning of the Islamic creed, and what is its position in our lives? Second, what is the meaning of religious character? Third, how is the urgency of learning creed in shaping the religious character of students? This article uses a library research approach to review the three points above. The result is that strengthening faith through learning the Islamic faith will be very much needed as an effort to prevent negative things from entering students. In addition, the Islamic faith can also be said to reflect their character.</p> Sabrina Salsabilla Ali Muhammad Imamul Muttaqin Copyright (c) 2022 Sabrina Salsabilla Ali, Muhammad Imamul Muttaqin 2022-04-30 2022-04-30 25 1 115 124 10.35719/aladalah.v25i1.288