Journal of Shoutheast Asian Islam and Society (JSEAIS)
Journal of Southeast Asian Asian Islam and Society (JSEAIS), welcomes paper from academicians on theories, philosophy, conceptual paradigms, academic research, as well as religion practices. In particular, papers which consider the following general topics are invited: Islamic education, Islam and theology, Islamic law, Islamic economics and business, and other relevant topics.
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<![CDATA[Analisis Kedudukan Akal Perspektif Hamka ]]>
<![CDATA[Syaiful Dinata]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 1 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jseais.v3i1.1544
<![CDATA[A study of the position of reason needs to be carried out in order to be able to distinguish between right and wrong, and good and bad. Many previous Muslim figures who provided sheets of their writings discussed the intricacies and problems of reason. However, the issue of the position of reason is still being discussed around certain issues, especially in Islamic thematic issues. This fact is of course very concerning, because an issue as important as reason should not escape serious discussion. The problem in this research is how to describe the position of reason in Hamka's perspective. The purpose of this study is to analyze the position of reason from the perspective of Hamka. By using a descriptive qualitative research method, the findings of this study illustrate that the position of reason from the perspective of Hamka, namely the position of reason is an important thing in human life, because it is the determinant of good and evil. Reason is the ability to think that is in human beings, and is also explained as a manifestation or embodiment of one's soul. According to Hamka reason is a bond, meaning that with the position of reason in the human soul, it will keep people from following seductions, traps, even the shackles of lust.]]>
<![CDATA[Copyright Uploader Youtube Perspective of Positive Law and Islamic Law ]]>
<![CDATA[Fachri Wahyudi]]>;
<![CDATA[Muhammad Hanifannur]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 1 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jseais.v3i1.1594
<![CDATA[In this era of advanced technology, humans can do everything online including the increasing number of applications that help humans create, innovate and work such as using the YouTube application. YouTube is included in the protected cinematographic copyright. A protected copyright work must have a distinctive and special form. In this era of technology and creative industries, there are many people who commit criminal acts of video piracy on the YouTube platform and even broadcast without permission and profit. But for the creator, it is very detrimental. The subject matter studied in this research is about how copyright protection for YouTube uploaders in Article 40 of Law Number 28 of 2014 concerning Copyright and the perspective of Islamic law on copyright protection for YouTube uploaders. This research is a normative legal research using legislative and normative Islamic approaches. The results showed that copyright protection of YouTube uploaders is regulated in Law Number 28 of 2014 concerning Copyright which is technically regulated in Article 40 paragraph (1) letter m, although not specifically mentioned in the article but there are similarities in audiovisual form. When viewed in Islamic law, the YouTube re-uploader's actions are included in the jarimah ta'zir whose punishment is given to Ulil Amri (the government). The protection of property rights is one of the objectives of Islamic law, including the dharuri needs of every human being. Therefore, when Islam recognizes copyright as one of the property rights of property, then the property rights will be protected as well as the protection of property.]]>
<![CDATA[A Critical Discourse Analysis : Indonesian Government-Mandated Textbook Infusing Islamic and Peace Values ]]>
<![CDATA[Sofyan Hadi]]>;
<![CDATA[Dihliza Basya]]>;
<![CDATA[Endah Nur Tjendani]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 1 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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<![CDATA[Despite the fact that there have been numerous studies into moral values in language textbooks, only a small amount of literature reports the representation of peace or even Islamic values in English for foreign language (EFL) textbooks. As a result, any textbook used by the teacher must contain the essential Islamic and peace values needed to develop students' excellent character. This research is an attempt to carefully examine how Islamic and peace values are portrayed in English Language Teaching (ELT) textbooks for Indonesian junior high school students. Roland Barthes' (1977) semiotic framework and critical discourse analysis Fairclough (2009) (CDA) were chosen as the method for elaborating on Islamic and peace values found in the English textbook as well as the manner in which they are expressed. Findings from Critical Discourse Analysis (CDA) show that the representation of Islamic and peace values such as tolerance, respect, and appreciation for others is distorted. It is hoped that this research will encourage teachers and students to actively participate as intermediaries for the application of values in EFL textbooks. Keywords: Critical Discourse Analysis, ELT textbook, Islamic and Peace Values.]]>
<![CDATA[Parenting Patterns in the Qur'an (Analysis of the Story of Imran's Wife) ]]>
<![CDATA[Minhatul Maula]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 1 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jseais.v3i1.1618
<![CDATA[Parenting styles make a huge contribution to the social, emotional and intellectual competence of children. Of course this is a challenge for parents how to produce competent generations in their era. The Qur'an has a relevant offer for this, because its content is shalih li kulli Zaman wa Makan (Universal in every place and time) and most of the stories in the Qur'an have the concept of repetition for the future with different figures and times. This article will describe the upbringing that the Koran offers through the story of Imran's wife who has proven successful in educating Maryam. The Koran does not specifically talk about parenting, but conceptually these values are contained in the Koran. The author uses the method of conceptual thematic interpretation and in-depth analysis of language then contextualizes it with the present. The conclusion of this paper, among other things, is that prenatal and postnatal parenting greatly affect the growth and development of children, parents have aspired for the future of their children since they were in the womb and one of the parenting concepts that is quite unique is that the Koran invites parents to choose education. boarding schools for children because the education system adhered to by pesantren is able to produce a generation of rabbanis with a Qur'anic spirit]]>
<![CDATA[R, Symbolic Violence in Islamic Boarding school ]]>
<![CDATA[Rahmi Diana Rahmi]]>;
<![CDATA[Ahmad Fikri]]>;
<![CDATA[Nurfadliyati Nurfadliyati]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 1 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jseais.v3i1.1638
<![CDATA[This Research aim the symbolic violence that occurs in favorite schools. When students from poor families given the opportunity to attend a school where the majority of students come from the upper class, students from the lower class will recognize many high class habitus. This is where the beginning of the occurrence of symbolic violence in schools. This study describes how poor students are carry out social interactions at school even though they have a different habitus from the habitus of the majority of students at school. School selected as the research location is a school dominated by upper class students in Malang City. Research using the method qualitatively by interviewing several poor students at the school. The results of the study show that some students feel inferior when it comes to interacting with rich students. They find it difficult to follow the habits of their friends who come from the upper class, for example: watching movies at the cinema, going to the mall, and more. Other students have an indifferent attitude and are not close to their friends different social class. The conclusion of the study states that inclusive schools accommodate students from many social groups Economics is a strategic effort to equalize learning opportunities. But on the other hand, when a school is dominated by students from upper class, then this condition is actually less profitable for poor students in that school.]]>
<![CDATA[A Critical Discourse Analysis : Indonesian Government-Mandated Textbook Infusing Islamic and Peace Values ]]>
<![CDATA[Hadi, Sofyan]]>;
<![CDATA[Dihliza Basya]]>;
<![CDATA[Endah Nur Tjendani]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 1 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
Show Abstract
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DOI: 10.30631/zyx7p295
<![CDATA[Despite the fact that there have been numerous studies into moral values in language textbooks, only a small amount of literature reports the representation of peace or even Islamic values in English for foreign language (EFL) textbooks. As a result, any textbook used by the teacher must contain the essential Islamic and peace values needed to develop students' excellent character. This research is an attempt to carefully examine how Islamic and peace values are portrayed in English Language Teaching (ELT) textbooks for Indonesian junior high school students. Roland Barthes' (1977) semiotic framework and critical discourse analysis Fairclough (2009) (CDA) were chosen as the method for elaborating on Islamic and peace values found in the English textbook as well as the manner in which they are expressed. Findings from Critical Discourse Analysis (CDA) show that the representation of Islamic and peace values such as tolerance, respect, and appreciation for others is distorted. It is hoped that this research will encourage teachers and students to actively participate as intermediaries for the application of values in EFL textbooks. Keywords: Critical Discourse Analysis, ELT textbook, Islamic and Peace Values.]]>
<![CDATA[Analisis Kedudukan Akal Perspektif Hamka ]]>
<![CDATA[Dinata, Syaiful]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 1 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
Show Abstract
|
Download Original
|
Original Source
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Check in Google Scholar
|
DOI: 10.30631/jseais.v3i1.1544
<![CDATA[A study of the position of reason needs to be carried out in order to be able to distinguish between right and wrong, and good and bad. Many previous Muslim figures who provided sheets of their writings discussed the intricacies and problems of reason. However, the issue of the position of reason is still being discussed around certain issues, especially in Islamic thematic issues. This fact is of course very concerning, because an issue as important as reason should not escape serious discussion. The problem in this research is how to describe the position of reason in Hamka's perspective. The purpose of this study is to analyze the position of reason from the perspective of Hamka. By using a descriptive qualitative research method, the findings of this study illustrate that the position of reason from the perspective of Hamka, namely the position of reason is an important thing in human life, because it is the determinant of good and evil. Reason is the ability to think that is in human beings, and is also explained as a manifestation or embodiment of one's soul. According to Hamka reason is a bond, meaning that with the position of reason in the human soul, it will keep people from following seductions, traps, even the shackles of lust.]]>
<![CDATA[Copyright Uploader Youtube Perspective of Positive Law and Islamic Law ]]>
<![CDATA[Wahyudi, Fachri]]>;
<![CDATA[Hanifannur, Muhammad]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 1 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.30631/jseais.v3i1.1594
<![CDATA[In this era of advanced technology, humans can do everything online including the increasing number of applications that help humans create, innovate and work such as using the YouTube application. YouTube is included in the protected cinematographic copyright. A protected copyright work must have a distinctive and special form. In this era of technology and creative industries, there are many people who commit criminal acts of video piracy on the YouTube platform and even broadcast without permission and profit. But for the creator, it is very detrimental. The subject matter studied in this research is about how copyright protection for YouTube uploaders in Article 40 of Law Number 28 of 2014 concerning Copyright and the perspective of Islamic law on copyright protection for YouTube uploaders. This research is a normative legal research using legislative and normative Islamic approaches. The results showed that copyright protection of YouTube uploaders is regulated in Law Number 28 of 2014 concerning Copyright which is technically regulated in Article 40 paragraph (1) letter m, although not specifically mentioned in the article but there are similarities in audiovisual form. When viewed in Islamic law, the YouTube re-uploader's actions are included in the jarimah ta'zir whose punishment is given to Ulil Amri (the government). The protection of property rights is one of the objectives of Islamic law, including the dharuri needs of every human being. Therefore, when Islam recognizes copyright as one of the property rights of property, then the property rights will be protected as well as the protection of property.]]>
<![CDATA[Parenting Patterns in the Qur'an (Analysis of the Story of Imran's Wife) ]]>
<![CDATA[Minhatul Maula]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 1 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.30631/jseais.v3i1.1618
<![CDATA[Parenting styles make a huge contribution to the social, emotional and intellectual competence of children. Of course this is a challenge for parents how to produce competent generations in their era. The Qur'an has a relevant offer for this, because its content is shalih li kulli Zaman wa Makan (Universal in every place and time) and most of the stories in the Qur'an have the concept of repetition for the future with different figures and times. This article will describe the upbringing that the Koran offers through the story of Imran's wife who has proven successful in educating Maryam. The Koran does not specifically talk about parenting, but conceptually these values are contained in the Koran. The author uses the method of conceptual thematic interpretation and in-depth analysis of language then contextualizes it with the present. The conclusion of this paper, among other things, is that prenatal and postnatal parenting greatly affect the growth and development of children, parents have aspired for the future of their children since they were in the womb and one of the parenting concepts that is quite unique is that the Koran invites parents to choose education. boarding schools for children because the education system adhered to by pesantren is able to produce a generation of rabbanis with a Qur'anic spirit]]>
<![CDATA[R, Symbolic Violence in Islamic Boarding school ]]>
<![CDATA[Rahmi, Rahmi Diana]]>;
<![CDATA[Fikri , Ahmad]]>;
<![CDATA[Nurfadliyati, Nurfadliyati]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 1 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.30631/jseais.v3i1.1638
<![CDATA[This Research aim the symbolic violence that occurs in favorite schools. When students from poor families given the opportunity to attend a school where the majority of students come from the upper class, students from the lower class will recognize many high class habitus. This is where the beginning of the occurrence of symbolic violence in schools. This study describes how poor students are carry out social interactions at school even though they have a different habitus from the habitus of the majority of students at school. School selected as the research location is a school dominated by upper class students in Malang City. Research using the method qualitatively by interviewing several poor students at the school. The results of the study show that some students feel inferior when it comes to interacting with rich students. They find it difficult to follow the habits of their friends who come from the upper class, for example: watching movies at the cinema, going to the mall, and more. Other students have an indifferent attitude and are not close to their friends different social class. The conclusion of the study states that inclusive schools accommodate students from many social groups Economics is a strategic effort to equalize learning opportunities. But on the other hand, when a school is dominated by students from upper class, then this condition is actually less profitable for poor students in that school.]]>
