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> en-US <p>This work is licensed under a <a href="">Attribution-NonCommercial 4.0 International (CC BY-NC 4.0).</a></p> (Moh. Fathoni) (Khairuddin) Sat, 31 Dec 2022 00:00:00 +0000 OJS 60 THE NEED FOR REVITALIZING ZAKAH REGULATION TOWARD PRODUCTIVE ZAKAH <p><span data-preserver-spaces="true">Zakah management needs to be revitalized as the results achieved are far from the goals set. The efficient collection of zakah will contribute to people's welfare. This study analyzes Yusuf Qaradawi's productive zakah perspective in Fiqh al-Zakah to examine the regulation of management zakah in Indonesia. Adopting Qaradawi's thought, the government should develop the zakahs' rules, management, and implementation. The government also needs to re-regulate zakah from Muslim communities, such as zakah of professions, agriculture, plantations, gold, silver, and the like. Likewise, if the zakah provisions have been reached (</span><em><span data-preserver-spaces="true">nisab</span></em><span data-preserver-spaces="true"> and </span><em><span data-preserver-spaces="true">haul</span></em><span data-preserver-spaces="true">), the government must take zakah out from savings or deposits owned by Muslim communities in banks.</span></p> M. Zidny Nafi' Hasbi Copyright (c) 2022 M. Zidny Nafi' Hasbi Sat, 31 Dec 2022 00:00:00 +0000 MODIFYING THE TRADITION OF PRAYING FOR THE DEAD <p>Muhammadiyah people are not used to carrying out the Javanese Muslim <em>slametan</em> tradition of praying for the dead. Even so, Muhammadiyah members in Cakru Village, Kencong Jember East Java, still carry it out. This article discusses the <em>slametan</em> tradition of praying for the dead, carried out by Muhammadiyah members—also called the recitation of<em> dhikr al-mawt</em> (remembering the death)—using phenomenological analysis. The forms and reasons for holding it and attending it are also discussed. This article focuses more on how Muhammadiyah members modify the tradition, such as reciting verses of the Qur’an without <em>tawassul</em> (intercession of prayer by relying on the prophet and ulama to get closer to God) or recitation with <em>tawassul</em> before reading Surah Yasin and Tahlil. After that, <em>tausiyah</em> (preaching for giving wise advice and Islamic teaching to remember death), praying for the dead, then a banquet (<em>kenduri</em> or <em>berkat</em>). However, they were forced to carry this Javanese tradition out for preaching (<em>da'wah</em>), praying for the dead, consoling the deceased’s family, and maintaining Muslim harmony, cohesiveness, and integrity.</p> Kasman Copyright (c) 2022 Kasman Fri, 30 Dec 2022 00:00:00 +0000 MOBILIZING THE HALAL LIFESTYLE OF MIDDLE-CLASS MUSLIMS IN INDONESIA <p>The halal industry is now proliferating along with the halal lifestyle, which is very prominent in the Muslim middle class in Indonesia. The consequence is considered not only to have encouraged the development of the Islamic economy but also to intensify the halal lifestyle. This article discusses the government's acceleration of halal certification by accelerating the process of halal certification through the Free Halal Certification Program (Sehati) for Small and Micro Enterprises (SMEs). The program, especially food products, has accelerated the community's halal lifestyle, especially for middle-class Muslims in Indonesia. In doing so, the government contributes to mobilizing middle-class Muslim lifestyles in contemporary Indonesian culture.</p> Putri Kamilatul Rohmi Copyright (c) 2022 Putri Kamilatul Rohmi Fri, 30 Dec 2022 00:00:00 +0000 INTERROGATING ISLAMIC LAW AND POSITIVE LAW AGAINST COUNTERFEIT PRODUCTS IN THE CONSUMER SOCIETY <p>Counterfeit goods or what we know as KW goods, that goods with low quality are buying and selling commodities that are very profitable. The fact that Indonesians are known as consumptive people, driven by a large number of Indonesians, the development of technology that facilitates transaction access, and the emergence of various marketplaces that provide counterfeit products are factors that make it easier for people to get the desired counterfeit product. The ease of getting product with the same quality as the original product but have a minimal price is an advantage for the transaction, but that transaction also brings losses, especially for the owner of patent rights on the trademarks of the products being traded, on the condition that the loss is legally violated and provides criminal penalties and fines for the perpetrators, as well as in the point of view of Islamic law. Literatur study is used as a research method used to examine in depth the views of Islamic law and positive law on buying and selling counterfeit products. The results of the analysis state that intellectual property rights in the form of patents, trademarks, copyrights, and so on are seen as one of the <em>huquq maliyyah</em> (property rights) which has legal protection (<em>mashun</em>) like <em>mal</em> (worth) than someone who consciously uses or transacts counterfeit products (KW) on patents, trademarks, copyrights, etc. illegally has committed an injustice and this action is unlawful</p> Iva Faizah, Zulfa Ahmad Kurniawan Copyright (c) 2022 Zulfa Ahmad Kurniawan, Iva Faizah Fri, 30 Dec 2022 00:00:00 +0000 PASSIONATE RELIGIOSITY AND THE NEW RELIGIOUS AWARENESS IN THE URBAN SOCIETY <p>Today the religious expression of the urban community looks passionate. This religious passion can be seen in worship manifested in caring for others, charity (<em>infaq,</em> <em>sadaqah</em>), and a <em>shar'i</em> lifestyle in the public sphere. However, on the other hand, this new enthusiasm for religion has created a new awareness of religion. This article investigates the phenomenon of passionate religion in Lumajang and Jember East Java using psycho-social studies with phenomenological interpretation analysis. The result is that the new religious passion is determined by religious knowledge, practice, and experience, which are constructed gradually over time. This awareness is then dynamically reflected and embodied in a pluralistic social life. This passionate religious expression has complex psycho-social factors in Muslim society due to different social interactions, individually and in groups. This phenomenon, firstly, is triggered by an understanding of religion that is more on the aspect of theology (spiritual aspects) than a hard-and-fast understanding of religion (the formal aspect of <em>fiqh</em> and sharia). Second, the people are disappointed with religious figures and institutions that only teach religious doctrines, not values and substance. Third, the social community and religious education do not encourage inclusive, reflective, and critical views on social issues.</p> Hafidz Hafidz, Akhmad Munir Copyright (c) 2022 Hafidz Hafidz, Akhmad Munir Fri, 30 Dec 2022 00:00:00 +0000 DRIVING THE MINORITY AND MAJORITY INTERRELIGIOUS RELATIONS IN BALI <p>This study aims to determine the various factors that shape the harmonious relationship between Muslims and Hindus in Bali. The locus of this research is Jimbaran Village, South Kuta District, Badung Regency, Bali Province. This study uses a qualitative research methodology with a narrative descriptive analysis approach and is included in the type of literature study research. The results of this study indicate that the pattern of social relations between Muslims and Hindus in Bali is not only formed based on the understanding of their respective religious teachings, but it can also be shaped by customs in Balinese society and shaped by several factors that influence it. Five factors shape the harmonization of social relations between Muslims and Hindus in Bali, including the conflicts between Muslims and Hindus in Bali, the competition between Muslims and Hindus in Bali, and adjustments made by Muslims to Hindus in Bali, tolerance and cooperation among Muslims in Bali.</p> Titin Nurhidayati , Muhammad Bahrul Ula Copyright (c) 2022 Titin Nurhidayati, Muhammad Bahrul Ula Fri, 30 Dec 2022 00:00:00 +0000 DIMINISHING RELIGIOUS EXTREMIST UNDERSTANDING <p>Understanding <em>qital</em> verses in language and context is crucial in correcting radical views. In understanding a verse about war or killing, it is essential always to consider the historical context and use an adequate linguistical analysis to avoid mistakes in concluding the meaning of said passages. If these two aspects are applied during the interpretation of <em>qital</em> verses, radicalized views will be able to be reduced. One of the interpretation books qualified as such is Nawawi al-Bantani's <em>Marah Labid.</em> There is a uniqueness within this interpretation that is interesting to study. This research used the qualitative model to understand <em>qital</em> verses and the contextualization in <em>Marah Labid</em>'s interpretation. The method used for this research was normative research. The primary source of this research was the <em>Marah Labid</em>, which is the interpretation of Nawawi regarding <em>qital</em> verses. Data collection and analysis were done by searching and studying Syaikh Nawawi's interpretation of <em>qital</em>, then contextualizing them with recent times using Fazlul Rahman's theory. The result of this research underlined a few points; <em>firstly</em>, in almost every <em>qital</em> verse, Nawawi's interpretation began with the word <em>ibtida</em>', which means 'is started (by).' With this interpretation, it is understood that the <em>qital</em> verses are not orders to wage war against unbelievers without the existence or threat of attacks. On the contrary, these verses placed war as a means to retaliate against the unbelievers who have attacked first or are known to have plans to attack (kill). <em>Secondly</em>, the order to wage war must be interpreted with the context behind its reveal in mind; said condition should then be compared and correlated with recent times.</p> Muh Gufron Hidayatullah, Abu Bakar Copyright (c) 2022 Muh Gufron Hidayatullah, Abu Bakar Sat, 31 Dec 2022 00:00:00 +0000 TOWARDS HUMAN MORAL AND RELIGIOUS IDEALS <p>Human Rights are considered God's gift given to humans from birth. However, discrimination, harassment, intimidation, repression, and other human rights violations still occur in social life. The article discusses the relevance of the contemporary Muslim thinker Muhammad Iqbal to progressive humanitarian ideas, especially in contemporary human rights discourses. This interdisciplinary research comprehensively analyzes Iqbal's thoughts within the framework that Islamic values and human rights principles do not contradict or reinforce one another. Iqbal is known as a humanist, religious and universal intellectual. In the religious context, Iqbal's thoughts refer to Islamic teachings, emphasizing the self-affirmation of human existence, that human nature as a divine being and a righteous believer should uphold human rights in social life.</p> Mustofa Anshori Lidinillah Copyright (c) 2022 Mustofa Anshori Lidinillah Fri, 30 Dec 2022 00:00:00 +0000 BETWEEN ISLAMIC LAW AND HUMAN RIGHTS: AMBIGUOUS REGULATION REGARDING POLYGAMY IN INDONESIA <p>Indonesia's polygamy regulations, which allow men to practice polygamy and prohibit women from practicing polygamy, have the potential to violate human rights. Suppose the study of the theory of state responsibility, the assertion of gender equality must be supported in all aspects of life, especially in marriage. Indonesia has also ratified CEDAW as a national law that can be used as a guide. Therefore, the ratification of CEDAW has significant implications for Indonesia, which will immediately revise the polygamy requirements in the marriage law to prevent discrimination from continuing. It is because delaying the protection of human rights also means that the state cannot protect and respect women's rights and is considered reckless. Therefore, state delays can be viewed as a violation of human rights.</p> Basuki Kurniawan, Edi Purwanto, Sareef Tehtae Copyright (c) 2022 Basuki Kurniawan, Edi Purwanto, Sareef Tehtae Fri, 30 Dec 2022 00:00:00 +0000 RECONSTRUCTING TOLERANCE IN EVERYDAY LIFE FOR YOUNG MUSLIMS TOWARDS INTERRELIGIOUS HARMONY <p>The level of tolerance towards non-Muslims among young Muslims today is concerning. It is because their views on religious differences have the potential to cause religious conflict. One of the studies shows that the campus as an educational institution has yet to construct conditions of religious tolerance intensively. This article examines the social construction of views on religious tolerance among educated Muslim youths using social construction analysis by Peter L. Berger and Thomas Luckman. The study results show that their intolerant views of non-Muslims are influenced by their social media, films, schoolteachers, community, and relationships. Most are worried and afraid that their faith (<em>aqidah</em>) will be interfered with or accused if they visit houses of worship of other religions. Some think that the visit is forbidden (<em>haram</em>). After the dialectical process of subjective, symbolic, and objective reality through FGDs, discussions with adherents of other religions, visits to churches, and others, they have a new understanding of religious moderation. Thus, the reconstruction effort strengthens inter-religious harmony in everyday life.</p> Achmad Faesol Copyright (c) 2022 Achmad Faesol Fri, 30 Dec 2022 00:00:00 +0000