2026-03-07T20:39:21Z https://aladalah.uinkhas.ac.id/aladalah/oai

oai:ojs.pkp.sfu.ca:article/6 2021-05-10T20:43:22Z aladalah:ART driver

STRATEGI KOMUNIKASI POLITIK PARTAI KEBANGKITAN BANGSA (PKB) KABUPATEN JEMBER MENJELANG PEMILUKADA JAWA TIMUR 2018 Farhan, Muhamad The Election of General Head of Region Partai Kebangkitan Bangsa (PKB) Political Communication Strategies Public Participation Indonesia is one of the countries that embrace the system of democratic government. In a democratic state the people have sovereignty, this is done to ascertain who deserves to be a leader. The Party is an organization that represents the people and means of public participation to participate. Electoral parties compete for leadership seats (power) by strategizing to win them. Elections (elections) is the process of electing people to fill positions within the government. The positions are diverse, ranging from the President, People's Representatives at various levels of government, to the Village Head. Elections as a means to participate in the people persuasively (not forced) to the government, so as to realize the principles of democracy in the implementation. The election is a means for political parties to place their cadres in strategic positions in government either executive (President, Governor, Regent, Mayor, etc.) or legislative (Regency, Provincial and Central DPRD) to seize power, not to mention Partai Kebangkitan Bangsa (PKB) Jember district in the face of elections East Java area. various political communication strategies are used to hook as many constituents for the achievement of goals. The formulation of the problem in this Thesis is: How is the communication strategy of the Partai Kebangkitan Bangsa (PKB) of Jember Regency ahead of the election of General Head of Region (Pemilukada) of East Java 2018. The purpose of this research is to describe the communication strategy used by the Partai Kebangkitan Bangsa (PKB) of the Jember Regency ahead of the elections of Regional Head (Pemilukada) of East Java 2018 to get the constituents from Jember society which is quite diverse. This research uses a descriptive qualitative approach. With the data collection method of observation and documentation. The research concludes that the Partai Kebangkitan Bangsa (PKB) of Jember Regency divides its political communication strategy according to age ie political communication among young people and political communication among parents. Political communication among youth is done through the program of open together, coffee with PKB Jember, and halal bi halal. Whereas political communication among parents is implemented through the program of maintaining and maintaining the intensity of communication with leaders of both structural figures such as senior officials of an institution or mass organization or culture such as public figure. UIN Kiai Haji Achmad Siddiq Jember 2019-04-22 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/6 10.35719/aladalah.v22i1.6 Al'Adalah; Vol. 22 No. 1 (2019); 1 - 12 2684-8368 1410-7406 10.35719/aladalah.v22i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/6/5 Copyright (c) 2019 Muhamad Farhan https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/7 2021-04-07T20:38:24Z aladalah:ART driver

URGENSI INTEGRASI DAN IMPLEMENTASI MASLAHAH DALAM PROSES MEDIASI Ali, Moh Mediation, Court, Maslahah Mediation in the judiciary in Indonesia is still new, cases that are in court must be handled professionally, such as family case. This has claimed many victims, both material and life. This study is the orientation of mediation rules and their implications for the settlement of civil cases in the Religious Courts. There are three important aspects that will be discussed in this research, these are Juridicalphilosophical foundation for integrating mediation in the proceedings at the Religious Courts, The implementation of mediation in the Religious Courts, maslahah analysis on the integration of mediation in the proceedings at the Religious Courts. This research is socio-legal qualitative research because it is closely related to the study of the texts in the legislation; by using a state approach and focusing on legal norms and the hierarchy of the rules. The result of this research reveals that; (1) The juridical-philosophical foundation integrated with mediation in the proceedings at the Religious Courts, which is based on PERMA No. 1 of 2008, the mediator of the Religious Court then integrates into facilitative mediation and transformative mediation model. (2) Mediation conducted by the Religious Courts does not only discuss problems that occur, but also discuss the root of the problem and making solutions that cannot only be completed in the trial, and also bring benefits to the disputing parties. (3) In general, the integration of mediation in proceedings process in the Religious Court is in Maslahah's perspective, with the existence of Maslahah, by utilizing Al-Maslahah Al- Mu'tabarah, such as; by hastening the implementation of divorce (wife), as a form of state protection to prevent the emergence of suffering and the madharat of both parties. Protection of the soul, to avoid the tyranny of others. Become a catalyst so that the parties become easy to live and protracted problems to realize the path of peace. Protection of human dignity, by making a decision to cancel the marriage for the Plaintiff who as given a false identity. UIN Kiai Haji Achmad Siddiq Jember 2019-04-16 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/7 10.35719/aladalah.v22i1.7 Al'Adalah; Vol. 22 No. 1 (2019); 13 - 27 2684-8368 1410-7406 10.35719/aladalah.v22i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/7/7 Copyright (c) 2019 Moh Ali https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/8 2021-04-07T20:38:16Z aladalah:ART driver

PERSEPSI TOKOH LINTAS AGAMA KABUPATEN PROBOLINGGO TERHADAP PERPPU NOMOR 2 TAHUN 2017 TENTANG HAK BERSERIKAT Anam, M Saiful Rozaq, Abd Figures Perception, Act No. 2 of 2017 Rights are the power to accept or do something that should be accepted or carried out by certain parties and can be prosecuted forcibly. There are two basic types of human rights, equality rights such as the right to be treated equally and the right to freedom such as freedom to worship, freedom to hold opinions, freedom of association, etc. Many pro-contra in society toward Government Regulation Act No. 2 of 2017 on the right of association. Suspicion from some communities that the motives or intentions of the Act are actually more aimed at Islamic-based community organizations than others. This applied research type is a form of descriptive research that describes a review of problems in society. In this study, the researchers reviewed the opinions of interfaith leaders on the right to organize in Act No. 2 of 2017. The results of this study are: 1) the perception of the Islamic community leaders in the Probolinggo district, is to support the changes in the act of community organizations. This is due to several legal reasons related to the emergency conditions that occurred. In addition, the right to organize in Islam needs to be regulated. God regulates and gives a measure of the right to associate. Not absolutely free. 2) Whereas according to Christian leaders, associate rights are social rights. Social rights are useful for maintaining and facilitating the achievement of personal rights. So the association right is free to use if it is not in its orientation, namely ensuring the fulfilment of personal rights such as speaking, living happily, etc. So automatically the right of association should not be fought if it is contrary to personal rights. This has become the basis for an agreement with Act No. 2 of 2017 agreed to be formalized. UIN Kiai Haji Achmad Siddiq Jember 2019-04-24 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/8 10.35719/aladalah.v22i1.8 Al'Adalah; Vol. 22 No. 1 (2019); 28 - 42 2684-8368 1410-7406 10.35719/aladalah.v22i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/8/8 Copyright (c) 2019 M Saiful Anam, Abd Rozaq https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/9 2021-04-07T20:37:35Z aladalah:ART driver

PERDAMAIAN DALAM PERSPEKTIF ISLAM DAN KRISTEN Asy'ari, Asy’ari Religion, Ambivalence, Jihad, Mission The existence of Religion is a correction of behavioral problems that substantively cause tension, violence and even damage to the social fabric, or better known as tyranny. There is no religion established itself as a rel igion of violence and it is certain that all religions claim to be a religion of peace. But on the other hand, religion can lead to damage and even mass murder. Therefore, religious messages are ambivalent, whether religion is to solve problems or it is the source of problems. This ambivalence is emphasized with the rise of religious adherents by showing complex faces  to interpret. The complex face is inseparable from the adherents of the r eligion itself, both Islam and Christian. Because the realizat ion of religious adherents have the legitimacy of the text (the source of their religious teachings). UIN Kiai Haji Achmad Siddiq Jember 2019-04-17 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/9 10.35719/aladalah.v22i1.9 Al'Adalah; Vol. 22 No. 1 (2019); 43 - 52 2684-8368 1410-7406 10.35719/aladalah.v22i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/9/9 Copyright (c) 2019 Asy’ari Asy'ari https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/10 2021-03-30T02:34:47Z aladalah:ART driver

KEPEMIMPINAN KIAI SALAF DI PONDOK PESANTREN AL-HASANI AL-LATIFI BONDOWOSO Mustajab, Mustajab Islamic Movements Students' Character Pesantren Kauman al-Hasani al-Lathifi Leadership Islamic Boarding School (Pesantren) Salaf As the oldest and typical Indonesian educational institution, pesantren has a significant role in educating the nation's children. the character of education and leadership is very influential on the students' character who is the younger generation. Besides that, pesantren in the archipelago are very diverse when viewed from the aspect of the material character being taught, the teaching methods, the students' quantity, the leadership model of their leaders, the characteristics of their movements, and their affiliation to Islamic movements in the archipelago. Pesantren salaf which has survived until now seen as special pesantren, because such pesantren considered as institutions that are able to maintain their existence in the midst of information which is a catalyst for change in society. Therefore, leadership in the Pesantren salaf is very interesting to be observed. This dissertation tries to discuss the types and styles of leadership of pesantren in the modern world at two salaf pesantren located in Bondowoso. Namely, Pesantren Kauman al-Hasani al-Lathifi. The result is leadership in the Salaf Al-Hasani al-Latifi is leadership based on lineage and wise autocratic character. Its style is a delegative leadership style. UIN Kiai Haji Achmad Siddiq Jember 2019-04-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/10 10.35719/aladalah.v22i1.10 Al'Adalah; Vol. 22 No. 1 (2019); 53 - 67 2684-8368 1410-7406 10.35719/aladalah.v22i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/10/19 Copyright (c) 2019 Mustajab https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/11 2021-04-07T20:34:22Z aladalah:ART driver

KEPEMIMPINAN KHARISMATIK VERSUS KEPEMIMPINAN VISIONER Fauzan, Fauzan Kepemimpinan , Kharismatik, Visioner The term of leadership is one of topic which is always interesting to be discussed and studied, because it is always observed and the phenomenon is less understanding. Leadership phenomenon in Indonesia has given a huge influence on politic and nation. The progress and the decrease of organization depends on leadership style, thus in institution such as educational institution and Islamic boarding school. If the educational institution has good leadership style, so it will get fast progress. UIN Kiai Haji Achmad Siddiq Jember 2019-04-12 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/11 10.35719/aladalah.v22i1.11 Al'Adalah; Vol. 22 No. 1 (2019); 68 - 79 2684-8368 1410-7406 10.35719/aladalah.v22i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/11/11 Copyright (c) 2019 Fauzan Fauzan https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/13 2021-04-07T20:44:01Z aladalah:ART driver

PENGARUH PEMBACAAN AL-QURAN BIN NAGHAM (TILAWAH) PADA KETENANGAN JIWA SANTRI PONPES LSQ AR-RAHMAH BANTUL Rosyidin, Andy Tilawah al-Qur'an, LSQ Ar-Rahmah, ash-Syifa and Peace of Soul The Qur'an is interesting to study because it has secrets that many people don't know about without being aware of. One of them is about the element of ash-Shifa, namely the Koran as a medicine / antidote as stipulated in the Koran Surah Al-Isra ': 82. In some interpretations the purpose of the drug or the antidote is not limited to disturbances in the body but dzohir / physical also feltthe presence of these miracles. Various methods can be done by someone to get the miracle of al-Qur'an as ash-Shifa, one of them is by reciting the Qur'an method. Namely reading the Koran by using tones and charts (tausyih) which have been commonly used in MTQ starting from method. Namely reading the Koran by using tones and charts (tausyih) which the baby and its derivation to the level of the Jiharkah song. In processing this article the authors used a descriptive-qualitative method that is by describing the evidence that the Qur'an read by the recitation method has an influence on the psychology (peace of mind) of readers and listeners. Then use interviewtechniques as a data collection. As for the scope of this study, the author focuses on the students at the Islamic Boarding School LSQ ar-Rahmah Bantul Yogyakarta. UIN Kiai Haji Achmad Siddiq Jember 2019-04-22 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/13 10.35719/aladalah.v22i1.13 Al'Adalah; Vol. 22 No. 1 (2019); 80 - 88 2684-8368 1410-7406 10.35719/aladalah.v22i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/13/12 Copyright (c) 2019 Andy Rosyidin https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/14 2021-04-20T19:42:36Z aladalah:ART driver

INTEGRASI AYAT-AYAT PEDULI LINGKUNGAN DALAM PEMBELAJARAN TEMATIK TERPADU Marinda, Leny Integrated Thematic Learning Learning Strategies Meaningful Learning Conservation of the Environment Caring about Living Things Integrated thematic learning in SD/MI is a learning model developed in the 2013 curriculum design. In integrated thematic learning, several subjects are integrated and delivered within one particular theme by mapping (Basic Competency) adjusted subjects. Integrated thematic learning could be delivered with various approaches and learning strategies. The purpose of thematic learning is to bring meaningful learning. Al-Baqarah verse 30 and Ar-Ruum verse 31, which talk about the use and conservation of the environment by people, in a straight line with the mapping of (Core Competence), (Basic Competence) in the theme of grade IV SD/MI. This same mandate then could allow for the integration of the interpretation of the two verses with the theme 3 subject class IV SD/MI about "Caring About Living Things". The integration between the material and the verses can be used as a reinforcement and a divine foundation in delivering material to achieve a learning object. UIN Kiai Haji Achmad Siddiq Jember 2019-10-16 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/14 10.35719/aladalah.v22i2.14 Al'Adalah; Vol. 22 No. 2 (2019); 89 - 104 2684-8368 1410-7406 10.35719/aladalah.v22i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/14/13 Copyright (c) 2019 Leny Marinda https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/15 2021-04-20T19:42:36Z aladalah:ART driver

PEMIKIRAN DANIEL GOLEMAN DALAM BINGKAI PEMBAHARUAN PENDIDIKAN ISLAM DI INDONESIA Amrozi, Shoni Rahmatullah Daniel Goleman's Thought the Self-Potential System Emotional Intelligence Islamic Education In essence, the education process is the process of actualizing human potential. The process of developing the self-potential system has been offered perfectly in the Islamic teaching system, this is the reason why humans can carry out the tasks that have been charged by Allah. The actualization of human potential could be directed through the concept of developing "emotional intelligence" based on Daniel Goleman's thought is a system of developing and managing emotional intelligence that will be a project in the context of reforming Islamic education in Indonesia. UIN Kiai Haji Achmad Siddiq Jember 2019-10-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/15 10.35719/aladalah.v22i2.15 Al'Adalah; Vol. 22 No. 2 (2019); 105 - 116 2684-8368 1410-7406 10.35719/aladalah.v22i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/15/14 Copyright (c) 2019 Shoni Rahmatullah Amrozi https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/16 2021-04-20T19:42:36Z aladalah:ART driver

MADRASA TEACHER'S SWOT IN GROWING THE SPIRIT OF LEARNING FIQH IN MILLENIAL GENERATION IN TULUNGAGUNG Rifa’i , Muh Khoirul Islamic Education Learning Millenial Generation Madrasah Teachers In the learning process, passion and interest are one of the most important dynamic aspects. With enthusiasm and interest in students, learning results will be maximized. Thus, the teacher must know the form of enthusiasm and interest that how should be used to foster student enthusiasm for learning. Given that by providing enthusiasm and interest, students can develop activities and initiatives and can maintain perseverance in conducting learning activities and so students do not feel bored with the subject of Fiqh. These conditions will affect students' understanding of the subject of jurisprudence. If students truly understand and practice what is contained in it that is fiqh, then students will be able to carry out religious commands properly according to the commands of Allah SWT. Departing from the facts and descriptions above, the researchers are interested in studying and conducting research on "Madrasah Teacher's SWOT In Fostering the Spirit of Learning Jurisprudence in Millennial Generation in Tulungagung". In teaching and learning activities, as a teacher of Islamic education, he must be able to optimize his role when in class. One of them is as a motivator, meaning that teachers should be able to provide encouragement to students to be passionate and active in learning. In an effort to provide motivation, the teacher must be able to analyze the motives behind the students who are always lazy to learn and decline in school performance. Motivation can be effective if it is done by paying attention to students' needs. Diversification of ways of learning provides reinforcement and so on, can also provide motivation for students to be more passionate in learning. Besides, the lesson material delivered without regard to the use of the method will also make it difficult for teachers to achieve learning objectives.  UIN Kiai Haji Achmad Siddiq Jember 2019-10-21 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/16 10.35719/aladalah.v22i2.16 Al'Adalah; Vol. 22 No. 2 (2019); 117 - 135 2684-8368 1410-7406 10.35719/aladalah.v22i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/16/15 Copyright (c) 2019 Muh Khoirul Rifa’i https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/17 2021-04-20T19:42:36Z aladalah:ART driver

INTEGRASI METODE DISKUSI MENGGUNAKAN TELEGRAM DISCUSSION GROUP DALAM PEMBELAJARAN PAI DI SMA Syafruddin, Syafruddin Telegram Discussion Group Technology Tools Blended Learning Approach Islamic Teaching and Learning This study examines the optimization of the Islamic education learning by the virtual discussion groups through the integration of Telegram application in SMA Negeri 1 Meulaboh class XII IPA 5. The results showed that the learning and teaching were optimized and integrated between the various components of learning such as approaches, strategies, models, methods, and use of technology tools. The results of the optimization process include: 1) a lesson plan has been compiled with a blended learning approach, 2) group worksheets are available, 3) group rules have been arranged, 3) technical guidance for online discussions, 6) guest teachers, and, 5) provide reward. By integrating and harmonizing the various components of learning, it is possible to obtain maximum process and results.  UIN Kiai Haji Achmad Siddiq Jember 2019-10-29 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/17 10.35719/aladalah.v22i2.17 Al'Adalah; Vol. 22 No. 2 (2019); 137 - 146 2684-8368 1410-7406 10.35719/aladalah.v22i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/17/42 Copyright (c) 2019 Syafruddin Syafruddin https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/18 2021-04-20T19:42:36Z aladalah:ART driver

KITAB KUNING DAN KONSTRUKSI NALAR PESANTREN Ardiansyah, Muhammad Pesantren Islamic boarding schools Islamic studies Kitab Kuning Muslim Indonesian The various challenges faced by pesantren, especially those related to the development of scientific studies in the context of answering contemporary problems of Muslims in Indonesia. The issues of human rights (HAM), gender, and nationalism, for example, are a big challenge for pesantren to answer and solve this national problem. However, if the pesantren only relies on classical literature, let alone the traditional methodology of the study as it has been developed, then the above problems will not be answered properly. Scientific studies in Islamic boarding schools should provide a greater portion for the development of Islamic studies with a Burhani style. Democracy can only be upheld by the enactment of the rule of law. Law has its logic and rationality, which can be developed by studying more ushul fiqh and manthiq. By synergizing the three reasons, Bayani, Burhani, and Irfani, pesantren will be able to face the demands of the times. For this reason, Islamic boarding schools need to formulate a more serious and systematic curriculum for Islamic studies by considering the respective portions of reasoning. UIN Kiai Haji Achmad Siddiq Jember 2019-10-25 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/18 10.35719/aladalah.v22i2.18 Al'Adalah; Vol. 22 No. 2 (2019); 146 - 157 2684-8368 1410-7406 10.35719/aladalah.v22i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/18/17 Copyright (c) 2019 Muhammad Ardiansyah https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/19 2021-04-20T19:42:36Z aladalah:ART driver

PERAN AKTIF HAKIM DALAM PEMERIKSAAN KETERANGAN SAKSI DALAM PERSIDANGAN : MENUJU HAKIM YANG PROFESIONAL PADA ERA KEMAJUAN TEKNOLOGI INFORMASI Fikriyah, Uswatul Role of Judges Moral Intelligence Professionalism of Judges the Supreme Court Development of Information Technology In civil cases in Religious Courts, especially divorce cases, the witnesses evidence is a matter that is always presented by the parties. Judges must have professional methods and abilities to explore legal facts and produce quality decisions, the development of information technology that was responded to by the Supreme Court made all proceedings carried out through electronic media. This paper discusses how the duties and the roles of Judges in examining the Witness' statements to become Professional Judges in the era of advancement in information technology. The results of this study: a judge in deciding a case through several stages consisting of Constantine, Qualifiers, and Constituencies. In each stage, the Judge must have a sensitivity of conscience, moral intelligence and hone professionalism. The professionalism of judges must refer to Point 10 of the ethics code and guidelines for judge behaviour. The professionalism of a judge is interpreted as a moral attitude based on a determination to carry out the task seriously supported by expertise, skills, and broad insight. In addition, the Judge must be guided by the concept of Islamic professionalism, which is seen as synchronization between human movements in two forms, namely spiritual and physical. UIN Kiai Haji Achmad Siddiq Jember 2019-10-24 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/19 10.35719/aladalah.v22i2.19 Al'Adalah; Vol. 22 No. 2 (2019); 158 - 166 2684-8368 1410-7406 10.35719/aladalah.v22i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/19/18 Copyright (c) 2019 Uswatul Fikriyah https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/21 2021-04-20T19:42:36Z aladalah:ART driver

KONSEP AL-UKHUWAH DALAM AL-QUR'`ĀN: KAJIAN TAFSIR TEMATIK Almalachim, Ainul Churria Maulana, Asep Al-Ukhuwah Al-Qur’ān Medina Charter Thematic Tafsir One of the important teachings that many of the Al-Qur'ān convey is about ukhuwah, and in Indonesian it is known as the teachings of brotherhood. The principle of al-ukhuwah contained in the Al-Qur'ān has been practised since the Al-Qur'ān was revealed, and the results were evident when the Prophet SAW built the city of Medina which was marked by the provisions of the Medina Charter. In this regard, it is understood that al-ukhuwah for every human being must be well-established, and with that al-ukhuwah it can unite them, and make their lives tolerant among others, tolerant between fellow Muslims as well as tolerant between Muslims and non-Muslims. This paper describes the concept of AlUkhuwah in the Al-Qur'an which is a thematic interpretation study. UIN Kiai Haji Achmad Siddiq Jember 2019-10-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/21 10.35719/aladalah.v22i2.21 Al'Adalah; Vol. 22 No. 2 (2019); 167 - 194 2684-8368 1410-7406 10.35719/aladalah.v22i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/21/41 Copyright (c) 2019 Ainul Churria Almalachim, Asep Maulana https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/24 2021-03-24T03:02:17Z aladalah:ART driver

FIKIH PLURALISME: KAJIAN TENTANG MULTIKULTURALISME DALAM PERSPEKTIF AL-QUR’AN Rifa’i, Taufiqurrohman Plural, Multikultural, Al-Qur’an Multikulturalisme sering dipersepsi sebagai politik pengajaran dan nilai keragaman pada tatanan masyarakat plural. Dua istilah tersebut sebenarnya terkait erat dengan dunia pendidikan yang satu dengan yang lainnya tidak saling mengecualikan (mutually exclusive), bahkan dapat dikatakan ibarat dua sisi uang yang berbeda. Diperlukan landasan pengetahuan yang berupa konsep-konsep yang relevan dan mendukung keberadaan multikulturalisme antara lain demokrasi, keadilan dan hukum, nilai-nilai budaya dan etos, kebersamaan dan perbedaan yang sederajat, suku bangsa, keyakinan keagamaan, ungkapan-ungkapan budaya, domain privat dan publik, HAM, dan konsep-konsep lain yang relevan. Dalam Islam tidak sesempit yang dipahami oleh segelintir orang, yakni adanya di antara mereka memahami pluralisme hanya berkisar pada konsep modern dan barat. Demikian pula bahwa sangatlah tidak tepat anggapan yang mengatakan Islam itu sangat eksklusif dan tertutup, tidak siap menerima perbedaan dan kera-gaman. Oleh karena itu untuk menilai Islam, seseorang harus memahami Islam secara sempurna atau secara kaffah. Dengan demikian penulis ingin menyajikan konsep pluralism dalam pandangan Al-qur’an. UIN Kiai Haji Achmad Siddiq Jember 2020-04-09 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/24 10.35719/aladalah.v23i1.24 Al'Adalah; Vol. 23 No. 1 (2020); 22 - 34 2684-8368 1410-7406 10.35719/aladalah.v23i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/24/23 Copyright (c) 2020 Taufiqurrohman Rifa’i https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/26 2021-03-24T03:02:21Z aladalah:ART driver

PEMIKIRAN POLITIK KEBANGSAAN SAID NURSI DI TENGAH TRANSISI TURKI MENUJU REPUBLIK Shodik, Ahmad Fajar Faiz, Muhammad Sen, Hasbi Artikel ini berusaha untuk mengkaji prinsip-prinsip politik kebangsaan Said Nursi (1877-1960 M) yang ia praktikkan di Turki, yakni dengan memilih jalan perjuangan politik secara kultural. Wujud perjuangan-nya adalah dengan dakwah keimanan dan pengungkapan hakikat alquran serta menghindari politik identitas atau politisasi agama demi kepentingan-kepentingan politik yang sesaat dan sektarian serta mengorbankan kepentingan umat Islam secara umum. Kajian ini mencoba menganalisa prinsip-prinsip politik Nursi seperti asas tauhid, musyawarah, kebebasan, persamaan, keadilan, serta nilai-nilai yang mendasarinya. Kajian ini mendapati bahwa pandangan politik kebangsaan Said Nursi ia implementasikan dalam dakwah Risalah Nur yang selalu mengedepankan al-‘amal al-ijabi (aksi positif) dan meng-hindarkan aksi destruktif dan negatif mesti tidak sehaluan dengan kebijakan pemerintah sekular Turki ketika itu. This paper seeks to examine the national political principles of Said Nursi (1877-1960) which he practiced in Turkey, namely by choosing the path of cultural political struggle. The form of struggle is through the propagation of faith and disclosure of the essence of the Koran and avoiding identity politics or the politicization of religion for temporary and sectarian political interests and at the expense of the interests of Muslims in general. This study tries to analyze the political principles of Nursi, such as the principles of tawhid, deliberation, freedom, equality, justice, and the underlying values. This study found that the national political view of Said Nursi that he implemented in the preaching of Risalah Nur, which always put forward al-'Aamal al-ijabi (positive action) and prevented destructive and negative actions must not align with the policies of the Turkish secular government at that time. UIN Kiai Haji Achmad Siddiq Jember 2020-04-19 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/26 10.35719/aladalah.v23i1.26 Al'Adalah; Vol. 23 No. 1 (2020); 45 - 64 2684-8368 1410-7406 10.35719/aladalah.v23i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/26/25 Copyright (c) 2020 Ahmad Fajar Shodik, Muhammad Faiz, Hasbi Sen https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/27 2021-03-24T03:02:24Z aladalah:ART driver

HAK ASASI MANUSIA DALAM KONSTITUSI INDONESIA Muni, Abd Human Rights, constitution, 1945 Constitution. Latar belakang lahirnya sebuah konstitusi yaitu berangkat dari kontrak sosial atau general egreement  antara mayoritas rakyat terkait konstruksi yang diidealkan oleh sebuah negara. Konstitusi tersebut dibutuhkan oleh warga negara untuk mengakomudir kepentingan mereka bersama agar dapat dilindungi. Adapun kepentingan yang paling fundamental dari setiap warga negara yaitu perlindungan terhadap Hak Asasi Manusia (HAM) yang  menjadi salah satu bagian sentral di dalam konstitusi. Dalam hal ini, konstitusi tidak hanya sebatas memberikan jaminan dan proteksi hitam di atas putih, melainkan wajib memberikan garansi berbagai nilai dan norma yang dijadikan rujukan oleh lembaga peradilan dalam menunaikan tugasnya sebagai Wakil Tuhan di muka bumi. The existence of a constitution is from a social contract or general egreement between people related to the idealized construction of a country. The constitution is needed by citizens to communicate their common interests to be protected. The most fundamental interests of citizens are protection of human rights (HAM) which is one of the important parts of the constitution. In this case, the constitution not only provides guarantees and protection in black and white, but also must provide guarantees of various values and norms used as a reference by the judiciary in fulfilling its duties as God's Representative on earth.   UIN Kiai Haji Achmad Siddiq Jember 2020-04-24 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/27 10.35719/aladalah.v23i1.27 Al'Adalah; Vol. 23 No. 1 (2020); 65 - 78 2684-8368 1410-7406 10.35719/aladalah.v23i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/27/26 Copyright (c) 2020 Abd Muni https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/28 2021-03-24T03:02:15Z aladalah:ART driver

PENCANTUMAN STATUS PERKAWINAN DALAM ADMINISTRASI PERKAWINAN DI KANTOR URUSAN AGAMA PERSPEKTIF MAQĀSHID SYARĪ’AH Fatimah T, Siti Nurul Marital status, marriage administrative, Religious Affairs Office, maqashid sharia Status perkawinan merupakan salah satu persyaratan administrasi perkawinan di KUA yang wajib dicantumkan oleh kedua calon pengantin agar pernikahannya dapat diselenggarakan. Seseorang yang belum pernah menikah dianggap perawan/jejaka sedangkan yang sudah pernah menikah dianggap sudah janda/duda. Namun saat ini, kasus seks diluar pernikahan semakin merajalela dan banyak wanita yang hamil diluar pernikahan khususnya di Kota Malang. Sehingga, hal tersebut terdapat ketidakjelasan pada sebuah form status perkawinan yang harus diisi. Misalnya pada wanita yang hamil diluar pernikahan maka statusnya tetap yang dicantumkan adalah perawan. Oleh karenanya, penelitian ini bertujuan untuk mengetahui interpretasi makna status perkawinan dalam administrasi perkawinan menurut KUA, apa konsekuensi hukum jika terjadi kebohongan status perkawinan, serta bagaimana menurut KUA di Kota Malang terhadap pemakanaan status perkawinan tersebut perspektif Maqāshid Syarī’ah. Penelitian ini adalah penelitian lapangan. Hasil penelitian ini, menunjukan bahwa terjadi perbedaan interpretasi perawan/jejaka dan janda/duda antara hukum Islam dan ketentuan administrasi perkawinan yang berdasarkan peraturan Undang-Undang perkawinan di Indonesia. Menurut KUA, status perkawinan mengacu pada identitas diri yang terdapat di KTP masing-masing. Akibat hukum bagi mereka yang berbohong atas status perkawinannya, maka perkawinannya dapat dibatalkan demi hukum oleh pihak yang berwenang. Interpretasi status perkawinan yang berdasarkan KTP, sesungguhnya telah sesuai dengan Maqashid syari’ah pada sektor Hifdz al-‘Irdhi. The inclusion of marital status is one of the requirements in Marriage Administrative at Religious Affairs Office (KUA) that should be fulfilled for the future bride/groom to perform marriage. The one who has not married considered as virgin/bachelor while the one who has married considered as widow/widower. Based on todays phenomenon, married by accident has become well known thing and there are many women who are pregnant without even married, especially in Malang. Thus, there is a lack of clarity on the form of marital status that must be filled. For example, for women who are pregnant out of wedlock, the status listed is a virgin. Therefore, this study aims to find out the interpretation of marital status meaning in marriage administration according to KUA, how the law effect for marital status untruth according to KUA, and how the view of KUA through the marital status meaning in marital administrative based on Maqashid Sharia perspective. The research is field research. The result of the research shows that: different interpretation of virgin/bachelor and widow/widower happen between Islamic law and marriage administration provision which is based on the marriage rule of law in Indonesia. According to KUA, marital status refers to the personal identity that is shown in their personal identity card. The law effect for those who falsify their marital status from thier personal identity card, the marriage can be canceled for the sake of law by the authorities party The interpretation of marriage status that is based on personal identity card, indeed appropriate with Maqashid Sharia in Hifdz al-‘Irdhi sector. UIN Kiai Haji Achmad Siddiq Jember 2020-04-26 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/28 10.35719/aladalah.v23i1.28 Al'Adalah; Vol. 23 No. 1 (2020); 79 - 92 2684-8368 1410-7406 10.35719/aladalah.v23i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/28/27 Copyright (c) 2020 Siti Nurul Fatimah T https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/29 2021-03-26T01:01:50Z aladalah:ART driver

PERTUMBUHAN AKUN INSTAGRAM PERPUSTAKAAN PTKIN DI INDONESIA Mafar, Fiqru Instagram PTKIN Libraries University Library Managers  Popular Social Media Instagram is one of the most popular social media in society. Seeing this potential, some university library managers have started to look at Instagram as well as promoting the institutions that they manage. The object of this research is to investigate the existence of the PTKIN library on Instagram. The method in this study uses a library model by analyzing the start date of posting, the average posting, and the number of followers on each of the PTKIN library Instagram accounts in Indonesia. The results showed that in general, the existence of PTKIN Library on Instagram was high. It can be seen that there are 37 Instagram accounts from 58 PTKIN libraries in Indonesia. In other words, more than half or 63,79% of PTKIN libraries in Indonesia have used Instagram to promote the institutions they manage. UIN Kiai Haji Achmad Siddiq Jember 2020-10-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/29 10.35719/aladalah.v23i2.29 Al'Adalah; Vol. 23 No. 2 (2020); 93 - 101 2684-8368 1410-7406 10.35719/aladalah.v23i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/29/29 Copyright (c) 2020 Fiqru Mafar https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/30 2021-03-26T01:13:11Z aladalah:ART driver

TEORI AL-HUDUD DAN PERMASALAHAN BUNGA BANK : TELAAH PEMIKIRAN MUHAMMAD SHAHRUR Muhaimin, Muhammad Riba Bank Interest Muhammad Shahrur al-Hudud Islamic Law Modern Banking One of the characteristics of Islamic law is that it can be applied in all places and times, although the Qur'an and Hadith as its source are limited. This requires a method that can apply these characteristics in the modern world, in every circumstance and place. The thought that the law described in the Qur'an and the hadith contains restrictions (al-hudud), both upper and lower limits, is one method of applying the law so that the characteristics of Islamic law can be realized. The al-hudud's theory which has been formulated by Muhammad Shahrur can be used to solve various contemporary problems in the field of Islamic law and is an attempt to prove that Islamic law can answer the demands of the times. Shahrur offered to apply the law of usury to modern banking using this al-hudud theory so that the poor are not oppressed and the rich are not wrong. UIN Kiai Haji Achmad Siddiq Jember 2020-10-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/30 10.35719/aladalah.v23i2.30 Al'Adalah; Vol. 23 No. 2 (2020); 103 - 121 2684-8368 1410-7406 10.35719/aladalah.v23i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/30/31 Copyright (c) 2020 Muhammad Muhaimin https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/31 2021-03-26T02:35:23Z aladalah:ART driver

SISTEM EKONOMI ISLAM DENGAN ASPEK KEHIDUPAN MASYARAKAT MADANI DITINJAU DARI HUKUM ISLAM Mayasari, Dwika Putri, Sarah Wijayanti The System of Islamic Economics Shari'ah Madani Society Civil Society The system of Islamic economics is supporting in realizing the economy of Madani society (civil society). The failure of the conventional system causes social values and morals to deviate from society so that the system is considered a failure in shaping the community's economy. For this reason, the shari'ah economy is an alternative in the formation of the economy in Madani society through instruments such as bait al-maal, zakat institutions, waqf institutions, alms, and others.   UIN Kiai Haji Achmad Siddiq Jember 2020-10-08 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/31 10.35719/aladalah.v23i2.31 Al'Adalah; Vol. 23 No. 2 (2020); 123 - 141 2684-8368 1410-7406 10.35719/aladalah.v23i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/31/32 Copyright (c) 2020 Dwika Mayasari, Sarah Wijayanti Putri https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/32 2021-03-26T02:55:08Z aladalah:ART driver

AKULTURASI BUDAYA JAWA DAN ISLAM MELALUI DAKWAH SUNAN KALIJAGA Alif, Naufaldi Mafthukhatul, Laily Ahmala, Majidatun Sunan Kalijaga Walisongo Syiar of Islam Local Culture Acculturation Syncretic Javanese Culture Islamic Teachings The culture of the people in Nusantara (Java) seems to be acculturated with Islam. Both have merged into a distinctive culture with certain characters. This acculturation is related to the preaching of Walisongo, especially Sunan Kalijaga, in spreading Islam in Java. By considering local culture, he preaches Islam by not coercing the community. The local community also welcomed it so that Islam was widespread in Java. Sunan Kalijaga believes that if people already understand Islam, then automatically these old habits will be replaced with better ones. Therefore, it is not surprising that Sunan Kaliaga's teachings tend to be syncretic in introducing Islam by combining Javanese culture and Islamic teachings so that there is harmony between the two. In the end, the syiar of Islam was easily accepted by the community because it accommodated elements of local community values. UIN Kiai Haji Achmad Siddiq Jember 2020-10-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/32 10.35719/aladalah.v23i2.32 Al'Adalah; Vol. 23 No. 2 (2020); 143 - 162 2684-8368 1410-7406 10.35719/aladalah.v23i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/32/35 Copyright (c) 2020 Naufaldi Alif, Laily Mafthukhatul, Majidatun Ahmala https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/34 2021-03-26T03:04:19Z aladalah:ART driver

INOVASI PENGEMBANGAN MATERI PELAJARAN BAHASA ASING TINGKAT MADRASAH TSANAWIYAH BERBASIS WHITEBOARD ANIMATION Najahah, Najahah Ulfah, Ulin Ni'mah Rodliya Inovasi, Pengembangan Materi, Bahasa Asing. Technology and foreign language are two related things. Mastery in the above two is a must for academic people, either for the teachers or the students. It is because, majority, the learning activity are done with the help of digital technology and foreign language. Technology is created in order to help human activity and also to improve the goals’ achievement. While in the teaching and learning process, students tend to understand the material more if it is delivered in the form of a picture, movie, video or animation. Foreign learning, nowadays, is considered unsatisfied since the material delivered is monotone and less in touch with the technology, so it is not really attractive. Second, the learning materials are associated more with a textbook. While actually, the learning materials can be in the form of a dictionary, cassette, video, worksheet and so on. Based on the above fact, the researcher improves the foreign (English and Arabic) learning materials for Islamic Junior High School based on whiteboard animation. UIN Kiai Haji Achmad Siddiq Jember 2020-10-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/34 10.35719/aladalah.v23i2.34 Al'Adalah; Vol. 23 No. 2 (2020); 163 - 177 2684-8368 1410-7406 10.35719/aladalah.v23i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/34/37 Copyright (c) 2020 Najahah Najahah, Ulin Ni'mah Rodliya Ulfah https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/38 2021-03-30T01:12:05Z aladalah:ART driver

WACANA SOLIDARITAS DAN KEMAJEMUKAN ISLAM INDONESIA DI TENGAH PANDEMI COVID-19 Hakim, Luqman Al Faiz, Muhammad Covid-19 Solidarity Plurality Indonesian Moeslems Covid-19 pandemic has demolished human activities, in period Covid 19 Indonesian Moslems being testing to inside solidarity and plurality. Because that has two choices to  Indonesian Moslems united and separated. Plurality and solidarity are very constructing remember for many Indonesian elements of Islam an example; MUI, NU, Muhammadiyah, etc. The role of government and preacher is big sake to lose Covid 19 misery. This research aims to look at how is the development of Moslems solidarity and plurality in the middle Covid 19, with a mapping to what extent impact solidarity and plurality are presenting from Indonesian Moslems. The research method used is qualitative, have as base Social observation, the result of this research Islamic concept solidarity and voluntary did Moeslems activities from the big Indonesian Islamic organizations with from any Islamic insantion. But in other that have present Islam be deliberate solidarity and plurality in the time Covid 19. Importantly to Indonesian Moeslems for mutual supporting and giving real actions in support concept solidarity and plurality sake together benefit.  UIN Kiai Haji Achmad Siddiq Jember 2020-10-18 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/38 10.35719/aladalah.v23i2.38 Al'Adalah; Vol. 23 No. 2 (2020); 179 - 192 2684-8368 1410-7406 10.35719/aladalah.v23i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/38/36 Copyright (c) 2020 Luqman Al Hakim, Muhammad Faiz https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/44 2021-05-11T00:18:15Z aladalah:ART driver

PENTINGNYA BAHASA ARAB BAGI UMAT ISLAM DI PEDESAAN Arifin, Moh Aziz Sukandar, Sukandar Bahasa Arab Umat Islam Pedesaan Pengetahuan Agama Bahasa Arab adalah bahasa yang terpilih sebagai yang digunakan dalam al-Qur’an dan Hadis. Oleh karena itu, bahasa Arab sering disebut sebagai ilmu alat khususnya dalam memahami agama bagi umat Islam di seluruh dunia. Penelitian ini bertujuan untuk mengetahui pentingnya bahasa Arab bagi umat Islam di pedesaan Desa Ngreco Kecamatan Kandat Kabupaten Kediri. Metode yang digunakan dalam penelitian ini adalah metode penelitian kualitatif dengan beberapa tahapan yang telah ditentukan. Hasil dari penelitian ini menunjukkan bahwa bahasa Arab bagi umat Islam di pedesaan Desa Ngreco, Kecamatan Kandat, Kabupaten Kediri sudah dikenalkan sejak dini kepada anak-anak mereka. Hal ini karena bahasa Arab dipahami sebagai ilmu dasar untuk mempelajari dan memahami kitab-kitab yang semuanya menggunakan bahasa Arab, tidak hanya al-Qur’an dan Hadis. Sedangkan kitab-kitab tersebut merupakan pedoman yang digunakan oleh umat Islam untuk mempelajari pengetahuan ilmu agama. Selain itu, penelitian ini juga mengungkapkan bahwa tradisi anak-anak mempelajari bahasa Arab sejak dini di pedesaan Desa Ngreco, Kandat, Kediri sudah dilaksanakan secara turun-temurun karena orang tua mereka juga melakukan hal itu serupa oleh generasi sebelumnya.Arabic is the language chosen as the language used in the Qur'an and Hadith. Therefore, Arabic is often referred to as a science tool, especially in understanding religion for Muslims around the world. This study aims to determine the importance of Arabic for Muslims in rural areas of Ngreco Village, Kandat District, Kediri Regency. The method used in this research is a qualitative research method with several predetermined stages. The results of this study indicate that Arabic for Muslims in rural areas of Ngreco Village, Kandat District, Kediri Regency has been introduced early to their children. This is because Arabic is understood as the basic knowledge for studying and understanding books which all use Arabic, not only the Qur'an and Hadith. While these books are guidelines used by Muslims to study religious knowledge. In addition, this research also reveals that the tradition of children learning Arabic from an early age in the village of Ngreco Village, Kandat District, Kediri Regency has been carried out from generation to generation because their parents have also done the same thing by previous generations. UIN Kiai Haji Achmad Siddiq Jember 2021-04-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/44 10.35719/aladalah.v24i1.44 Al'Adalah; Vol. 24 No. 1 (2021); 11-17 2684-8368 1410-7406 10.35719/aladalah.v24i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/44/45 Copyright (c) 2021 Moh Aziz Arifin, Sukandar https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/46 2021-05-11T00:18:15Z aladalah:ART driver

PENGEMBANGAN SUASANA KEBERAGAMAAN DALAM LEMBAGA PENDIDIKAN ISLAM Matrapi, Matrapi Suasana Keberagamaan Pendidikan Islam Akhlaq al-Karimah Kebijakan Madrasah Kepala Madrasah Pendidikan Islam dewasa ini telah banyak ternodai oleh ulah dan tingkah laku murid yang melakukan asusila dan pelanggaran norma-norma agama lainnya. Oleh karena itu, saat ini perlu adanya kebijakan sekolah untuk menghidupkan suasana keberagamaan di lingkungan sekolah dalam rangka menumbuhkan perilaku murid yang sesuai dengan pendidikan Pancasila dan syariat Islam. Sebagai pemimpin sekolah, peranan kepala madrasah sangat menentukan apabila dikaitkan dengan berbagai persoalan di atas. Sebagai seorang pendidik, dia juga harus mampu menanamkan, mengembangkan, dan meningkatkan nilai-nilai religius. Untuk itu, perlu kebijakan yang dapat mendukung terciptanya suasana yang keberagamaan dan kenyamanan dalam proses belajar-mengajar, yakni setiap guru dan murid harus selalu berperilaku terpuji atau akhlaq al-karimah. Islamic education today has been tarnished by many students who commit immorality and violate other religious norms. Thus, currently, madrasah principals really need to make policies to revive the religious atmosphere within the madrasah in order to foster student behaviour in accordance with Pancasila education and Islamic law. Considering that the principal is also an educator, the role of the principal is very heavy and noble when linked to the various sources above. As an educator, he must be able to instil, promote and enhance various religious values. To support the creation of a religious atmosphere and comfort in the teaching and learning process, every teacher and student must always behave well and show noble character (akhlaq al-karimah). UIN Kiai Haji Achmad Siddiq Jember 2021-04-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/46 10.35719/aladalah.v24i1.46 Al'Adalah; Vol. 24 No. 1 (2021); 63-74 2684-8368 1410-7406 10.35719/aladalah.v24i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/46/51 Copyright (c) 2021 Matrapi Matrapi https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/49 2021-03-30T01:34:57Z aladalah:ART driver

SISTEM PERBANKAN KONVENSIONAL DALAM PERSPEKTIF FIKIH MUAMALAT Aprilia, Ayu Sandra Intan Safitri, Luluk Conventional Bank Interest Riba Fiqh In muamalah, there are two transaction parties who have the same position both in rights and obligations. However, the impression generated from the banking law regulates and protects banks as financial institutions. Meanwhile, the position of the customer does not get an adequate portion in the law so that the impression that the customer in an agreement is more likely to be an object rather than a subject. The principle of muamalah is actually implemented in Indonesian banking law, as found in several articles in the banking law, but it does not mean it is implemented. This means that when the law is drafted it is strongly suspected that it does not carry a special message to include muamalah principles which are implemented in banking law because muamalah principles are universal which are upheld by human values. UIN Kiai Haji Achmad Siddiq Jember 2020-10-20 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/49 10.35719/aladalah.v23i2.49 Al'Adalah; Vol. 23 No. 2 (2020); 193 - 204 2684-8368 1410-7406 10.35719/aladalah.v23i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/49/28 Copyright (c) 2020 Ayu Sandra Intan Aprilia, Luluk Safitri https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/54 2021-05-11T00:18:15Z aladalah:ART driver

WACANA HAK ASASI MANUSIA DALAM FILSAFAT PENDIDIKAN ISLAM DAN BARAT Izzah, Lathifatul Renaningtyas, Peni Catur Hak Asasi Manusia (HAM) Deklarasi Universal Hak Asasi Manusia (DUHAM) Deklarasi Kairo Filsafat Pendidikan Islam dan Barat Hak asasi manusia (HAM) merupakan anugrah Tuhan yang bersifat kodrati. Ke-sadaran tentang HAM masih belum dipahami secara utuh dan merata di kalangan masyarakat. Padahal sebagai pengetahuan, HAM penting untuk ditransfer ke dalam dunia pendidikan. Dengan demikian, masyarakat dapat mempraktikkan hak yang seharusnya mereka miliki dalam kehidupan bermasyarakat, berbangsa dan bernegara. Artikel ini mengkaji tentang Deklarasi Universal Hak Asasi Manusia (DUHAM) di dunia Barat dan Deklarasi Kairo di dunia Islam sebagai dasar filosofi penegakan hukum atas pelanggaran-pelanggaran hak asasi manusia dalam dunia pendidikan Islam dan Barat. Dalam analisisnya digunakan pendekatan klasik, kultural, dan kritis atau disebut mixed approach. Hasil kajian ini menunjukkan bahwa deklarasi HAM yang dilakukan oleh dunia internasional (PBB) dalam DUHAM dan Deklarasi Kairo oleh OKI, telah memberikan pengetahuan riil tentang pentingnya HAM dalam kehidupan sehingga manusia dapat mengetahui batasan-batasan dan kaidah-kaidah di dalamnya.Human rights is a natural gift from God. This awareness of human rights has not been understood well and comprehensively by all people. Whereas knowledge, human rights are important to be transformed into the realm of education. Thus, they can exercise the rights they should have in the life of society, nation and state. This article examines the Universal Declaration of Human Rights (UDHR) in the Western world and the Cairo Declaration in the Muslim world as a philosophical basis for upholding the law for human rights violations in the world of Islamic and Western education. The analysis uses classical, cultural, and critical approaches or what is called the mixed approach. The results of this study conclude that the human rights declaration carried out by the international community (UN) in the UDHR and the Cairo Declaration by the OIC has provided real knowledge of human rights in life so that humans can know the limitations and rules in it.   UIN Kiai Haji Achmad Siddiq Jember 2021-04-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/54 10.35719/aladalah.v24i1.54 Al'Adalah; Vol. 24 No. 1 (2021); 45-53 2684-8368 1410-7406 10.35719/aladalah.v24i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/54/47 Copyright (c) 2021 Lathifatul Izzah, Peni Catur Renaningtyas https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/55 2021-03-24T02:56:35Z aladalah:ART driver

KONSEP ‘AMAR MAKRUF NAHI MUNGKAR DALAM AL-QUR’AN PERSPECTIVE MUFASSIRIN DAN FUQAHA’ Hidayatullah, Muh Gufron Konsep Amar Makruf Nahi Mungkar, al-Qur’an Amar Makruf Nahi Mungkar begitu penting untuk dipelajari dan diterapkan karena sangat manfaat dalam kehidupan. Metode penelitian ini melalui pendekatan gabungan antara beberapa metode yaitu metode kausal komparatif, merupakan penyelidikan perbandingan serta hubungan sebab akibat, Kualitatif Normatif: Yaitu dengan Melihat dan mendalami  tindakan pelaku amar makruf nahi mungkar dalam memakai konsep kemudian disesuaikan dengan fenomena yang ada dan pendekatan studi literature untuk menemukan berbagai konsep teori amar makruf nahi mungkar melalui al-qur’an, kitab klasik, buku, dan sebagainya kemudian data tersebut di analis. Hasil dan kesimpulan  Secara spesipik, konsep amar makruf melihat kemampuan subyek amar makruf nahi mungkar dan menyesuikan kepada objeknya. Sehingga dengan teori ini akan sesuia dengan fase-fase dakwah. UIN Kiai Haji Achmad Siddiq Jember 2020-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/55 10.35719/aladalah.v23i1.55 Al'Adalah; Vol. 23 No. 1 (2020); 1 - 10 2684-8368 1410-7406 10.35719/aladalah.v23i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/55/38 Copyright (c) 2020 Muh Gufron Hidayatullah https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/56 2021-03-24T02:59:45Z aladalah:ART driver

INTERRELATION OF ISLAM AND TRADITIONAL JAVA Ramdhan, Tri Wahyudi Interelation, Islam, Traditional jawa The interrelation between religion and culture is very closely related to the traditions of human life so that religion often gives birth to culture or civilization for the enjoyment of human life on the surface of the earth. In the view of some sociologists, it is said that Islam is called the religion of civilization. In the case of the interrelation between religion and culture for the Javanese as the majority ethnic group in the archipelago, it is an interesting thing to study. Islam entered Java in a peaceful way, starting with the common people until gradually entering the palace level. The Javanese responded well to the entry of Islam to Java. Because Islam easily socializes with Javanese people. Javanese people are fascinated by Islamic teachings that introduce the unity of Allah. Islam is mixed with Javanese culture because Islam is intended to facilitate the spread of its religion. However, until now, Javanese culture is still attached to Islamic teachings, which are still mostly adhered to by Javanese people. Thus the author tries to discuss how the true beliefs that develop from the interrelation of religion (Islam) and Javanese culture, the response of Javanese culture to Islam and the response of Islam to Javanese culture. UIN Kiai Haji Achmad Siddiq Jember 2020-04-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/56 10.35719/aladalah.v23i1.56 Al'Adalah; Vol. 23 No. 1 (2020); 11 - 21 2684-8368 1410-7406 10.35719/aladalah.v23i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/56/39 Copyright (c) 2020 Tri Wahyudi Ramdhan https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/57 2021-03-24T03:02:19Z aladalah:ART driver

AHLI WARIS PENGGANTI PASAL 185 KOMPILASI HUKUM ISLAM PERSPEKTIF MASLAHAH JASSER AUDA Komala, Nur Surrogate Heir, Maslahah of Jasser Auda Dalam konsep fiqh waris pengganti seperti cucu tidak berhak mendapatkan warisan dari kakek karena terhalang oleh bapaknya. Jika kakek ingin  memindahkan hartanya maka harus dengan melalui jalan wasiat atau hibah bukan warisan. Namun dalam KHI Pasal 185 memperbolehkan dan memberi peluang kepada cucu untuk mendapatkan warisan meskipun besar bagiannya tidak boleh melebihi dari  bagian ahli waris yang sederajat dengan yang diganti. Hal ini sejalan dengan konsep maslahah mursalah Jasser Auda yang menitikberatkan pada keadilan. In fiqh concept surrogate heir, a grandchild, did not get the inheritance from the grandfather because it was blocked by his father. If grandfather wants to move his property must go through the will or grant. However, in Compilation of Islamic Law article 185 allows grandchild to get an inheritance even though the portion cannot be greater than the heir. It is in line with the concept of maslahah mursalah of Jasser Auda that emphasizes to justice. UIN Kiai Haji Achmad Siddiq Jember 2020-04-06 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/57 10.35719/aladalah.v23i1.57 Al'Adalah; Vol. 23 No. 1 (2020); 35 - 44 2684-8368 1410-7406 10.35719/aladalah.v23i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/57/40 Copyright (c) 2020 Nur Komala https://creativecommons.org/licenses/by-nc/4.0/

oai:ojs.pkp.sfu.ca:article/64 2021-05-11T00:18:15Z aladalah:ART driver

INTERNALISASI NILAI-NILAI TASAWUF DI PONDOK PESANTREN AL-AMIEN PRENDUAN Sutrisno, Andri Islamic Boarding School Al-Amien Prenduan Sumenep Sufism Values Internalization Ilmu tasawuf merupakan suatu ilmu yang mengutamakan diri manusia agar memiliki  kebersihan ruhani dan jiwa. Di Pondok Pesantren al-Amien Prenduan menanamkan nilai-nilai yang ada dalam ilmu tasawuf. Hal ini bertujuan agar para santri selalu taat pada perintah Allah Swt. dan memiliki nilai-nilai persatuan antar-sesama santri. Penelitian ini menggunakan pendekatan kualitatif deskriptif dengan jenis penelitian lapangan. Adapun metode pengumpulan data menggunakan observasi, wawancara, dan dokumentasi. Data tersebut kemudian dianalisis dengan reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitian ini menunjukkan, pertama, proses internalisasi nilai-nilai tasawuf melalui nilai Ilahi dan nilai insani di Pondok Pesantren al-Amien Prenduan; kedua, bahwa faktor pendukung dalam internalisasi nilai tasawuf melalui upaya pendampingan pendidikan selama 24 jam dan suri tauladan yang baik oleh para kiai dan para guru. Sedangkan faktor penghambat internalisasi tersebut antara lain para santri masih banyak yang melanggar disiplin pondok dan karena latar belakang keberagaman suku yang berbeda-beda baik dari Jawa, luar Jawa atau bahkan dari luar Indonesia.Sufism is a science that prioritizes human beings in order to have the cleanliness of the soul and spirit. The boarding school of al-Amien Prenduan instilled the values that exist in the science of Sufism. The goal is for the students to always obey the command of Allah Almighty and have the values of unity among fellow students. This study uses a descriptive qualitative approach to the type of field research. The data collection method uses observation, interview and documentation. Then the data is analyzed with data reduction, data presentation and conclusion withdrawal. The results of this study show that: 1) the process of internalization of the Sufism values in boarding schools through divine values and human values; 2) supporting factors in internalizing the value of Sufism with the assistance and education for 24 hours and good suri tauladan from the kiai and teachers. While the inhibitory factor is among the students are still many who violate the discipline of the cottage and because of the background of the diversity of different tribes both from Java, outside Java or even outside Indonesia. UIN Kiai Haji Achmad Siddiq Jember 2021-04-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/64 10.35719/aladalah.v24i1.64 Al'Adalah; Vol. 24 No. 1 (2021); 1-10 2684-8368 1410-7406 10.35719/aladalah.v24i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/64/44 Copyright (c) 2021 Andri Sutrisno https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/65 2021-05-11T00:18:15Z aladalah:ART driver

ISLAM DAN ETNISITAS DALAM PENDEKATAN ANTROPOLOGI Ummah, Fiena Saadatul Etnisitas Konfilk antar-Etnis Islam Pendekatan Antropologi Dalam pendekatan antropologi, Islam bukan hanya dipandang sebagai suatu ideologi politik, praktik sosial, dan ekonomi, tetapi juga sebagai sistem budaya yang diinterpretasi dan dipahami, untuk kemudian diyakini dan dipraktikkan dalam bentuk tindakan keagamaan oleh para pemeluknya. Etnisitas merupakan identitas dari suatu suku bangsa, di mana sesuatu yang membedakan antara satu suku dengan suku yang lainnya yang ditandai dengan atribut-atribut dari kebudayaan dan mempunyai pengertian dari berbagai perspektif. Banyaknya etnis di Indonesia di satu sisi menjadi kekayaan budaya masyarakat, tetapi di sisi lain menyimpan potensi timbulnya konflik. Salah satu contoh konflik etnis di Indonesia yaitu konflik etnis di Kalimantan antara suku Dayak dan suku Madura. Dalam konteks ini, Islam sebenarnya sudah mengantisipasi konflik etnis tersebut dengan memberikan berbagai solusi. Salah satunya melalui firman Allah Swt. dalam QS. al-Hujurat [49]: 13 yang memberi gambaran bahwa perbedaan bukanlah penyebab perpecahan, justru perbedaan itulah yang mendorong manusia untuk saling bersatu. In an anthropological approach, Islam is not only seen as a political ideology, social and economic practice but also a cultural system that is interpreted and understood, to be believed and carried out in the form of religious acts by the perpetrators. Ethnicity is the identity of an ethnic group, where something distinguishes one tribe from another, which is marked by the attributes of culture and has meanings from various perspectives. In Indonesia, there are also various ethnic groups, which have the potential for conflict. One example of ethnic conflict in Indonesia is the ethnic conflict in Kalimantan between the Dayak and Madurese tribes. Therefore, Islam responds to these ethnic conflicts by providing various solutions in Surah al-Hujurat [49]: 13 which illustrates to all of us that differences are not the cause of division, they are precisely the differences that encourage people to unite with each other. UIN Kiai Haji Achmad Siddiq Jember 2021-04-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/65 10.35719/aladalah.v24i1.65 Al'Adalah; Vol. 24 No. 1 (2021); 55-62 2684-8368 1410-7406 10.35719/aladalah.v24i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/65/50 Copyright (c) 2021 Fiena Saadatul Ummah https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/69 2021-09-22T02:30:37Z aladalah:ART driver

PERKEMBANGAN POLITIK ZAMAN HINDIA BELANDA DAN PENGARUHNYA TERHADAP HUKUM ISLAM Syawqi, Abdul Haq Politik Hindia Belanda Sejarah Indonesia Hukum Islam Hukum Kolonial Hukum Adat Sejarah bangsa Indonesia baik secara de facto maupun de jure tidak bisa di-lepaskan dari Belanda sehingga berdampak tidak hanya dalam hukum positif, tetapi juga dalam hukum Islam. Hal ini bisa dibuktikan dengan masih dipakainya HIR dan Rbg sebagai salah satu rujukan para hakim Pengadilan Agama dan pakar hukum Islam negeri ini dalam menentukan persoalan terkait hukum Islam, seperti perkawinan, pewarisan, dan sebagainya. Ada apa sebenarnya dengan hukum Islam di negeri ini. Ia pasti dan akan selalu berkait erat dengan hukum kolonial. Ternyata fakta sejarah menunjukkan bahwa hukum Islam memang berkaitan dengan hukum adat (hukum bentukan Belanda waktu itu). Tentunya pernyataan ini sarat dengan muatan politis karena bagaimana mungkin suatu adat atau kebiasaan dikaitkan dengan hukum Islam dan menjadi rujukan dari dulu hingga saat ini. Oleh karena itu, fakta sejarah sekaligus intrik politik yang melatarbelakangi perkembangan hukum Islam harus dikaji secara mendalam.The history of Indonesia cannot be separated from the Netherlands both de facto and de jure, so it has an impact not only on positive law but also on Islamic law. It’s can be evidenced by still wore HIR and Rbg as one of the references of the religious court judges and expert in this country to determine all matters that relating to Islamic law such as marriage, inheritance etc. What’s wrong with Islamic law in Indonesia? It must be closely linked with colonial law. The historical facts show that Islamic law is associated with customary law (law of the Netherlands at that time). This statement is absolutely loaded with political content because how could a custom or habit has been associating with Islamic law. Therefore the historical facts and political intrigue behind the development of Islamic law must be studied in depth. UIN Kiai Haji Achmad Siddiq Jember 2021-04-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/69 10.35719/aladalah.v24i1.69 Al'Adalah; Vol. 24 No. 1 (2021); 29-43 2684-8368 1410-7406 10.35719/aladalah.v24i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/69/46 Copyright (c) 2021 Abdul Haq Syawqi https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/70 2021-05-11T00:18:15Z aladalah:ART driver

KONSEP UMMAH DAN RAKYAT DALAM PANDANGAN ISLAM Faqih, Muhammad Ummah Rakyat non-Muslim Masyarakat Madani Tujuan penelitian ini ialah untuk mengetahui konsep ummah dan rakyat perspektif Islam yang sesungguhnya, apa saja kualifikasi-kualifikasi ummah dalam al-Qur’an Hadis, masyarakat madani, dan bagaimana konsep kewarganegaraan dalam perspektif kajian Islam. Penelitian ini menggunakan pendekatan heuristik dan historiografi ala Notosusanto. Hasil penelitian yang diperoleh: ummah adalah suatu kumpulan masyarakat yang berbeda-beda baik suku, ras, agama, dan budaya yang memiliki visi-misi dan tujuan hidup bersama dalam merealisasikan perintah dan larangan Tuhan untuk kehidupan yang berkemajuan, bermartabat dan beradab. Konsep ummah dalam masyarakat madani adalah bermula pada proses hijrah Rasulullah Saw. yang diimplementasikan untuk memulai peradaban baru bersama masyarakat di Madinah. Konkretnya, Rasulullah Saw. meletakkan dasar-dasar masyarakat madani melalui bermusyawarah, dan merumuskan ketentuan dan tujuan hidup bersama yang meliputi kebebasan, keadilan, dan partisipasi. Dalam konsep kewarganegaraan Islam, ada dua penyebutan non-Muslim, yaitu kafir dzimmi dan musta’min. Kafir dzimmi merupakan warga non-Muslim yang memiliki kriteria seperti menetap di satu tempat selamanya, dihormati, dan jiwanya tidak boleh mendapat gangguan apapun. Dikatakan kafir dzimmi, maka individu tersebut mempunyai beberapa hak di antaranya hak kemanusiaan, hak sipil, dan hak politik. Adapun musta’min, mereka tidak memiliki hak-hak politik, karena mereka bagian dari orang asing.This study discusses the concept of the ummah and the people in Islamic perspective, what are the qualifications of the ummah in al-Qur'an and as-Sunnah, civil society, and how the concept of citizenship is in the perspective of Islamic studies. The research method used a heuristic and historiography approach according to Notosusanto. The result of the study showed that ummah is a group of people with different ethnicities, races, religions, and cultures that have a vision and mission and the goal of living together to realize God's commands and prohibitions for a progressive, dignified, and civilized life. The concept of the ummah in civil society originated in the process of the Prophet Muhammad's hijrah which was implemented to start a new civilization together with the people in the Medina. Concretely, Muhammad Saw laid the foundations of civil society through deliberation and formulated the terms and goals of life together which included freedom, justice, and participation. In the concept of Islamic citizenship, there are two terms of non-Muslim, namely kafir dhimmi and musta'min. Kafir dhimmi are non-Muslim citizens who have criteria such as staying in one place forever, being respected, and their souls should not be subject to any disturbance. Kafir dhimmi said that the individual has several rights including human rights, civil rights, and political rights. As for musta'min, they are individuals that do not have political rights, because they are part of foreigners.   UIN Kiai Haji Achmad Siddiq Jember 2021-04-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/70 10.35719/aladalah.v24i1.70 Al'Adalah; Vol. 24 No. 1 (2021); 19 - 28 2684-8368 1410-7406 10.35719/aladalah.v24i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/70/43 Copyright (c) 2021 Muhammad Faqih https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/72 2022-11-03T22:39:56Z aladalah:ART driver

TASAWUF FALSAFI SYEKH ABDUL KARIM AL JILLI DAN KONSEP INSAN KAMIL hasi, syazna maulida Tasawuf Falsafi Insan Kamil Abdul Karim al-Jilli Manusia Sempurna Abd al-Karim ibn Ibrahim ibn Abd al-Karim bin Khalifah bin Ahmad bin Mahmud al-Jilli (1365–1428 M) terkenal dengan teori sufistiknya tentang insan kamil (manusia sempurna). Penelitian ini bertujuan untuk memaparkan secara terperinci pemikiran tasawuf falsafi al-Jilli mengenai konsep insan kamil. Adapun metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan jenis penelitian library research (studi kepustakaan). Hasil penelitian ini adalah bahwa menurut pemikiran tasawuf-falsafi ‘Abdul Karim al-Jilli, manusia dapat berpotensi menjadi insan kamil dengan cara memaksimalkan potensi ruhhiyah atau spiritualnya. Abd al-Karim ibn Ibrahim ibn Abd al-Karim bin Khalifah bin Ahmad bin Mahmud al-Jilli (1365 – 1428 AD) is famous for his Sufistic theory of insan kamil (perfect man). This study aims to describe in detail about Al-Jilli's philosophical Sufism and how his famous thoughts regarding the concept of insan kamil. The method used in this research is a qualitative method with the type of research library research (library study). The results of this study explain that regarding the Sufism-philosophy concept of 'Abdul Karim al-Jilli, humans could be the perfect man (Insan Kamil) by maximizing their potential spirituality. UIN Kiai Haji Achmad Siddiq Jember 2021-12-20 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/72 10.35719/aladalah.v24i2.72 Al'Adalah; Vol. 24 No. 2 (2021); 119-127 2684-8368 1410-7406 10.35719/aladalah.v24i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/72/56 Copyright (c) 2021 syazna maulida hasi https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/73 2022-11-03T22:39:56Z aladalah:ART driver

TRANSFORMASI NILAI-NILAI ISLAM DALAM SYAIR NABI YUSUF VERSI BAHASA MADURA: ANALISIS SASTRA ISLAM Sholihin, Ahmad Badrus Nilai-nilai Islam, Syair Nabi Yusuf, Masyarakat Muslim Madura Sebuah karya sastra tidak bisa lepas dari kondisi masyarakat dan situasi budaya tempat karya itu dihasilkan. Dalam hubungan sebab akibat, diasumsikan bahwa pengaruh sosial adalah sebab-sebab yang menghasilkan suatu karya sastra sebagai akibatnya. Dalam fungsi ini, sebuah karya sastra dapat berperan sebagai cerminan situasi masyarakatnya. Refleksi ini bukan sekedar reproduksi realitas sosial menurut berbagai kesan yang masuk dari luar ke dalam persepsi. Refleksi itu sendiri berisi tanggapan dan reaksi aktif terhadap tayangan tersebut. Dengan menganalisis Syair Nabi Yusuf Madura, tulisan ini mencoba mengeksplorasi transformasi nilai-nilai Islam dalam masyarakat Madura dan/atau pengguna bahasa Madura. Dengan menggunakan teori sastra Islam Najib Kailani, penulis akan mengungkapkan tiga poin utama dari Syair Nabi Yusuf Madura. Pertama, konsep muslim ideal menurut masyarakat Madura dalam simbolisme protagonis (al-bathal). Kedua, komitmen (al-iltizam) masyarakat Madura dalam menginternalisasi nilai-nilai Islam. Ketiga, keterikatan (al-irtibath) masyarakat Madura terhadap nilai-nilai Islam.   A literary work cannot avoid the condition of the society and the cultural situation in which it is produced. In a causal relationship it is assumed that social influences are the causes that produce a literary work as a result. In this function, a literary work can act as a reflection from the situation of its society. This reflection is not just a reproduction of a social reality according to various impressions that enter from the outside into the perception. Reflection itself contains active responses and reactions to these impressions. By analyzing the Madurese Syair Nabi Yusuf, this paper tries to explore the transformation of Islamic values in Madurese society and/or Madurese language users. By using the Islamic literary theory of Najib Kailani, the writer will reveal three main points from the Madurese Syair Nabi Yusuf. First, the concept of the ideal Muslim according to the Madurese community in the symbolism of the protagonist (al-bathal). Second, the commitment (al-iltizam) of the Madurese community in internalizing Islamic values. Third, the attachment (al-irtibath) of the Madurese community to Islamic values. UIN Kiai Haji Achmad Siddiq Jember 2021-09-24 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/73 10.35719/aladalah.v24i2.73 Al'Adalah; Vol. 24 No. 2 (2021); 77-92 2684-8368 1410-7406 10.35719/aladalah.v24i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/73/53 Copyright (c) 2021 Ahmad Badrus Sholihin https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/74 2022-11-03T22:39:56Z aladalah:ART driver

MASUKNYA ISLAM KE NUSANTARA (MELAYU-INDONESIA):: KAJIAN PEMIKIRAN HAMKA DALAM SEJARAH UMAT ISLAM Amir, Ahmad Nabil Naquib al-Attas Hamka Sejarah Umat Islam Islam di Nusantara Masuknya Islam ke Melayu Artikel ini membincangkan sejarah masuknya Islam ke Melayu seperti yang dicatatkan oleh Hamka dalam Sejarah Umat Islam dan Dari Perbendaharaan Lama. Dalam penelitiannya tentang sejarah perkembangan Islam di Nusantara, Hamka tuntas mempertahankan kenyataan bahwa Islam masuk ke Nusantara pada abad ke-7 M dari Arab, dan menolak tesis yang menyatakan Islam disebarkan pada kurun abad ke-13 dari Gujarat. Hal ini, menurutnya, dibuktikan dengan sumber-sumber sejarah yang signifikan bahwa Islam telah ada di Melayu pada awal abad ke-7. Kajian ini menganalisis pemikiran Hamka tersebut tentang perkembangan sejarah awal Islam di Melayu melalui karyanya, dan membandingkannya dengan analisis Muhammad Naquib al-Attas dalam buku Islam dalam Sejarah dan Kebudayaan Melayu. This paper discusses the emergence and spread of Islam in the Malay Archipelago as articulated and brought forth by Hamka in Sejarah Umat Islam. In his significant analysis of the history of Islam in the Malay Archipelago, Hamka established the fact that Islam comes to this region in the 7th CE from Arab, and refuted the claims that it was spread later in 13th CE from Gujarat. This was reinforced with significant historical facts that evidently pointed out that Islam had been established in the Malay world early in 7th CE. This paper will analyze Hamka’s thoughts on early Islam in the Malay Archipelago and compared it with the works of Muhammad Naquib al-Attas in Islam dalam Sejarah dan Kebudayaan Melayu (Islam in Malay History and Culture). UIN Kiai Haji Achmad Siddiq Jember 2021-12-07 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/74 10.35719/aladalah.v24i2.74 Al'Adalah; Vol. 24 No. 2 (2021); 93-103 2684-8368 1410-7406 10.35719/aladalah.v24i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/74/54 Copyright (c) 2021 Ahmad Nabil Amir https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/77 2022-11-03T22:39:56Z aladalah:ART driver

PERAN FATWA MUI SEBAGAI PRODUK HUKUM ISLAM DALAM MASYARAKAT Hakim, Zainul MUI, Fatwa, Hukum Islam, Peraturan Hukum Islam Pada Juli 2021, bulan milad MUI yang ke-47, menjadi refleksi capaian peran MUI dalam masyarakat. Setidaknya, MUI memiliki dua kerja penting. Pertama, MUI sebagai pembawa aspirasi dan pelayan umat (khadim al-ummah). Kedua, MUI sebagai mitra pemerintah (shadiq al-hukumah). Dalam menjalankan keduanya, fatwa sebagai keluaran MUIsangat bermanfaat dalam perkembangan hukum Islam di Indonesia. Fatwa yang dihasilkan oleh MUI seperti fatwa tentang hukum keluarga menuju kebutuhan legislasi hukum Islam dalam tatanan sistem hukum Indonesia yang terdapat dalam Undang-undangNomor 1 Tahun 1974 pada Perkawinan. Sampai kini, tidak kurang dari 15 fatwa yang berkaitan tentang masalah keluarga seperti perkawinan campuran, prosedur pernikahan, pengucapan sighat ta'lik talak pada waktu upacara akad nikah, perkawinan beda agama, kedudukan anak hasil zina, dan lain-lain, termasuk juga rancangan undang pada Hukum Peradilan Agama; dan RUU Hukum Materiil Peradilan Agama Bidang Perkawinan. On July 2021, MUI's 47th anniversary month, is a reflection of the achievements of MUI's role in society. At least, MUI has two important tasks. First, MUI as a carrier of aspirations and a servant of the people (khadim al-ummah). Second, MUI as a partner of the government (shadiq al-hukumah). In carrying out both, the fatwa as the output of the MUI is very useful in the development of Islamic law in Indonesia. The fatwa produced by the MUI is like a fatwa on family law towards the need for Islamic law legislation in the order of the Indonesian legal system contained in Law Number 1 of 1974 on Marriage. Until now, no less than 15 fatwas related to family issues such as mixed marriages, marriage procedures, the pronunciation of sighat ta'lik talak at the time of the marriage ceremony, interfaith marriages, the position of children resulting from adultery, and others, including the draft law. On Religious Court Law; and the draft of the Material Law of the Religious Courts on Marriage. UIN Kiai Haji Achmad Siddiq Jember 2021-12-20 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/77 10.35719/aladalah.v24i2.77 Al'Adalah; Vol. 24 No. 2 (2021); 105-117 2684-8368 1410-7406 10.35719/aladalah.v24i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/77/55 Copyright (c) 2021 Zainul Hakim https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/78 2022-11-03T22:39:56Z aladalah:ART driver

LIVING IN HARMONY:: PERAN IBU-IBU DALAM KERUKUNAN ANTAR UMAT BERAGAMA DI DESA SUKORENO UMBULSARI JEMBER JAWA TIMUR Firmansyah, A. Amir Kerukunan antar-Umat Beragama Penelitian Partisipatoris Kelompok Pengajian Ibu-ibu Desa Sukoreno Hidup berdampingan antar-pemeluk agama yang berbeda dalam masyarakat Indonesia merupakan suatu keniscayaan. Artikel ini mengungkap peran kaum ibu-ibu dalam kerukunan antar umat beragama di Desa Sukoreno, Umbulsari, Jember, Jawa Timur. Dalam penelitian partisipatoris ini peneliti secara intensif berinteraksi aktif dengan berbagai pihak baik secara individu maupun secara kelompok, terutama pada kelompok pengajian ibu-ibu di lokasi tersebut. Hasil penelitian ini menunjukkan bahwa kaum ibu-ibu dalam kelompok pengajian memiliki peran yang berpengaruh terhadap kerukunan antar umat beragama di desa tersebut. Hal ini dibuktikan dengan kegiatan-kegiatan yang mereka lakukan dalam mengelola keragaman dan menjaga kerukunan di antara mereka di masyarakat. Living in harmony between people of different religions in Indonesian society is an inevitability. This article reveals the contribution of women in inter-religious harmony in Sukoreno Village, Umbulsari, Jember, East Java. In this participatory research, the researcher interacts intensively with various communities both individually and in groups, especially in the recitation group for mothers in the village. The results of this study indicate that the mothers in the study group have an influential contribution to inter-religious harmony in the village. It can be seen from the activities of the recitation group for mothers in managing diversity and maintaining harmony among them in society. UIN Kiai Haji Achmad Siddiq Jember 2021-12-27 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/78 10.35719/aladalah.v24i2.78 Al'Adalah; Vol. 24 No. 2 (2021); 151-160 2684-8368 1410-7406 10.35719/aladalah.v24i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/78/59 Copyright (c) 2021 A. Amir Firmansyah https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/79 2022-11-03T22:39:56Z aladalah:ART driver

HAK KEPERDATAAN ANAK LUAR KAWIN:: KAJIAN TERHADAP HUKUM PERDATA DAN KOMPILASI HUKUM ISLAM SETELAH PUTUSAN MAHKAMAH KONSTITUSI (PMK) NOMOR 46/PUU-VIII/2010 Solikin, Nur Saidah, Lailatul Perlindungan Hukum Hak Keperdataan Anak Luar Kawin Kompilasi Hukum Islam Perlindungan hukum memberikan pengayoman kepada hak asasi manusia yang dirugikan orang lain. Perlindungan tersebut diberikan kepada masyarakat agar mereka dapat menikmati semua hak-hak yang diberikan oleh aparat penegak hukum. Terkait perlindungan hukum terhadap hak keperdataan seorang anak luar kawin, dalam hal ini anak luar kawin belum mendapatkan kejelasannya di dalamnya atau belum mendapatkan kepastian hukum yang mengikat bagi anak luar kawin, bahwa anak yang lahir di luar perkawinan yang sah, tidak dapat diakui. Ketentuan hukum perdata ini terkesan diskriminatif sehingga membuat anak tersebut tidak mendapatkan perlindungan hukum yang bersifat yuridis. Namun, hak keperdataan anak di luar kawin setelah Peraturan Mahkamah Konstitusi Nomor 46/PUU-VIII/2010 mengalami banyak perubahan. Dengan dibolehkannya pembuktian berdasarkan kemampuan teknologi terhadap ayah biologis si anak, maka anak luar kawin dapat memperoleh nasab dari ayah biologis si anak hingga keluarga ayah biologisnya. Legal protection is to provide protection to human rights that have been harmed by others and protection is given to the community in the order they can enjoy all the rights granted by law enforcement officers. Regarding the legal protection of the civil rights of an out-of-wedlock child, in this case, the outside child has not received the clarity in it or has not received legal certainty that is binding for the newly married child, a child who is born outside of a legal marriage, so the child cannot be recognized. Civil law provisions related to the absence of recognition for children born outside of legal marriages seem discriminatory and children do not get the juridical legal protection. However, the civil rights of children outside of marriage after the Constitutional Court decision Number 46 / PUU-VIII / 2010 underwent many changes. By allowing proof based on the technological capabilities of the biological father of the child, the illegitimate child can get the lineage from the biological father of the child to the family of the biological father.     UIN Kiai Haji Achmad Siddiq Jember 2021-12-24 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/79 10.35719/aladalah.v24i2.79 Al'Adalah; Vol. 24 No. 2 (2021); 129-138 2684-8368 1410-7406 10.35719/aladalah.v24i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/79/58 Copyright (c) 2021 Nur Solikin, Lailatul Saidah https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/80 2022-11-03T22:39:56Z aladalah:ART driver

GROUNDED RESEARCH DALAM BIDANG ILMU AL-QUR’AN DAN TAFSIR Marna, Syamsul Mawardi Tafsir Ilmu al-Qur’an Grounded Research Metode Penelitian Al-Qur’an merupakan kitab terakhir yang diturunkan oleh Allah kepada Nabi Muhammad untuk umatnya sebagai mukjizat terbesar bagi sang Nabi, pedoman bagi manusia. Al-Qur’an diturunkan oleh Allah Swt. sebagai petunjuk bagi manusia. Kehadirannya dijelaskan dalam al-Qur’an untuk memberi putusan dan jalan keluar terbaik bagi problem-problem kehidupan manusia. Inilah fungsi pertama kehadirannya sebagai upaya mewujudkan kehidupan manusia yang jauh lebih baik di dunia maupun di akhirat nanti. Penafsiran al-Qur’an senantiasa mengalami perkembangan seiring berjalannya waktu. Satu ayat al-Qur’an bahkan bisa memiliki berbagai makna penafsiran berdasarkan para mufassir. Salah satu metode penelitian yang berkembang saat ini adalah grounded theory atau grounded research, yang menekankan penemuan teori dari data hasil observasi empirik di lapangan dengan metode induktif (menemukan teori dari sejumlah data). The Qur’an is the last book that was revealed by Allah to the Prophet Muhammad for his people as the greatest miracle for the Prophet, the guide for mankind. The Qur’an was revealed by Allah as a guide for humans. Its presence is described in the Qur’an to provide the best decisions and solutions for the problems of human life. This is the first function of its presence as an effort to create a better human life in this world and in the hereafter. The interpretation of the Qur’an continues to develop over time. One verse of the Qur’an can even have various interpretative meanings based on the commentators. One of the research methods currently developing is grounded theory or grounded research, where it emphasizes theoretical findings from empirical observational data in the field using the inductive method (finding theory from a number of data). UIN Kiai Haji Achmad Siddiq Jember 2021-12-24 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/80 10.35719/aladalah.v24i2.80 Al'Adalah; Vol. 24 No. 2 (2021); 139-150 2684-8368 1410-7406 10.35719/aladalah.v24i2 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/80/57 Copyright (c) 2021 Syamsul Mawardi Marna https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/85 2023-06-08T02:52:46Z aladalah:ART driver

OPTIMIZING THE WAQF MANAGEMENT IN ISLAMIC BOARDING SCHOOLS: A STUDY OF THE BASMALAH FRANCHISE IN INDONESIA Afandy, Moch. Iqbal Nafisah, Durrotun Afandy, Moch. Iqbal Nafisah, Durrotun Sidogiri Islamic Boarding School Kopontren Basmalah Productive Waqf Franchise Business 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. UIN Kiai Haji Achmad Siddiq Jember 2022-04-21 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/85 10.35719/aladalah.v25i1.85 Al'Adalah; Vol. 25 No. 1 (2022); 35-48 2684-8368 1410-7406 10.35719/aladalah.v25i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/85/257 Copyright (c) 2022 Moch. Iqbal Afandy, Durrotun Nafisah https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/86 2023-06-08T02:52:46Z aladalah:ART driver

THE EXISTENCE OF RELIGION WITHIN TECHNOLOGICAL PROGRESS IN MODERN SOCIETY THE EXISTENCE OF RELIGION WITHIN TECHNOLOGICAL PROGRESS IN MODERN SOCIETY Andika, Andika Andika, Andika Religion Technology Rationality Modern Society 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 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 UIN Kiai Haji Achmad Siddiq Jember 2022-04-19 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/86 10.35719/aladalah.v25i1.86 Al'Adalah; Vol. 25 No. 1 (2022); 11-20 2684-8368 1410-7406 10.35719/aladalah.v25i1 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/86/254 Copyright (c) 2022 Andika Andika https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/88 2022-03-17T02:15:06Z aladalah:ART driver

COMMUNICATION IN EMPOWERING: PARTICIPATORY EMPOWERMENT MODEL OF ROHINGYA IMIGRANTS IN LHOKSEUMAWE ACEH INDONESIA Choiriyati Hidayat Safriadie Rohingya Ethnic Group Migration Empowerment Model Communication International Refugees Beberapa waktu lalu sejumlah perahu yang sarat dengan pengungsi Rohingya bermigrasi dari Myanmar ke Malaysia. UNHCR meminta negara-negara terkait untuk menerima Rohingya sebagai pengungsi dan mengedepankan hak asasi manusia dalam merawat mereka. Indonesia merespon dengan membangun penampungan dan menampung pengungsi Rohingya di Aceh. Menggunakan etnografi komunikasi sebagai metode dengan perspektif Interaksionisme Simbolik dan teori Konstruksi Realitas Sosial, artikel ini menjelaskan model pemberdayaan pengungsi Rohingya di Aceh berdasarkan praktik komunikasi. Hasilnya, orang Aceh dan sukarelawan menafsirkan keberadaan pengungsi Rohingya menjadi tiga bagian utama. Pertama, Rohingya sebagai orang Muhajirin yang bermigrasi dari daerah sumber. Kedua, Rohingya adalah tamu yang akan dilayani. Ketiga, Rohingya dipandang sebagai berkah dari Allah SWT. Karenanya upaya pemberdayaan yang dilakukan oleh relawan dipandang berhasil. Dalam praktiknya, para relawan menggunakan strategi empati yang mencoba memahami kehidupan keras pengungsi Rohingya dan memposisikan diri mereka dalam kondisi para pengungsi. Pemberdayaan pengungsi Rohingya menggunakan komunikasi personal dan komunikasi komunal. Kedua praktik komunikasi tersebut digunakan terhadap para pengungsi yang mengikuti program pendidikan etika, pendidikan bahasa Inggris, kebersihan, pertanian dan menjahit. UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/88 Al'Adalah; Vol. 20 No. 1 (2017); 1-18 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/88/60 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/89 2022-03-17T02:15:06Z aladalah:ART driver

KONSTRUKSI MAKNA MEDIA SOSIAL BAGI ANGGOTA DPRD KOTA PADANG Sumartono Construction of Meaning Social Media Parliament of Padang Town Phenomenology This study aims to determine the construction of the meaning of social media for members of the Parliament of Padang Town. This research is done through a paradigm approach konstuktivis using phenomenology method. The focus of this research is political communication with research subjects of DPRD Padang 2014-2019 as many as 6 orang. Informant determination through the technique of data collection is done through indepth interview, observation, and documentation study. The result of the research shows that members of Parliament of Padang Town (2014-2019) interpret social media as media of media, media of presentation, and media of self-image. Social media as a medium of friendship means social media has functioned as a means of interaction, information, and publication of members of the council to the community or vice versa from society to board members. Social media has been used as a medium of direct communication or media interaction between politicians with the netizens. While the meaning of social media as a media presentation means social media to be a platform for members of the Parliament of Padang Town to demonstrate its existence as a representative of the people. While the meaning of social media as a medium of self-image is how the efforts of members council in the activities of strengthening its position as a representative of the people which is worthy of community support. UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/89 Al'Adalah; Vol. 20 No. 1 (2017); 19-36 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/89/61 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/90 2022-03-17T02:15:06Z aladalah:ART driver

RELASI MAYORITAS-MINORITAS DAN RADIKALISME DALAM KONSTRUKSI MEDIA ISLAM Rusmulyadi Lida Majority-Minority Relations Radicalism Discourse The Media Construction Of Reality This research analyzes the issue of majority-minority relations and radicalism which arised in the media during 2015. The Construction of discourse to be traced based on incident of Tolikara and Aceh Singkil to the issue of majority-minority relations and the policy of blocking Islamic media online that promoted radicalism the issue of religious radicalism. Starting from this framework, the formulation of the research to be answered is how the construction built by Islamic media online in Indonesia in the current issues of religious during 2015.As the analysis method of this study would used the analysis of discourse based on the framework of social semiotics M.A.K Halliday. Halliday has developed a framework that makes it possible to analyzed the interaction between text and context that is based on three concepts: field of discourse, tenor of discourse and mode of discourse. The results indicated that the framework of Islamic media online discourses more positioning itself as media involved in formulating the majority-minority relations. The Islamic media can not be independent when constructing incident of Tolikara and Aceh Singkil were dragging the issue of majority-minority relations.The discourse building of islamic media about radicalism in Indonesia with reflection on blocking Islamic media online focuses more on policy the handling of his radicalism rather than looking into content of Islamic media. UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/90 Al'Adalah; Vol. 20 No. 1 (2017); 37-54 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/90/62 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/91 2022-03-17T02:15:06Z aladalah:ART driver

DOMINASI KAPITALISME DALAM SISTEM PERS INDONESIA PASCA REFORMASI Hendra Alfani Kapitalisme Ekonomi-Politik Media Pers Pasca-reformasi The dynamics of the Indonesian press continue to evolve as the times progress, where in that development, the situation and political changes of power and economic forces have caused the press to transform into industrial forces that are part of global capitalism.The press, which should be called a mirror depicting the state of society, begins to experience a shift, even trapped in the trap of global capitalism octopus. Therefore, seeing the dynamics of the Indonesian press should be placed in the wider social totality, as an integral part of the economic, social, and political processes that take place and develops in society. Press institutions, media industry structures, and interactions between the press and the various groups that produce and consume media content text, are part of a dynamic process of political, economic, and social dynamics of the community to be carefully scrutinized. UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/91 Al'Adalah; Vol. 20 No. 1 (2017); 55-70 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/91/63 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/92 2022-03-17T02:15:06Z aladalah:ART driver

STUDI PERSEPSI, INTERPRETASI, DAN RESEPSI KHALAYAK TERHADAP MUATAN DAKWAH TELEVISI INDONESIA Zamroni Anisah Indriati Ummatin Religion Television Dakwah Perception, Interpretation, and Public Reception Rasulullah SAW extremely motivates his follower to do business, since business is the way to get money speedily. It is proven by command for doing business in a good way and lawful. Syariah cooperation is a part of syariah economic system which has characteristic and values of the concept “amar ma’ruf nahi munkar” (order for doing good things and prevent for doing bad things) which means to do the right way and leave the bad way. Syariah economic is stressed on justice; teach the superior concept in facing monetary fluctuation compared to conventional system. Cooperation is joint enterprises engaged in the field of economy, which comprise of economically weak who join voluntarily generally and on the basis of rights equality and the obligation to make an effort which aims to fulfill their member’s need UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/92 Al'Adalah; Vol. 20 No. 1 (2017); 71-102 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/92/64 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/94 2022-03-17T02:15:06Z aladalah:ART

MEDIA SOSIAL VERSUS PEREMPUAN: STUDI KRITIS TERHADAP KONTRIBUSI DAN EFEK MEDIA SOSIAL PADA ASPEK KEHIDUPAN WANITA Ismaya Lembaga Keuangan Mikro Keuangan Mikro Syariah Koperasi Kelompok Tani Sukuk Salah satu konsep kelembagaan ekonomi dan keuangan Islam yang berkembang saat ini adalah sukuk. Sebagai sebuah instrumen pembiayaan, sukuk merupakan alternatif yang lebih baik daripada utang karena adanya unsur-unsur kerjasama investasi, berbagi risiko, dan keterlibatan aset atau proyek nyata sebagai dasar penerbitannya. Di Indonesia, sukuk telah diimplementasikan oleh koperasi Gabungan Kelompok Tani untuk membiayai modal kerja petani di sektor riil. Hal ini menjadi penting untuk dikaji karena industri keuangan syariah global umumnya tidak mengenal sukuk pada level lembaga keuangan mikro. Selain itu, kebanyakan aplikasi sukuk selama ini lebih mengalirkan dana kepada sektor keuangan. Hal ini membuktikan keberadaan keuangan Islam sebagai kearifan lokal Islam Nusantara tercermin dari penerbitan sukuk untuk keuangan mikro. Melalui wawancara dengan koperasi Gabungan Kelompok Tani sebagai penerbit sukuk dan melakukan kajian li-teratur, studi berbasis web, dan mempelajari pengalaman organisasi terkait sukuk wakaf dan bisnis komoditas, studi ini bermaksud untuk memperkenalkan sukuk koperasi untuk keuangan mikro di Indonesia dan mengusulkan model-model bagi koperasi untuk dapat membiayai modal kerja petani. Secara keseluruhan, makalah ini memiliki misi untuk mendorong temuan-temuan kearifan lokal Islam Nusantara untuk dapat menjadi studi empiris yang memperkaya pengetahuan tentang ekonomi dan keuangan Islam. UIN Kiai Haji Achmad Siddiq Jember 2017-06-23 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion https://aladalah.uinkhas.ac.id/aladalah/article/view/94 Al'Adalah; Vol. 20 No. 1 (2017); 103-116 2684-8368 1410-7406 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/95 2022-03-17T02:15:06Z aladalah:ART driver

MEDIA SOSIAL: HIPERREALITAS DAN SIMULACRA PERKEMBANGAN MASYARAKAT ZAMAN NOW DALAM PEMIKIRAN JEAN BAUDRILLARD Minan Jauhari Social Media Hyperreality Simulacra Now Society This article provides affirmation or perhaps just an option in understanding the development of society today, some people call it a society of the era now that is identified with the informative society. It was acknowledged that the development of communication technology led to the use of social media that was quite massive, so that this technology was able to bring about the development of positive community actions and could accelerate the development of changes. However, some people understand that the development of this technology actually also brought the public to use social media to be alienated to him. No wonder the political style, social style, culture, and even various patterns show a more contemporary style. On this basis, this article provides an alternative to understanding critically the development of society nowadays which is identified as an information society. Is Jean Baudrillard, a post-structuralism thinker who first mentioned the existence of virtual possibilities in social media. So that the thoughts about Simulacra and Simulation that have been presented, are intended to be able to parse critically about the development of today's society. UIN Kiai Haji Achmad Siddiq Jember 2017-06-23 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/95 Al'Adalah; Vol. 20 No. 1 (2017); 117-135 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/95/65 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/96 2022-03-17T02:15:06Z aladalah:ART driver

MEMAHAMI MEDIA PEMBELAJARAN SEBAGAI REFLEKSI KEMANUSIAAN DALAM PRAKTIK PENDIDIKAN Hisbiyatul Hasanah Educational Practice Learning Media Humanitarian Reflection Learning media in the world of education, the same discussion about humanity itself. Not only because education is a process of forming intellectual and emotional basic skills, but also in education there is a reflection of the human perspective on the relationship between humans and creators, humans with nature, and between humans. Actually, learning is a discussion of interaction and socialization that composes the self-concepts needed from the ability to interpret and support each other's actions. Through education, thus, one increasingly understands its nature as a social human who needs other people, the environment, and even meets God on the journey. UIN Kiai Haji Achmad Siddiq Jember 2017-06-23 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/96 Al'Adalah; Vol. 20 No. 1 (2017); 137-152 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/96/66 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/97 2022-03-17T02:15:06Z aladalah:ART driver

KEMISKINAN DAN PENGUASAAN TANAH DI PERDESAAN: ANALISIS TERHADAP SISTEM KEPEMILIKAN TANAH PERTANIAN DI DESA ROWOSARI KABUPATEN JEMBER Ardiansyah Poverty Land Tenure Social Coating Social Movement This paper attempts to analyze the system of control of agricultural land in Rowosari Jember Village, how it affects the conditions of poverty of most of the people, and reads where the direction of life of the people is moving. Detailed and intensive data concerning agricultural land will be possible if the scope of the study is limited. West Hamlet Sawah Rowosari Village was chosen as the location of intensive research through spatial and social map-ping techniques to obtain a more comprehensive picture of the land tenure system and the social conditions of the West Sawah community. By mapping and analyzing the system of control of agricultural land in the village, the availability of employment opportunities outside agriculture, the tendency in which direction social movements in the village will be seen. Will they be forced to leave the village and move to the city as a result of the rationalization and mechanization of agriculture that may occur in the future or can they start a new life with hope while getting jobs in new industries that might be created in the village? UIN Kiai Haji Achmad Siddiq Jember 2017-06-23 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/97 Al'Adalah; Vol. 20 No. 1 (2017); 153-166 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/97/67 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/100 2022-03-17T02:15:06Z aladalah:ART driver

HEGEMONI DUNIA ISLAM MELALUI GLOBALISASI ISU TERORISME DAN RADIKALISME: Resensi Buku Kun Wazis Dunia sedang dilanda kecemasan global atas isu besar dunia, yakni terorisme dan radikalisme.  Bahkan, terorisme merupakan salah satu dari 10 isu global selain lingkungan hidup, ketahanan pangan, HAM, ketahanan energi, kemiskinan struktural, tata ruang, perdagangan manusia, krisis ekonomi yang merubah tata uang dunia, dan ledakan jumlah penduduk. Posisi tero-risme sendiri disejajarkan dengan kejahatan narkoba. Karena itu, kelompok ahli Badan Nasional Penanggulangan Terorisme Nasional (BNPT) Sri Yu-nanto (2017) menggambarkan bahwa terorisme telah menyebar secara acak dan tak terduga menyerang kota-kota besar yang menjadi simbol-simbol peradaban dunia, seperti New York, Washington di Amerika, London, Paris, Madrid dan Brussel di Eropa. Di tempat lain, terorisme juga terjadi di tengah-tengah konflik sosial politik, yang bercampur isu keagamaan seperti di Nigeria, Somalia, Libya, Maroko, Mesir, Irak, Suriah dan Yaman. Konflik-konflik itu kemudian melebar ke negara-negara lain seperti Arab Saudi, Ku-wait, Yordan, Libanon di Timur Tengah, Afghanistan, Pakistan, India di Asia Selatan, Indonesia, Filipina dan Thiland di Asia Tenggara dan Australia. Serangan-serangan riil kemudian diikuti dengan ancaman-ancaman akan ter-jadinya serangan teror di negara-negara sekitar. Ratusan ribu korban tewas dan luka dan ratusan ribu pengungsi harus meninggalkan negaranya untuk menghindari konflik dan kematian dan juga hancurnya fasilitas publik, infra-struktur akibat konflik dan terorisme. UIN Kiai Haji Achmad Siddiq Jember 2017-06-23 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/100 Al'Adalah; Vol. 20 No. 1 (2017); 167-183 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/100/70 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/101 2022-03-17T02:15:58Z aladalah:ART driver

NDORO HABIB (BERKUASA) DI TANAH JAWA: STRATEGI MELANGGENGKAN STATUS QUO DI KOTA PEGON Afad Marginality Power Politic Habib Marginality is often interpreted as a group that is always marginalized. In practice they could be the dominant actors in society. They do some tactics to maintain their comfortable position. However, marginalized people re-main marginal, they lose in social and political contestation. This research uses ethnographic methods. Researchers go directly to the research community. Researchers observe participation, in-depth interviews and record and document the things he sees, feels, hears , and smell. The results of this stu-dy indicate that the figure of Habib who is a charismatic actor. But some of the people did not like it and did the resistance. Habib's presence is referred to as a powerful immigrant figure in the land of Java. Although Habib's pre-sence is quite important in society, Habib's politics does not move or lose in the political constellation. This means that Habib's power is not always taken into account. UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/101 Al'Adalah; Vol. 20 No. 2 (2017); 185-200 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/101/71 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/102 2022-03-17T02:15:58Z aladalah:ART driver

PENDEKATAN FENOMENOLOGI DALAM STUDI ISLAM DAN RELEVANSINYA TERHADAP DERADIKALISASI AGAMA DI PERGURUAN TINGGI Muhamad Risqil Azizi Fenomenology Islamic Studies Religious Deradicalization College The idea of religious radicalism has in fact entered in colleges. Without aim-ing at simplistis, the emergence of this radicalism indicates a methodological problem in understanding religion (Islam). A normative-puritanistic ap-proach model can influence the view of the religious phenomena seen in society. The religious phenomenon must ultimately have a negative appraisal and the perpetrators involved in the phenomenon should be branded as ka-fir and heretical. To respond to the negative consequences of this under-standing, it needs to be balanced with a clear-sighted approach in view of the religious phenomenon. In this case, the phenomenology approach through its epochic principle finds its relevance in efforts to deradicalize religious un-derstanding, particularly in college. UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/102 Al'Adalah; Vol. 20 No. 2 (2017); 201-222 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/102/72 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/103 2022-03-17T02:15:58Z aladalah:ART driver

PARADIGMA DALAM ANTROPOLOGI: ANALISIS TERHADAP KARYA ANDREW BEATTY, VARIETIES OF JAVANESE RELIGION: AN ANTHROPOLOGICAL ACCOUNT Isfironi Paradigm Anthropology Andrew Beatty Varieties of Javanese Religion Anthropology is one of the social-humanity sciences that deals with culture. The existence of the division of science is divided into two categories, name-ly Natuurwissenschaften and Geisteswissenschaften which shows that the reality of the natural sciences has a different character from the social sci-ences-humanity. To understand an anthropological work well, the work needs to be weighed within the framework of the paradigm. With this scales a work will be more clearly identified from the basic assumptions to the the-ory that the conclusion of the study. With the paradigm framework, Andrew Beatty's Varieties of Javanese Religion: An Anthropological Account can be summed up in the tradition of the Hermeneutic epistemology. Hermeneutics is in charge of interpreting the expressions of human inner life, whether in the form of gestures, historical actions, codified law, works of art or litera-ture. From the epistemology of Hermeneutik is born two paradigms which one of them is a cultural interpretation. With the cultural interpretation it al-lows Beatty to uncover the meaning of any cultural phenomenon captured in the everyday life of Bayu society. UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/103 Al'Adalah; Vol. 20 No. 2 (2017); 223-264 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/103/73 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/104 2022-03-17T02:15:58Z aladalah:ART driver

PEMBANGUNAN, KETIMPANGAN SOSIAL, DAN KEBUTUHAN HUKUMNYA: MENUJU PENEGAKAN HUKUM YANG BERKEADILAN Sholahudin Capitalistic Development Social Inequality Legal Needs The capitalistic model of development has given rise to a massive, paradoxical, socio-economic imbalance. One side can not be denied economic development has given rise to various faces of progress, contributing positively to its citizens in meeting the socio-economic needs of everyday life. With these advances, citizens can more easily access the various necessities of life. But all that is limited by a handful of people with money. Will, it turns out there are victims of development of victims (victims of development) are lying, which pushed the marginalized. Their existence is incorporated as 'community waste and waste development'. In the capitalistic society structures laden with socio-economic imbalances, laws increasingly oppress the alit or the marginal for the benefit and the interests of the capitalist elite. Law enforcement in capitalistic society is undeniably laden with injustice, just as the face of socio-economic injustice. Therefore, in addition to the demolition of socio-economic structures that are unequal, it is also necessary to develop a responsive and progressive legal system that is based on humanitarian values. The legal system is sensitive and quick to respond to the problems - social content of the community by putting forward the aspects of justice and legal benefits. The legalistic-positivistic approach of tariffs fails in justice and the usefulness of the law (substantive) for society. Law enforcement is necessary to generate sociological aspects of society, to be more just. If the law is released from its social context, then the law will be far from the sense of community justice. UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/104 Al'Adalah; Vol. 20 No. 2 (2017); 265-302 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/104/75 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/105 2022-03-17T02:15:58Z aladalah:ART driver

MASYARAKAT PASSING OVER DALAM BERAGAMA: PERWUJUDAN CIVIL SOCIETY MASYARAKAT MUSLIM-KRISTEN MADURA DI SUMBERPAKEM JEMBER Asy’ari Passing Over Peace “Syahadat Civil Society Globalization Moving away and sterilizing religion from acts of violence by some of its fol-lowers is an overwhelming task for clerics and more so for the leaders and religious leaders of this era of globalization. Bad is indeed linking religion, especially Islam, with acts or violent behavior perpetrated by some adher-ents. However, the reality of daily life speaks differently. Attitudes and acts of violence committed in various countries often carry religion. Basically, this paper is about to decipher a reality in a village that is Sumberpakem, a village located under the slope of Mount Raung, Sumberjambe District-Jember-East Java, which nature comes as the antithesis that religion and its set of elements are responsible for violent conflict. The author tries to des-cribe this research through the study approach of passing over in the social context so that the study can really be felt at the grass roots so that peace becomes a witness (shahada) as well as can be witnessed together for the rea-lization of civilized society. UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/105 Al'Adalah; Vol. 20 No. 2 (2017); 303-326 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/105/76 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/106 2022-03-17T02:15:58Z aladalah:ART driver

MERAKIT “TITIK RAJUT” BUKAN “TITIK SIKUT”: DARI KESATUAN ESOTERIS MENUJU DIALOG PRAKTIS AGAMA-AGAMA Muhaimin Dialog Antar Agama Esoteris Eksoteris Konflik Agama Beberapa faktor yang menyebabkan kebuntuan dialog antar agama; pertama; terjadinya konflik Islam-Kristen sepanjang sejarah kemanusian.Kedua, adanya klaim kebenaran dari masing-masing pengikut agama.Ketiga, pendekatan dialog selama ini lebih bernuansa “pertandingan” daripada “perbandingan”. Sejatinya, dialog antar agama akan produktif jika dimulai dari sebuah pemahaman bahwa inti dalam agama-agama hanyalah satu kesatuan. Dan kesatuan tersebut bukan saja moral, teologis, melainkan juga metafisik .Adanya klaim kebenaran pada dataran eksoterisme selama bersifat internal adalah benar dan justru sangat diperlukan, karena bagaimana mungkin melaksanakan ajaran agama tanpa adanya keyakinan bahwa ajaran itu benar. Hanya saja yang menjadi persoalan adalah; ketika klaim itu bersifat eksternal sehingga menempatkan agama lain pada posisi lawan. Dalam tataran praksis, dialog antar agama harus ada keseimbangan antara ortodosia (ajaran yang benar) dan ortopraksis (perbuatan yang benar). UIN Kiai Haji Achmad Siddiq Jember 2022-03-10 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/106 Al'Adalah; Vol. 20 No. 2 (2017); 327-352 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/106/77 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/107 2022-03-17T02:14:13Z aladalah:ART driver

ANALISIS KELEMBAGAAN DAN EFEK BERGANDA ZAKAT MAAL DALAM PENINGKATAN KESEJAHTERAAN MASYARAKAT Chotib Sutomo Hery Yuswadi Ahmad Toha Kelembagaan Efek Berganda Zakat Maal Kesejahteraan Zakat is a means to drain wealth from the rich to the poor. Paying zakat in Islam is obligatory for a Muslim who qualified for charity. Nevertheless, there are still many who do not carry out these obligations. Zakat is a method to increase the prosperity of the people, for it is in this study will be presented multiplier effect zakat maal in improving people's welfare. This study is a qualitative study with Interpretative Phenomenological Analysis method through six stages of analysis: 1) Reading and Re-reading; 2) Initial noting; 3) Developing Emergent Themes; 4) Searching for connection across emergent themes; 5) Moving the next cases; and 6) Looking for patterns across cases. Which would then be quantified into economic mathematical logic. As a result, the use of zakat productively with good mentoring, It will increase welfare. Economically, there will be further flow of venture capital can be to be played in productive activities, the impact will increase people's incomes. UIN Kiai Haji Achmad Siddiq Jember 2022-03-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/107 Al'Adalah; Vol. 19 No. 1 (2016); 1-20 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/107/78 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/108 2022-03-17T02:14:13Z aladalah:ART driver

WAKAF TUNAI DAN PEMBERDAYAAN EKONOMI MASYARAKAT Mashudi Cash Endowment Economic Society The management of endowment in Indonesia is less aimed at the economy empowerment of the people and tend to be just for the sake of worship. This ideology cannot be separated from the society’s understanding about the endowment. According to Indonesian people, endowment is a stationary object, such as land. Mustafa Edwin predicts about the potential of the endowment in Indonesia with the number of generous Muslims is estimated around 10 million with the average income of Rp 500.000 up to 10.000.000 monthly,  so it can be accumulated around 3 trillion in every year from that endowmnet itself. If that data is managed productively, the sociey, especially poor people will be insatiable for their basic need. UIN Kiai Haji Achmad Siddiq Jember 2022-03-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/108 Al'Adalah; Vol. 19 No. 1 (2016); 21-36 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/108/79 https://creativecommons.org/licenses/by-nc/4.0

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KEMANDIRIAN EKONOMI KAUM SARUNGAN: PENGEMBANGAN PENDIDIKAN ENTREPRENEUR DI PONDOK PESANTREN Abdul Hamid Zainal Kahfi Economic Islamic boarding school Entrepreneur empowerment Islamic boarding school is a traditional Islamic education where is used to study, understand, explore, appreciate and practice Islamic theory by stressing the importance of moral as a guide of daily activities. Basically, the purpose of the Islamic education is to teach the students in order to create independent people, except to God. It means that the education in the Islamic boarding school teaches the students to have an entrepreneur minded besides they have to dedicate their life to the God. The development of economy in Islamic boarding school has a big factor in promoting entrepreneurship. In Islamic boarding school area, the students are thought to be independent people and entrepreneur minded. Islamic boarding school tries to work independently without suspending their life to other people or to the private government. Institutionally, Islamic boarding school has given the real model by actualizing the spirit of independent through business by founding some units. In general, the development of the several businesses in Islamic boarding school is intended to consolidate the finance of Islamic boarding school, to train the students, and to empower economy. UIN Kiai Haji Achmad Siddiq Jember 2022-03-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/110 Al'Adalah; Vol. 19 No. 1 (2016); 37-52 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/110/80 https://creativecommons.org/licenses/by-nc/4.0

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BUSINESS ETHOS OF SANTRI: THE CONTRIBUTIONS OF HIMPUNAN PENGUSAHA SANTRI INDONESIA REALIZING THE ECONOMIC REVIVAL OF PESANTREN COMMUNITY Ahmad Fauzi Pemberdayaan Kewirausahaan Santri Pesantren HIPSI Pesantren  dengan  berbagai  potensi  strategisnya,  layak  menjadi  lokomotif gerakan ekonomi syariah di Indonesia. Begitu juga perkembangan ekonomi syariah  di  Indonesia  sangat  memerlukan  peran  pesantren. Di  tengah kegelisahan itu, penulis bertemu dengan organisasi pengusaha yang lahir dari ra- him pesantren; Himpunan Pengusaha Santri Indonesia (HIPSI). Riset penulis menemukan fakta di lapangan bahwa HIPSI, yang lahir di bawah koordinasi RMI-NU, memiliki banyak sekali program pemberdayaan santri untuk mendorong  kebangkitan  pengusaha-pengusaha  baru  dari  kalangan  pesantren, diantaranya  program  pesantren  entrepreneur,  entrepreneur  school,  serta banyak program pelatihan usaha baik skala kecil maupun menengah, bidang pembiayaan  pun telah bekerjasama  dengan beberapa  lembaga  keuangan. HIPSI terus menjalin komunikasi dan kerjasama produktif dengan berbagai stakeholder dan hasilnya saat ini sudah banyak Pondok Pesantren yang terlibat langsung dalam  proses  pemberdayaan  menuju  kemandirian  ekonomi masyarakat pesantren. UIN Kiai Haji Achmad Siddiq Jember 2022-03-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/111 Al'Adalah; Vol. 19 No. 1 (2016); 53-70 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/111/81 https://creativecommons.org/licenses/by-nc/4.0

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POTENSI PENGEMBANGAN KOPERASI SYARI’AH DI PONDOK PESANTREN DAN MASJID DI KABUPATEN JEMBER Hepni Abd. Rokhim Bambang Syariah Cooperation. Economy Rasulullah SAW extremely motivates his follower to do business, since business is the way to get money speedily. It is proven by command for doing business in a good way and lawful. Syariah cooperation is a part of syariah economic system which has characteristic and values of the concept “amar ma’ruf  nahi  munkar” (order  for  doing  good  things  and  prevent  for  doing bad things) which means to do the right way and leave the bad way. Syariah economic is stressed on justice; teach the superior concept in facing mone- tary fluctuation compared to conventional system. Cooperation is joint enterprises engaged in the field of economy, which comprise of economically weak who join voluntarily generally and on the basis of rights equality and the obligation to make an effort which aims to fulfill their member’s need. UIN Kiai Haji Achmad Siddiq Jember 2022-03-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/112 Al'Adalah; Vol. 19 No. 1 (2016); 71-90 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/112/82 https://creativecommons.org/licenses/by-nc/4.0

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COOPERATIVE SUKUK, A LOCAL WISDOM OF ISLAM NUSANTARA Musari Keuangan Mikro Syariah Lembaga Keuangan Mikro Koperasi Sukuk Salah satu konsep kelembagaan ekonomi dan keuangan Islam yang berkembang saat ini adalah sukuk. Sebagai sebuah instrumen pembiayaan, sukuk merupakan alternatif yang lebih baik daripada utang karena adanya unsurunsur kerjasama investasi, berbagi risiko, dan keterlibatan aset atau proyek nyata sebagai dasar penerbitannya. Di Indonesia, sukuk telah diimplementasikan oleh koperasi Gabungan Kelompok Tani untuk membiayai modal kerja petani di sektor riil. Hal ini menjadi penting untuk dikaji karena industri keuangan syariah global umumnya tidak mengenal sukuk pada level lembaga keuangan mikro. Selain itu, kebanyakan aplikasi sukuk selama ini lebih mengalirkan dana kepada sektor keuangan. Hal ini membuktikan keberadaan keuangan Islam sebagai kearifan lokal Islam Nusantara tercermin dari penerbitan sukuk untuk keuangan mikro. Melalui wawancara dengan koperasi Gabungan Kelompok Tani sebagai penerbit sukuk dan melakukan kajian literatur, studi berbasis web, dan mempelajari pengalaman organisasi terkait sukuk wakaf dan bisnis komoditas, studi ini bermaksud untuk memperkenalkan sukuk koperasi untuk keuangan mikro di Indonesia dan mengusulkan model-model bagi koperasi untuk dapat membiayai modal kerja petani. Secara keseluruhan, makalah ini memiliki misi untuk mendorong temuantemuan kearifan lokal Islam Nusantara untuk dapat menjadi studi empiris yang memperkaya pengetahuan tentang ekonomi dan keuangan Islam.  UIN Kiai Haji Achmad Siddiq Jember 2022-03-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/113 Al'Adalah; Vol. 19 No. 1 (2016); 91-106 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/113/83 https://creativecommons.org/licenses/by-nc/4.0

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UMKM: WUJUD KEMANDIRIAN EKONOMI PEREMPUAN MENUJU PEREKONOMIAN GLOBAL Refti Handini Listyani Ika Kharisma Woman UMKM global  economy entrepreneurs Entering  the  global  economy,  women  in  Indonesia  still  have  to  bear  the burden of the economy in their household even a country. Moreover, they get  inequality  fee  in  their  job.  It  means  that  men  get  more  than  women. However, on the other side, the role of women in a family and national economy is one of the important parts in the whole construction along with the increasing of women’s income. It is pointed by the presence of women entrepreneurs in micro, Small and Medium Enterprises (SME/UMKM) which becomes reality economic life in a considerable part of Indonesian people. UIN Kiai Haji Achmad Siddiq Jember 2022-03-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/114 Al'Adalah; Vol. 19 No. 1 (2016); 107-126 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/114/84 https://creativecommons.org/licenses/by-nc/4.0

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PENGEMBANGAN PENDIDIKAN KECAKAPAN HIDUP DI KALANGAN SANTRI Samsul Development Life Skills Education personality Education is a conscious and deliberate effort to create an atmosphere of learning and the learning process so that learners are actively developing the potential for him to have the spiritual strength of religious, self-control, personality, intelligence, noble morality, as well as the skills needed him, society, nation and state. Development of life skills education which consists of cognitive skills, affective and psychomotor development is an activity in shaping students' creativity. UIN Kiai Haji Achmad Siddiq Jember 2022-03-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/116 Al'Adalah; Vol. 19 No. 1 (2016); 151-166 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/116/86 https://creativecommons.org/licenses/by-nc/4.0

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KOMUNIKASI ISLAM SEBAGAI KOMUNIKASI TIGA DIMENSI: Resensi Buku Kun Wazis Judul Buku : Komunikasi IslamPenulis : Harjani HefniPenerbit : Kencana Prenadamedia Group, JakartaCetakan : 2015Tebal : xiv, 278 halaman “People cannot not communicate” (manusia tidak bisa tidak berkomunikasi), demikian pakar komunikasi Paul Latzlawick mengungkapkan fenomena komunikasi selalu hadir dimana-mana (omnie present) sehingga memunculkan bidang-bidang kajian komunikasi yang “multi side”. Hal ini meneguhkan bahwa manusia “tidak hanya” sekadar dipelajari identitasnya sebagai makhluk sosial, tetapi dia memiliki entitas lain sebagai “hamba komunikasi” (human communication). Dilihat dari bentuknya, dapat berwujud komunikasi personal (komunikasi interpersonal dan komunikasi intrapersonal), komunikasi grup (komunikasi kelompok besar dan komunikasi kelompok kecil), komunikasi massa (komunikasi media massa cetak, komunikasi media massa elektronik, komunikasi  media  siber),  dan  komunikasi  budaya.  Dipandang  dari  sifat  komunikasinya, bisa berupa komunikasi verbal (komunikasi teks/tulisan dan komunikasi  oral/  lisan),  komunikasi  non  verbal  (komunikasi  gesture  dan  komunikasi visual), komunikasi tatap muka (face to face communications), dan komunikasi bermedia (mediated communictaion). UIN Kiai Haji Achmad Siddiq Jember 2022-03-11 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/117 Al'Adalah; Vol. 19 No. 1 (2016); 167-190 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/117/87 https://creativecommons.org/licenses/by-nc/4.0

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DAYA TAHAN PENDIDIKAN LANGGAR DI TENGAH ARUS MODERNISASI PENDIDIKAN ISLAM Syamsudini Modernization Islamic Education Resistance Langgar Islam has come in Indonesia for about 14 Century. Indonesian people have believed on Islam for long period. The number of Muslim in Indonesia shows the spread of Islam in this country is more success than in other countries which has similar process. The spread of Islam in Indonesia cannot be separated from the role and ability of mubaligh in conveys the Islam messages. Especially in education path, the mubaligh utilizes amount of education institute as a media for spreading Islam. One of the media is Langgar that is become as Islamic centre learning especially in learning the primary source of Islam that is Alquran. Education in Langgar is one of the social institutions that cannot escape from the change. Yet, the change happens slowly and on small scale, that is in aspect learning strategy. The factors which causes the change is by finding the new paradigm about the learners, from teacher oriented to student oriented. It is demonstrated by publishing several books which told about “how to learn fast” and so on. The new findings inspire the experts of Islamic education to arrange the guidelines of how to learn Alquran – based active student – which is adopted by several institutions of Langgar education. UIN Kiai Haji Achmad Siddiq Jember 2022-03-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/119 Al'Adalah; Vol. 19 No. 2 (2016); 199-210 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/119/88 https://creativecommons.org/licenses/by-nc/4.0

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PENDIDIKAN ISLAM DI TENGAH MASYARAKAT MULTIKULTURAL Nurfadilah Islamic Education Diversity Multicultural insan kamil Indonesia is one of the largest multicultural countries in this world. It can be proven by the wide and kind of the condition of socio cultural or geography, moreover it has many religions and faiths that exist in this country, such as Islam, Christian Catholic, Protestant, Hindu, Buddhist, and Konghucu, as well as varieties of faiths which resects each conviction without tolerate other people’s belief, so it is not suitable with the symbol of the country that is different remain one. If it is analyzed deeply, Islam is very kind and respects the diversity as reality (natural law – sunnat Allah). In this case, the concept of rahmatan lil ‘alamin is the cultural basis of Islam. For carrying out the humani-ty’s mission, Islam has an instrument that is put the education in front, since education face the human directly. Education is a container which serves to humanize in order to be a perfect man. Education, culture, and society is the unity that has an important role in creating insan kamil. The society is a per-son who is able to serve facilities and infrastructure which is going to pro-duce the culture, while education is a process to preserve and develop the values which attach life in society. UIN Kiai Haji Achmad Siddiq Jember 2022-03-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion https://aladalah.uinkhas.ac.id/aladalah/article/view/120 Al'Adalah; Vol. 19 No. 2 (2016); 211-224 2684-8368 1410-7406 https://creativecommons.org/licenses/by-nc/4.0

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TRANSFORMASI KESADARAN SOSIAL ANAK MELALUI PROSES BELAJAR MENGAJAR Hasanah Learning Transformation of Consciousness Social Process emotional intelligence Students, was not only prepared to be himself, but becomes itself in the social environment. In the process of teaching and learning, shaping the child's personality to be good not only educate merely intellectual, but no less important is emotional intelligence (EQ). With emotional intelligence, students can be sensitive to himself, his fellow man, his environment. Problem fun-damendal this study its related to the social awareness who can go by deve-lopment emotional question intelligence through the learning process.   Keywords:,. UIN Kiai Haji Achmad Siddiq Jember 2022-03-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/121 Al'Adalah; Vol. 19 No. 2 (2016); 225-234 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/121/89 https://creativecommons.org/licenses/by-nc/4.0

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PENGEMBANGAN BUDAYA MUTU MADRASAH Akhmad Munir Creating the Quality of Culture leadership institutional management Culture quality is a value system organization which has constructed a con-dusively environment for creating and improving a quality continuously. It consist of philosophy, believe, attitude, norm, tradition, procedur, and ex-pectation. Hence, to increase culture quality in school, the strategies mana-gement is needed. So, the culture quality that reflected will be covered to all aspect and lead quality achievement in totality. This study conducted using qualitative approach within case study descriptive model. Sampling techniques were also conducted using interview, obser-vation and documentation. Data analysis including reduction, imaging and conclusion were analyzed. Validity performed using dependability and con-firmability Participation Action Research (PAR) Extention. Triangulation techniques were conducted using a variety of sources, theories, and me-thods, as well as the persistence of observations. The informants included: school principals, heads of administration, curriculum, quality assurance, public relations, religious, and also facilities and infrastructure. The finding of this study showed that culture quality of Madrasah Aliyah Negeri (MAN) 3 Malang were formed in line with the dynamics of the school change and development from time to time, either related to a change of leadership and institutional management. At this point, the riptide of MAN 3 Malang gave an impact on the academic community, both mentally and morally psychological as well as physiological. However, since it is based with a strong commitment, hard work and rely on the noble values and ideals of the institution in educating for the next generation, so that MAN 3 Malang got many achievements and continue to be maintained and developed so that it becomes a culture for the entire academic community in achievement. Furthermore, there is a great idea and a very brilliant effort which is undertaken by the academic community MAN 3 Malang from time to time in creating the culture of quality. UIN Kiai Haji Achmad Siddiq Jember 2022-03-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/122 Al'Adalah; Vol. 19 No. 2 (2016); 235-250 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/122/90 https://creativecommons.org/licenses/by-nc/4.0

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AKTUALISASI NILAI PENDIDIKAN AKHLAK PADA ANAK USIA DINI Siti Qosidah Education Moral personality physical and spiritual development Education is a process which helps the growth of human’s personality in positive direction. In other words, education is consciously guiding and helping the students based on physical and spiritual development in maturity. Toddler education is to form the quality of Indonesian children in order to be able to grow and develop in accordance with the level of development. Thus, they are going to be ready in entering their basic education and face their life in the future optimally. Moreover, this education is going to help the children in reaching their readiness learning in the school.     UIN Kiai Haji Achmad Siddiq Jember 2022-03-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/123 Al'Adalah; Vol. 19 No. 2 (2016); 251-268 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/123/91 https://creativecommons.org/licenses/by-nc/4.0

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KARAKTERISTIK PENDIDIKAN ANAK USIA DINI Safitri Zubaidah Lailatun Nasuhah Toddler Education family, religion, and country children Education is very important in human’s life. Every people are able to get it. It can be started from children to old people. As what wise word say that never say old to learn. It means that everyone can get an education whether they are children or old people. Toddler education has an important factor in establishing the country, since they are the next generation in the country. The country will grow up, develop, or collapse depends on them. Hence, toddler education must be prepared and planned well, so that the country has the next generation who has good faith, intelligent, skillful, and the most important thing is they must be useful to the family, religion, and country. UIN Kiai Haji Achmad Siddiq Jember 2022-03-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/124 Al'Adalah; Vol. 19 No. 2 (2016); 269-284 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/124/92 https://creativecommons.org/licenses/by-nc/4.0

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IMPLEMENTASI HIKMAH PENDIDIKAN AKHLAK Arisanti Hikmah Moral Education Dimas Kanjeng Taat Pribadi Morality Morality is one of the popular topics in all media. Recently, we are shocked by sensational news about someone who is able to double money. That person is Dimas Kanjeng Taat Pribadi. This case drags an intellect Muslim, Marwah Daud who believes to Dimas kanjeng. It shows that our moral in Indonesia is decline, since religion is not considered as authentic information. This phenomenon implicates that the high intelligence of someone cannot balance her/his emotional. It shows that her intelligence is only tex-tual or physic form. In short, moral education is the best solution to make perfect generation. Moral is all the good and bad things which emerge from the soul without a thought and contemplation first. From this definition, it can be identified two morals; they are good and bad moral. The good moral can be gotten by beating out and observing command from Allah, and befriend with good people. Describing our prophet’s behavior, attitude, and good moral constitutes good relationship with the Creature. Since, basically moral education is not only related to attitude, but also related to belief. UIN Kiai Haji Achmad Siddiq Jember 2022-03-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/125 Al'Adalah; Vol. 19 No. 2 (2016); 285-300 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/125/93 https://creativecommons.org/licenses/by-nc/4.0

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PENERAPAN PUTUSAN BAHTSUL MASA’IL BIDANG EKONOMI DI LINGKUNGAN WARGA NU Junaidi Bahtsul Masail Economy NU Society The decision of Bahtsul Masail, as the product of Islamic law, it is expected to be implemented in human’s activities so that it can be achieved peacefully. However, in fact it has inequality between the theory and practice which is done by human. NU society, especially who domiciles in Kaliwates subdistrict , is the society who have a very high adherence to the leader (kyai) or ulama. It can be seen from their attitude when they meet the ulama, moreover they will do what the ulama said. Yet, related to the implementation and application of Bahtsul Masail in economic field, which is also decided by ulama, the respond which is given by NU society is quite varieties. It means that there are some NU society who respects with the decision of Bahtsul Masail in economic field, while others are cannot do that decision. UIN Kiai Haji Achmad Siddiq Jember 2022-03-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/126 Al'Adalah; Vol. 19 No. 2 (2016); 301-320 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/126/94 https://creativecommons.org/licenses/by-nc/4.0

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MEDIA DAN REPRESENTASI IDENTITAS NASIONAL Ika Puspa Dewi Muhibbin National Identity Representation Construction Media National Identity as a characteristic which is possessed by the nation cannot be separated from the media to be used as information which is reported to the society. Through creativity, national identity has never finished in one place. Its presence criticize nationalist version while showing complexity and problematic of that national identity. In other words, national identity is not meant as artifact immutable, but it always get contestation politically and change continuously. This research is conducted to see how the construction of national identity of media, especially Jawa Post through Wayang Durangpo. Meanwhile, Wayang Durangpo is narrative which publishes weekly since 2009-2012. This research sees that media is not neutral. It means that media has the potential to be construction agent. This research used narrative analysis approach. Furthermore, the representation of national identity will be operated by using narrative codes, such as plot, intertextual, character, sintagmatig, paradigmatic, and binary opposition. UIN Kiai Haji Achmad Siddiq Jember 2022-03-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/127 Al'Adalah; Vol. 19 No. 2 (2016); 321-338 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/127/95 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/128 2022-03-17T02:14:36Z aladalah:ART driver

PESANTREN DAN SEMANGAT KEBANGSAAN: Resensi Buku: Masterpiece Islam Nusantara: Sanad dan Jejaring Ulama (Zainul Milal Bizawie, 2016) Royani Suka atau tidak, mau atau tidak, kemerdekaan yang sudah kita reguk selama 71 tahun ini, adalah tidak lepas dari peran pesantren. Jauh sebelum pesantren banyak terbentuk, "pesantren" masih menjelma menjadi kesultan-an atau kerajaan-kerajaan Islam. Kita semua mungkin sudah mafhum de-ngan perjuangan raja-raja Islam dari mulai Demak, Cirebon, Banten, Mataram, Ternate-Tidore, dan juga Aceh, dimana Aceh adalah yang terlama me-lakukan perlawanan terhadap penjajah. Aceh bahkan waktu itu menjalin ko-munikasi dengan Kesultanan Turki Utsmani untuk menggalang dukungan dan bantuan. Ulama dan santri, bagi Milal disebut sebagai pejuang bangsa. Laskar ulama santri membela Indonesia tidak hanya dengan emosi, tapi dengan il-mu pengetahuan, spiritual dan strategi. Ilmu yang dimiliki Kiai ditularkan pa-da santri dengan semangat membela tanah air dengan fatwa jihad. Demikian juga spiritual ditanamkan agar punya daya tahandan tidak takut dengan pen-jajah walau dengan senjata seadanya. Sedangkan strategi diatur sebagaimana ketika Rasulullah menghadang musuh-musuhnya.Pengalaman yang dimiliki Pangeran Diponegoro dalam menghadang musuh bangsa diteruskan oleh para pengawal setianya dari kalangan santri. Sejumlah nama seperti Kiai Abdus Salam Jombang, Kiai Umar Semarang, Kiai Abdurrouf Magelang, Kiai Muntaha Wonosobo, Kiai Yusuf Purwakarta, Kiai Muta’ad Cirebon, Kiai Hasan Besari Tegalsari Ponorogo bersama muridnya Kiai Abdul Manan Pa-citan adalah sisa pasukan perang Diponegoro yang menjadi jejaring ulama Nusantara baik lokal maupun internasional. UIN Kiai Haji Achmad Siddiq Jember 2022-03-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/128 Al'Adalah; Vol. 19 No. 2 (2016); 339-354 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/128/96 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/130 2022-03-17T02:13:19Z aladalah:ART driver

TRADISI BARONGSAI DI MATA MUSLIM TIONGHOA: MENYANDINGKAN KEBERISLAMAN DAN KETIONGHOAAN Moch. Choirul Arif Simatupang Budiawan Chinese Muslim cultural identity The Lion Dance Tradition Two Way Translation Strategy 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. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/130 Al'Adalah; Vol. 18 No. 1 (2015); 1-14 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/130/97 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/131 2022-03-17T02:13:19Z aladalah:ART driver

RELIGIOFIKASI KOMODITAS DAN IDENTITAS AGAMA ANAK MUDA KOTA SURABAYA Ali Aziz Religious Identity Religiofication Commodity Mediatization 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. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/131 Al'Adalah; Vol. 18 No. 1 (2015); 15-38 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/131/98 https://creativecommons.org/licenses/by-nc/4.0

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NILAI RELIGIUS TRADISI MITONI DALAM PERSPEKTIF BUDAYA BANGSA SECARA ISLAMI Eko Setiawan Religious values Mitoni National Culture 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. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/132 Al'Adalah; Vol. 18 No. 1 (2015); 39-52 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/132/99 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/133 2022-03-17T02:13:19Z aladalah:ART driver

PENGEMBANGAN DAKWAH DALAM MENJAWAB TUNTUTAN MASYARAKAT KONTEMPORER Wisri Abdul Mugni Shaleh Dakwah Islamiyah Contemporary Society Modernization 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. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/133 Al'Adalah; Vol. 18 No. 1 (2015); 53-66 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/133/100 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/134 2022-03-17T02:13:19Z aladalah:ART driver

REINTERPRETASI JIHAD MELALUI ASPEK HISTORIS-KULTURAL SEBAGAI UPAYA MERUMUSKAN ISLAM RAHMAT SEMESTA ALAM Ach. Muhyiddin Khotib Reinterpretation Jihad Islam Cultural History 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. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/134 Al'Adalah; Vol. 18 No. 1 (2015); 67-78 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/134/101 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/135 2022-03-17T02:13:19Z aladalah:ART driver

ABD AL-SHAMAD AL-PALIMBANI DAN TAREKAT SAMANIYAH DI PALEMBANG Miftah Arifin Abd al-Shamad al-Palimbani Tarekat Samaniyah Malay community Nusantara 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. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/135 Al'Adalah; Vol. 18 No. 1 (2015); 79-88 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/135/102 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/136 2022-03-17T02:13:19Z aladalah:ART driver

MEMOTRET TIPOLOGI TASAWUF KONTEMPORER Mahjuddin Tasawuf Spiritual Values Social Values 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. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/136 Al'Adalah; Vol. 18 No. 1 (2015); 89-102 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/136/103 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/137 2022-03-17T02:13:19Z aladalah:ART driver

PERAN IMAM MADZHAB DAN INTERAKSI SOSIAL DALAM PENERAPAN HUKUM ISLAM Abdul Wasik Law Amendment jurisprudence Social Interaction Fiqh Ijtihad 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. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/137 Al'Adalah; Vol. 18 No. 1 (2015); 103-118 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/137/104 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/138 2022-03-17T02:13:19Z aladalah:ART driver

KEADILAN RESTORATIF BAGI MASYARAKAT MISKIN Sholahudin Justice Law the Poor People restorative justice 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. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/138 Al'Adalah; Vol. 18 No. 1 (2015); 119-140 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/138/105 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/139 2022-03-17T02:13:19Z aladalah:ART driver

POLITIK IDENTITAS MUSLIM URBAN: MENIKMATI MODERNITAS TANPA MENANGGALKAN KEIMANAN : Resensi Buku Identitas dan Kenikmatan: Politik Budaya Layar Indonesia (Ariel Heryanto) M. Khusna Amal 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. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/139 Al'Adalah; Vol. 18 No. 1 (2015); 141-154 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/139/106 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/140 2022-03-17T02:13:41Z aladalah:ART driver

KOMODIFIKASI TOKOH AGAMA DALAM TAYANGAN IKLAN TELEVISI: STUDI KASUS USTADZ MAULANA DALAM IKLAN OPERATOR SELULER TELKOMSEL VERSI HAJI Zafirah Quroatun ’Uyun Commodification Religious Leaders Television Advertisement Ustaz Maulana The phenomenon of commodification of religious leaders one example of how the television industry to enter the realm that had so "sacred" Muslim community. Observing ad telkomsel Hajj version glanceit appears that this broadcast the Islamic religion that brought the religious awareness by displaying the figure cleric who had been constructed as a role model in religious Islamic society. However, when examined critically visualize display advertising led to the use of religious leaders in support of the promotion of products belonging to cellular card provider. It means that the presence of religious leaders into supporting commodity from a material commodity, even commodified for the sake of financial gain. In a wider context this addis playing the profane religious values which is considered sacred and is compromised by the logic of the market. Without realizing the presence of religious leaders in the ad become an instrument ofthe legality of the material product. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/140 Al'Adalah; Vol. 18 No. 2 (2015); 177-194 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/140/107 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/141 2022-03-17T02:13:41Z aladalah:ART driver

ISLAMIC WOMEN DEFINE 'BEAUTIFUL': ANALYSIS OF SOCIO SEMIOTICS PONDS WHITE BEAUTY FACIAL FOAM AND PONDS BODY LOTION IN ADVERTISING Afriani Perempuan Islam Cantik pemutih kulit makna interpersonal makna tekstual Makalah ini ditulis dimaksudkan untuk menjawab apakah iklan produk kecantikan busa pemutih dan Ponds Body Lotion sebagai bentuk komunikasi yang penuh makna, juga menggambarkan bentuk dan fungsi dari iklan produk facial foam dan body lotion di televisi, dan bagaimana perempuan Islam mendefinisikan konsep cantik. Data dalam kajian ini diambil dari ucapan model dan narator iklan dalam iklan produk facial foam dan body lotion di televisi. Bentuk dan fungsi makna dalam iklan produk facial foam dan body lotion di televisi digambarkan melalui ide, bahasa iklan, dan tujuan. Cantik dalam iklan itu adalah perempuan yang memiliki kulit putih dan menggunakan berbagai produk moisturizer wajah, pembersih wajah, moisturizer dan tubuh rata sampai soal kaki putih. Perusahaan membangun citra bagi kehidupan konsumen perempuan melalui ukuran-ukuran fisik. Televisi melalui iklan produk Ponds memperlakukannya sebagai komoditas, dan berfungsi sebagai sebuah institusi komersial yang mendukung ide utama dari kapitalisme (menjual segala macam produk Ponds) untuk mengkoseptualisasi produksi dan reproduksi. Fungsi iklan ponds yang berkontribusi terhadap masyarakat untuk menyebarkan ide bahwa perempuan yang hitam atau coklat gelap sangat membutuhkan produk Ponds untuk menjadi cantik dan dalam hal ini, televisi memainkan peran utama dalam distorsi fakta-fakta dalam rangka untuk membuat konsumen tertarik kepada iklan Ponds. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/141 Al'Adalah; Vol. 18 No. 2 (2015); 195-210 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/141/108 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/142 2022-03-17T02:13:41Z aladalah:ART driver

TAYANGAN DAKWAH DAN LAHIRNYA DA’I SELEBRITI Dawud Dakwah Ulama Da’i Celebrity Simulation Hiperreality Modern information technology has changed a lot of things in the current social of life, no exception public religious life. The model further islamic science transmission is strongly influenced by the development of information technology and communication. During the preparatory phase of manuscripts, printing stage and phase television and computer exhibiting a different about the image of Ulama and da’i. The da’i and Ulama who promoted by media seem challenging and shift authority traditional Ulama. The emergence of da’i-selebrity is consequence of strong domination of television .The ability of television change reality become hiperreality bring up a new culture that Baudrillard called as Simulational culture. In the field of religious, simulation culture it bore new religious authority , namely da’i-celebrity who usually invoked ustadh. The arrival of new religious authority by television production is challenging religious authority old and given to talking about Islam in the public. Ulama which were determined by it’s mastery over the sciences of classical subjects now melting with with young da’i, fresh , and in new produced and reproductive by the television media. No more the boundary between real ulama and hyperreal ulama who produced by television. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/142 Al'Adalah; Vol. 18 No. 2 (2015); 211-238 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/142/109 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/143 2022-03-17T02:13:41Z aladalah:ART driver

DISKURSUS SESAT DALAM MEDIA MUSLIM ONLINE Imamah Media Online Deviate Identity Fear In the islamic world, the information technology, not only has led of the way fellow muslim communicate, but also how they receive local culture and the culture the world differently. Of course, it bearing the good and bad, because indirectly the internet has reduce the world “real” be the “virtual” world or known by cyberspace. There are many the website based ideology religion, who most of them supply the knowledge and experience religious, even in a particular approach until at the level of propoganda ideology militants and anti-deviate movement. One site online media of islam is nahimunkar.com who puts islam as “victims” from the threat the existence of the deviate group. Space the interaction that recognized is only a narrative about “war field”, no tolerance for know each other and interact should relations humanity, but from the beginning the existence of deviate group described naturally as “evil”. Social reality created nahimunkar.com about “deviate group” formed in a manner framing with exaggerate a fact to excess. The dissemination of information, news, knowledge carried out consistently is also able to to “control” the community to being in “fear” space through interaction and meanings produced by media. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/143 Al'Adalah; Vol. 18 No. 2 (2015); 239-258 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/143/110 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/144 2022-03-17T02:13:41Z aladalah:ART driver

KONSTRUKSI KEBEBASAN MEDIA MASSA BARAT SEBAGAI BUDAYA POPULER: ANALISA TERHADAP BERITA DAN KARIKATUR NABI SAW DI MAJALAH CHARLIE HEBDO Kun Wazis Mass Media Freedom Charlie Hebdo Prophet Muhammad Caricature The mass media have effective force to influence of thought and behavior of communicant. With energy primarily of news, opinion, and advertising driven, the mass media capable of engendering portrait of independent. By it’s freedom perspective whatever constructed by mass media. Freedom of the West media addressed to Islam. One of them, repeatedly western media expose news and opinion that cornered islam and muslims. Chalie hebdo is a prime example of the vicious way communications products west mass show the images or prophet caricature as figures negative media. Although often get protest from muslims worldwide, magazine satire french origin deliberately repeating the publication vile against prophet. This paper to provide descriptive review of reality freedom western media has become popular culture by taking cases preaching and a caricature of the Prophet Muhammad on the magazine charlie hebdo. Thus, it can be seen clearly, po-sition and attitude muslims would be seeing reality news and opinion in the West newspapers. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/144 Al'Adalah; Vol. 18 No. 2 (2015); 259-282 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/144/111 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/145 2022-03-17T02:13:41Z aladalah:ART driver

JURNALISME PESANTREN SEBAGAI MEDIA ALTERNATIF: PERLAWANAN KAUM SANTRI TERHADAP HEGEMONI ISI MEDIA MASSA Minan Jauhari Hegemony Alternative Media Santri Ideology Journalism pesantren could be an alternative movements and cultural that appears in various media to strengthen civil society besides becoming chan-nel activity to spreading ideas and progam-progam pesantren. So can strengthen that alternative media can emerge as answer of maistream culture domination that a bore which is that long considered to have been dictating criteria of culture, moral, and value in society. Media messages from among santri this not only function as voice of ideology his movement, but also invited by readers to act. Although on the other hand the media always perceived as the implement is powerfuland there are the dominant ideology in it. As was supported by Gramsci that hegemony is an effort power lasting done by the group in power. In this case, institutions media give a function hegemony that is continuous producing a cohesive that ideology. Writing it tries to can parse about pesantren journalism as a alternatives medium is a form of resistance people santri to hegemony of the contents of mass media. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/145 Al'Adalah; Vol. 18 No. 2 (2015); 283-298 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/145/112 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/146 2022-03-17T02:13:41Z aladalah:ART driver

KOMUNIKASI DAN MEDIA ANTARBUDAYA: FORMULASI KOMUNIKASI ANTARBUDAYA DALAM PERKEMBANGAN INFORMASI TEKNOLOGI Ainiyah Communication cross-cultural communication Social media Communication technologies In the information era, everything went self the self cheap, fast, right, and accurate. Communication technologies date created what is called ‘public dunia’. The development of communication technologies be inseparable in human life. Plus the development of internet, communication medias being closely in connection with human. Man was easier associated with each other. Social media being evolved to answer the need and lead to change processes of communication between humans. No exception cross-cultural communication also enter new era. Cross Cultual Communication progressed with the advent of the communication technologies. Internet media connecting different persons culture, dif-ferent language, identity, view of life material religion, can do communication easily. The emergence of the internet and cyber communication to be the Cross Cultual medium in communication, so it could not be rejected in Cross Cultual communication application create a new namely intercultural cybercommunity. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/146 Al'Adalah; Vol. 18 No. 2 (2015); 299-324 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/146/113 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/147 2022-03-17T02:13:41Z aladalah:ART driver

PENTINGNYA MEREFORMASI PENDIDIKAN DI INDONESIA Isfironi Religiosity Personality Education Reform Education reform is a demand along with social changes that occurred in indonesia .The crisis multidimensional occurring caused by the loss of the substance of education lasting. Education moral values no longer be important, whereas the erosion of moral and spiritual values will make people more pragmatic and opportunistic. The future of the nation being gamble in education reform now. Joints in the life of nation and State of Indonesia should be reinforced through quality education and competitive by strengthening brain intelligence, values, and spiritual. Human image should be changed to Indonesia which has human personality and by avoiding the dehumanizing system. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/147 Al'Adalah; Vol. 18 No. 2 (2015); 325-334 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/147/114 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/148 2022-03-17T02:13:41Z aladalah:ART driver

PENDIDIKAN KARAKTER DALAM PERSPEKTIF FILOSOFIS Hamid Character Education Philosophical Perspective insan kamil Perfect human Since 2500 years ago, socrates said that the purpose of the fundamental of education is to make someone to be good and smart. In the history of Islam, about 1500 years ago Muhammad SAW, the last prophet in the teachings of Islam, also suggests that main mission in educating man is to seek develop the good character. Next, thousands of years after that, the main objective of education formulation remain at the same, namely the formation of good human personality. Character education is a system planting values of character to the schools that includes components knowledge, consciousness or volition, and action to values implementation, both with to respect of Allah SWT, yourself, others, environment, and nationality to be perfect human (insan kamil). UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/148 Al'Adalah; Vol. 18 No. 2 (2015); 335-348 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/148/115 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/149 2022-03-17T02:13:41Z aladalah:ART driver

CYBERSPACE CULTURE: DARI PERSELINGKUHAN IDEOLOGI HINGGA BUDAYA KONSUMERISME: Resensi Buku Cyberspace and Culture Muhibbin Jagad maya (cyberspace) menjadi ruang baru bagi suatu identitas diri masyarakat di era digital.Interaksi sosial manusia di dalam ranah ini telah menghasilkan budaya baru yang disebut budaya siber (cyberculture). Budaya internet, budaya online, budaya siber, dan budaya maya adalah deskripsi diri yang kini melekat dalam arena pergaulan sosial manusia modern. Ruang publik (public sphere) yang bergantung pada koneksi internet ini pada perkembangannya berjalan superkilat dan menjadi arena pertarungan di dalamnya. Ideologi, konsumerisme, kekuasaan, gaya hidup, hingga belanja “bertempur” di dunia maya ini. Budaya yang muncul di dunia maya menjadi arena dominasi para pemilik modal. Dunia internet yang superbebas merupakan jalan siapa saja untuk mengegolkan kepentingan-kepentingannya. Bahkan, karena saking longgarnya, media cyber ini juga menjadi sarana yang efektif untuk melakukan perlawanan terhadap budaya dominan tersebut. UIN Kiai Haji Achmad Siddiq Jember 2022-03-15 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/149 Al'Adalah; Vol. 18 No. 2 (2015); 349-370 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/149/116 https://creativecommons.org/licenses/by-nc/4.0

oai:ojs.pkp.sfu.ca:article/150 2022-03-17T02:13:01Z aladalah:ART driver

MANAGING PESANTREN AND POLITICS IN INDONESIA: THE ROLE OFKYAI IN DECENTRALIZATION ERA Molasy Pesantren Kyai Money Politik, Otonomi Daerah Dalam sejarah politik di Indonesia, pesantren dan kyai memiliki peran yang sangat besar dalam menentukan arah dan tujuan bangsa. Selama lebih dari tigapuluh tahun di bawah Orde Baru, peranan pesantren dan kyai sangat dibatasi, namun otonomi daerah membuka kembali pintu bagi pesantren untuk kembali ke panggung politik. Studi ini menguraikan tentang dampak otonomi daerah terhadap pola hubungan kyai dan santri. Dengan menggunakan studi kasus di Kabupaten Jember, kajian ini menemukan adanya perubahan pola hubungan kyai-santri di komunitas pesantren yang ditandai dengan menurunnya kepatuhan dan respek masyarakat santri terhadap kyai dan pesantren. Studi ini menemukan tiga alasan: pertama, keterlibatan kyai dalam money politics; kedua, runtuhnya simbol kyai sebagai penegak moral, dan ketiga menurunnya peranan kyai dalam pembangunan masyarakat di sekitar pesantren. UIN Kiai Haji Achmad Siddiq Jember 2022-03-17 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://aladalah.uinkhas.ac.id/aladalah/article/view/150 Al'Adalah; Vol. 17 No. 1 (2014); 1-16 2684-8368 1410-7406 eng https://aladalah.uinkhas.ac.id/aladalah/article/view/150/117 https://creativecommons.org/licenses/by-nc/4.0 b456b43a33ecbd6458f1a74428068f83