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.
Articles
71 Documents
<![CDATA[The Role of Public and Domestic Based on Perspective Dr. Faqihuddin Abdul Kodir Through a Phenomenological Approach ]]>
<![CDATA[Amalia, Nabila Nailil]]>;
<![CDATA[Asbarin]]>;
<![CDATA[Wilda Fitria, Risa Pramita]]>;
<![CDATA[Lum'ah, Diana Durrotul]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 1 No. 1 (2022): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jdvjzz04
<![CDATA[Stigmatization of Indonesian society who still uses the label of patriarchal culture by limiting the space, higher education opportunities and participation in the public sphere for women under the pretext of hadith understood by the editor of the dominance of women's stereotypes.This study aims to analyze the role of public and domestic for men and women based on the perspective of Dr. Faqihuddin Abdul Kodir through a phenomenological approach. This type of research is qualitative research with a literature study method and uses a phenomenological approach. The primary data sources in this study are women’s books (not sources of slander, while secondary data sources are books, journal articles, seminars, and online sites that are accurate and in line with this research). Data collection techniques used are observation and documentation. While the data analysis used deductive descriptive analysis. The results of this study are public and domestic roles for men and women based on the perspective of Dr. Faqihuddin Abdul Kodir through a phenomenological approach is not a sect that must be debated if using the Mubadala method. If the Mubadalah method is applied, then gender inequality such as a double burden will not occur if we adhere to the reciprocal and relational theory.]]>
<![CDATA[Gang Rape: Efforts to Deal with NGO Rifka Annisa in Maqashid Sharia Review ]]>
<![CDATA[Meri Andani Gang Rape]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 1 No. 2 (2022): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/4qj7vj04
<![CDATA[Rifka Annisa's Non-Governmental Organization movement in protecting women victims of violence is a form of deep concern for the emergence of a patriarchal culture that strengthens the position of men and weakens the position of women. As a result, women are vulnerable to become victims of violence. The Rifka Annisa movement plays an active role in providing protection to women victims of violence in the form of assistance and prevention. The emergence of the Gang Rape case in public spaces has become a concern for Rifka Annisa in an effort to educate about the prevention of Gang Rape. Seeing from Rifka Annisa's efforts to prevent Gang Rape, it will also be reviewed from Maqasi dSyariah.]]>
<![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 ]]>
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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[Model Pembelajaran Aktif Pada Pembelajaran Pendidikan Agama Islam Dalam Buku Metodologi Pendidikan Agama Islam Karya Ramayulis ]]>
<![CDATA[Rahman, M. Dwi Rahman Sahbana]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 3 No. 2 (2024): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jseais.v3i2.1545
<![CDATA[This research aimed at finding out how active learning model was on Islamic Education learning in the book of Metodologi Pendidikan Agama Islam created by Ramayulis. It was a library research. The technique of collecting data was documentation study. The method of analyzing data was content analysis related to the content contained in the book of Metodologi Pendidikan Agama Islam. Content analysis was carried out by classifying, analyzing, and describing the analysis results. Based on the research findings, it could be concluded that active learning model on Islamic Education learning in the book of Metodologi Pendidikan Agama Islam created by Ramayulis was a pattern that could be used to form a curriculum (long-term lesson plan) and design learning materials in the classroom or another. The goal was to develop active learning in the classroom. Its function was as a step for the teachers to realize an active Islamic Education learning process. There are two active learning models that could be implemented today—Contextual Teaching and Learning (CTL) learning model, Web-based learning model (E-Learning).]]>
<![CDATA[Re-Branding of Aceh: Islamic Public Space Contestation, Special Autonomy and New Strategies ]]>
<![CDATA[Fathayatul Husna]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 1 No. 2 (2022): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jseais.v1i2.1591
<![CDATA[Aceh is well known as a region that applies Islamic law as a whole. Times have brought about the intake of social changes which also have an influence on the social order of religion in Aceh. researcher examined through two main conditions, before and after special autonomy legitimation. This theme should to be examined because researcher argue there is Islamic content development in Aceh public space. This paper examines the Islamic public sphere in Aceh as an area with Islamic legitimacy. the author wants to see how the discourse on Islamic public space after the development of technology at the same time and after the conflict. This type of research is descriptive qualitative. The author uses a virtual ethnography method. The result that the authors get is that the Islamic public sphere in Aceh has changed between before the special autonomy was passed and after the special autonomy. Obviously, the development of the Islamic public space in Aceh has been fed by technological developments after the.]]>
<![CDATA[Keseimbangan Dzahir dan Batin dalam Menghadapi Covid-19 Perspektif Al-Qur`an: Pendekatan Tafsir MaqÄsidi ]]>
<![CDATA[Achmad Fuaddin]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 2 No. 2 (2023): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jseais.v2i2.1592
<![CDATA[Abstrak Terjadinya Covid-19 memberikan dampak positif dan negatif dalam kehidupan masyarakat. Mengatasi dampak negatif Covid-19 penting dilakukan secara dzahir dan batin. Namun sebagian orang terlihat mengabaikan usaha dzahir, seperti menolak memakai masker. Pentingnya usaha dzahir dan batin dalam mengadapi musibah telah diisyaratkan oleh al-Qur`an, seperti (QS. 13: 11), (QS. 2: 153). Namun demikian penelitian yang ada belum terlihat fokus menelaah perspekti al-Qur`an dalam menghadapi Covid-19 secara dzahir dan batin. Sejalan dengan itu penelitian ini bertujuan untuk melengkapi penelitian terdahulu terkait respon al-Qur`an dalam menghadapi Covid-19 secara dzohir dan batin dengan menggunakan pendekatan tafsir maqÄá¹£id milik Abdul Mustaqim. Ternyata al-Qur`an menawarkan solusi keseimbangan antara usaha dzohir dan batin dalam menghadapi bencana, termasuk Covid-19. Usaha yang disarankan al-Qur`an setidaknya terbagi menjadi delapan, yaitu; hifdz aql dan hifdz al-nafs dengan menjaga ketenangan jiwa dan berpikir optimis. Ḥifdz al-dÄ«n dengan mendekatkan diri kepada Allah. Ḥifdz al-nafs dengan cara saling membantu dan merencanakan perencanaan penangan bencana. Ḥifdz al-‘aql dengan cara mengikuti saran ahli. Sedangkan introfeksi sekaligus memperbaiki diri memiliki dua sisi, jika introfeksi sekaligus memperbaiki diri dari kesalahan kepada Allah termasuk dalam kategori hifdz al-dÄ«n. Sedangkan introfeksi sekaligus memperbaiki diri diri hal yang berkaitan dengan alam atau lingkungan termasuk kategori hifdz al-bi’ah (merawat lingkungan).]]>
<![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 ]]>
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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[Interfaith Marriage and Its Legal Implications for Children from the Perspective of Maqashid Sharia ]]>
<![CDATA[Wahyudi, Fachri]]>;
<![CDATA[Vera Charmila]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 1 No. 2 (2022): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jseais.v1i2.1595
<![CDATA[Interfaith marriages have long occurred in Indonesia, both openly and secretly in various circles of society (in various social dimensions). Although it has long occurred in Indonesia, it does not mean that the problem of interfaith marriage is accepted and considered normal, even this problem produces various controversies and rejection among the community. One of the problems arising from interfaith marriage is the issue of offspring or their children. The psychological development of children born to parents who have the same religion will certainly be different from the psychology of children born to parents who have different religions. This research is characterized by library research where all sources of data are taken from written references related to the topics discussed. The research is descriptive analytic, as for the primary sources in this research include: Islamic law, Law No. 1 of 1974 concerning marriage, Compilation of Islamic Law (KHI). The secondary sources in this research are books on Islamic marriage law in Indonesia. Data analysis of this research uses an inductive approach, namely taking general conclusions from specific conclusions. The results of the study explain that children born to parents of different religions will experience many problems, disturbed and threatened by the dharuriyat needs of the child until it leads to the implications that will be borne by children born to parents of different religions, including inheritance rights and guardianship of marriage which will certainly be very detrimental to the child in the future]]>
<![CDATA[Study of Cryptocurrency Transaction through Fiqih Rules Approach (Qawa`id Fiqhiyah) ]]>
<![CDATA[lutfi bangun lestari]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 2 No. 2 (2023): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jseais.v2i2.1599
<![CDATA[Cryptocurrency is a digital currency as part of the results of technological innovation and development. Its flexible existence makes people interested in making transactions with this cryptocurrency. The function of this currency is not much different from fiat currency in general, but crypto currency does not have a physical form because transactions use the internet network. So in this study, after conducting an analysis, it was found that the phenomenon of cryptocurrency transactions is included in the fiqh rules regarding harm and customs, according to the fiqh rules regarding the damage that a person is prohibited from committing acts that could endanger himself and also other people where the high fluctuating prices lead to speculation, which can cause harm, namely the risk of economic bubbles. Basically, the existence of cryptocurrency as a virtual currency is permissible because it has been recognized by various communities, but it must see legality and recognition by the government as a right and obligation of the government. Included in the issuance of the currency. Based on the analysis of fiqh rules about customs. It can be explained that cryptocurrency transactions are included in 'urf fasid because the transactions do not meet the requirements of 'urf authentic, even though their existence has begun to be recognized by the public so that it can be concluded that cryptocurrency transactions during observations through the fiqh rule approach have not found aspects that allow cryptocurrency transactions to be included in transactions that are prohibited by the Shari'a because they contain speculation that gives rise to gharar and maysir. Future prospects cannot be known because there are no underlying assets, and there is no financial authority to oversee them.]]>
<![CDATA[Characteristics of Leaders in the Qur'an ( Interpretation of QS. Al-Qasas [28] 85-88 Ma'na-Cum-Maghza Perspective ) ]]>
<![CDATA[Aty Munshihah]]>;
<![CDATA[Nurun Nisaa Baihaqi]]>
<![CDATA[ Journal of Southeast Asian Islam and Society Vol. 2 No. 2 (2023): JSEAIS ]]>
Publisher : <![CDATA[UIN Sulthan Thaha Saifuddin Jambi ]]>
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DOI: 10.30631/jseais.v2i2.1604
<![CDATA[Some readers make QS. Al-Qasas [28]: 85 as the argument for going home or returning home. This can be seen by the presence of posts from one of the official accounts of millennial youth preaching @quranreview on Instagram. The indicator for returning home cannot be separated from the ma'ad vocabulary, which means a place to return. Even so, it is necessary to look again at the entire verse, because the context that has not been read is in the form of the da'wah context in it . Because of this, a re-examination is needed starting from the syntagmatics, the munasabah, to the context of the verse, so that an increasingly broad meaning can be found. By using the ma'na-cum-maghza approach which in its steps does not only look at the conditions when the verse was revealed ( maghza at-tarikhi) but also involves dynamic changes to the present ( maghza al-mutaharrik ), it can be seen that the verse studied not only interpreted by the process of traveling to a place of return but much broader than that. The results of this research include that this verse does not only talk about returning home but is related to the behavior of preachers as well as leaders . Leaders who can provide a guarantee of a safe life because they have carried out their mandate by carrying out orders according to the rules without defending wrong or justifying false cases as determined by law. Keywords: Islamic Da'wah, QS. Al-Qasas [28]: 85-88, Ma'na-Cum-Maghza]]>
