JICSA
JICSA (Journal of Islamic Civilization in Southeast Asia) is an international journal published by Alauddin State Islamic University of Makassar (Universitas Islam Negeri Alauddin Makassar). The journal puts emphasis on aspects related to Islamic civilization in Southeast Asia, with special reference to cultures, politics, societies economics, histories, and doctrines.
Articles
172 Documents
<![CDATA[TAREQAH NAQSYABANDIYAH AND ITS IMPACT ON CHARACTER REFINEMENT IN SOUTH SULAEWSI ]]>
<![CDATA[Hadarah Rajab]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 1 No 2 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jicsa.v1i2.722
<![CDATA[To Muslim societies, especially of those inclining to sufism, Tareqah Naqsyabandiyah is particularly outstanding. This is mainly due to the wide spread and broad influence of the Tareqah teachings in different parts of the world. In Indonesia, the influence of Tareqah Naqsyabandiyah teachings is scattered in almost all areas of the country, including in South Sulawesi. For the people of South Sulawesi, the position of Tareqah Naqsyabandiyah is highly essential as it is closely related to the greatest scholar of the region, Shaykh Yusuf al-Makassari, who is believed to be the first to introduce Tareqah Naqsyabandiyah in Indonesia. This paper examines methods developed to obtain fundamental values in Tareqah Naqsyabandiyah. More specifically, it will also examine the Tareqah teachings practiced by the people of South Sulawesi. The exploration flows from the historical aspect to elaborate the role of Murshid and the practical benefits affecting the social life in South Sulawesi, especially with regards to worship and muamalah. ]]>
<![CDATA[Islam and Jihad: the Quest for Peace and Tolerance ]]>
<![CDATA[Syamsul Rijal]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 4 No 1 (2015) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jicsa.v4i1a3
<![CDATA[The topic of the writing is Islam and Jihad. The main focuses of this writing is how the concept of “Jihad” understood by the West, which is labeled as “Radical Islamist” on the base of the action of the radical Islamic groups, while Islam undermines tolerance and peace? The methodology of this writing is descriptive analyzes of the concept of Islam and jihad. It found that the idea of jihad has multiple meanings in Islam which is not confined to holy war. It is lesser jihad which is considered as holy war. However, holy war in Islam does not refer to military aggression as understood within the Christian tradition. The values of peace and tolerance are emphasized as Islam is very concerned with the sanctity of human life, justice and humanity. In addition, the history of Islam has shown that in the classical era Muslims could coexist with non-Muslims in harmony and peace. It is clear that Islam is deeply concerned with peace and tolerance such as Silm, assalamu alaikum etc. Jihad has been misunderstood and distorted in the west and among Muslim radicals as it tends to be associated with Muslim aggression, holy war, violence, and terrorism.]]>
<![CDATA[Moderate Islam as New Identity in Indonesian Foreign Policy: Between Global Role Aspiration and Co-Religious Solidarity ]]>
<![CDATA[Aryanta Nugraha]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 1 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jicsa.v1i1.712
<![CDATA[President SBY’s statement that Indonesia is “a country where democracy, Islam and modernity go hand in hand” has underpinned new identity in Indonesia’s foreign policy as a Moderate Islam country. Despite often claim to be the world’s largest community of Muslim, this is the first time Islam in terms of moderate, entered in glossary of Indonesia’s foreign policy as formative factor. While in preivious era Islam was insignificant and played less substantial role in Indonesia’s foreign policy, this paper seeks to scrutinise why is the moderate Islam openly articulated as part of Indonesia’s national identity? What are the purposes of the new foreign policy project in regard to the domestic tension at home and in relations with other Islamic countries and the rest of the world? This paper argues that the democratic moderate Islam identity is important in two ways. First, it is a part of the struggle to mainstreaming the moderate view in the continuing “intra-clash” among the radical and moderate Islam in Indonesia. Secondly, the new identity is put in place to aspire bigger role if not a leadership in international affairs by selling the model of democracy-moderate Islam nexus. The efficacy of this new identity, however will depend on the ability to manage the tension and conflict at home and abroad without fall into blinded coreligionist solidarity interest. ]]>
<![CDATA[KIYAI AND BEJINGAN: LOCAL POLITICAL ELITE AND THE HEGEMONIC CULTURE ]]>
<![CDATA[Moh. Syaeful Bahar]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 3 No 1 (2014) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jicsa.v3i1.776
<![CDATA[this paper examines the issue of effective local leadership within santri in relation to the framework of building democratic governance at the local level in the community centre point. The author employs a qualitative research through case study. The main issue of this research is the political role of kiyai and bejingan in Bondowoso, East Java. This study indicate that the new trend, that is the socio-political power collaboration of the kiyais and the bejingans, does not have any positive implications for the development of democracy at the local level and for the critical awareness of society. In fact, with this trend, the hegemony and marginalization of the society’s political consciousness are relatively increasing. One of the major reasons is, that there are no longer two or more forces to control over each other. ]]>
<![CDATA[Gender Roles In Islamic Primary Schools In South Sulawesi ]]>
<![CDATA[Siti Azisah]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 2 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jicsa.v2i1.767
<![CDATA[This paper investigated gender roles in three Islamic Primary schools in South Sulawesi including one state Islamic primary school in Bone Regency, one private Islamic primary school in Wajo Regency and one private Islamic primary school in Makassar city. These three schools represents three different socio-culture economic backgrounds in South Sulawesi. The data were gathered using qualitative interviews and observations. The schools principals, teachers and the head of school commitee were interviews in-deptly and their activities concerning gender roles were observed including in school meeting and teaching-learning process. Then, the data were analysed qualitatively. This study uncovered three main points: 1) The three school communities shared stereotyped gender role ideology and practices; 2) They have low level of knowledge and opinion about gender mainstreaming; and 3) they have different gender practices. These genders roles of the school community influence the teaching of character education to their students. ]]>
<![CDATA[The Early of Islam in Indonesia ]]>
<![CDATA[Erwin Hafid]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 1 No 2 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jicsa.v1i2.727
<![CDATA[there are many debates among Islamic scholars the exact date and people who bring Islam to Indonesia. This debate happened because there is no valid data to reconstruct the date of coming of Islam. On other side, the meaning of “Islam” differs between one scholar and others, for example; some scholars define it in formal definition as a person who converted Islam. Meanwhile, some of them defined it in sociology term as Islam community or society.There are four opinions about the people who came to introduce Islam to Indonesia. One of them assumed that Islam was brought by India people, the second one from Arab, the third one from Persia, and the last one who thought that Islam came from China. ]]>
<![CDATA[Statist Islam and Folk Islam Ethnohistory and Muslim Practices in Bantaeng ]]>
<![CDATA[Farid F. Saenong]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 4 No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jicsa.v4i2a2
<![CDATA[El-Zein and Asad proposed theoretical approaches to understand Muslim societies. Many later anthropologists welcomed and criticised their proposal. Ideally, how should Muslim societies be anthropologically approached? How should localities of Islam be comprehended? To give a partial answer to these questions, I turn to my ethnographic and historical fieldwork in Bantaeng, eastern Indonesia, to show how it should ideally work. This paper examines the way anthropologists ideally react to the study of Islam and Muslims. This includes several issues that will be made as case studies in this paper. By exploring the ideas of folk and statist Islam[s], tomb visit, Bugis within Makassar, and some other. This paper will be ended with a recommendation on the proposed prospective way-out of how anthropologists observes Muslim societies.]]>
<![CDATA[Haji Bawakaraeng: The Resistence of Local Society in South Sulawesi ]]>
<![CDATA[Mustaqim Pabbajah]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 1 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jicsa.v1i1.718
<![CDATA[This research aims to explore the existence of Haji Bawakaraeng community tradition in South Sulawesi that is still consistent to depend and to keep their belief, also their resistance in depending their tradition. Besides that, researcher wants to describe the ritual phenomenon in the top of Bawakaraeng mountain.This research is the field research focused on the study about ritual tradition of Haji Bawakaraeng in South Sulawesi. Data collection is done with field observation way by using analysis descriptive method that is to observe natural condition and the social life directly to find out the data about the existence of Haji Bawakaraeng community. Data collection is also done by interviewing the figures and the believers of Haji Bawakaraeng deeply, also the documentation study done to complete the data obtained beforehand. The collected data then will be analyzed by using socio- anthropologic approach and will be explored in a qualitative descriptive way. This research shows that the ritual tradition of Haji Bawakaraeng practiced by the believer of this belief still exists until today, although they face many obstacles. They remain depending their belief strongly practiced since a long time ago by doing adaptation and negotiation of any resistance that they face at present. ]]>
<![CDATA[تربیة الأخلاق ومفھومھا عند الطرق الصوفیة المعتبرة فى ماكاسار ]]>
<![CDATA[Rahmi Damis]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 2 No 2 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jicsa.v2i2.772
<![CDATA[یحاول الباحث من خلال ھذه الدراسة أن یتعرف على ھذه الأمور: أ( ما مفھوم الأخلاق الكریمة وسط الطرق المعتبرة فى مدینة ماكاسار. ب( كیف یتم التربیة الأخلاقیة وسط ھذه الطرق. جـ( ما ھى فوائدھا وسط المجتمع، ووسط الحیاة الوطنیة والشعبیة. تتخذ الدراسة التحلیل النوعى وتتخذ مدینة ماكاسار مكانا للمسح، وطبقا لكونھا دراسة میدانیة فإن من طرائق جمع بیاناتھا ھى الحوار والملاحظة، وبمقاربة متعددة التخصصات. ومصدر البیانات الأولیة ھو من محصل الحوارات ومصدر البیانات الثانویة مأخوذ من الكتب المتعلقة بموضوع الدراسة. وقد توصلت الدراسة إلى ان التعالیم الأساسیة للطرق المعتبرة ھى الأخلاق الكریمة، ولذلك نجد نظما تفصیلیة تتعلق بالآداب، بحیث تشمل أدب العبادات، وأدب الوالدین، وادب التلمیذ لشیخھ، وادبھ فى المعاملة مع إخوانھ. الطریقة المتبة فى توجیھ الأخلاق عند الطرق الصوفیة المعتبرة ھى السلوك، وھو الجھود الكثیفة فى اتباع كافة تعلیمات التصوف من أجل الوصول إلى الله سبحانھ ونیل رضاه. والتخلى ھو إفراغ ما فى النفس من الحصال الخبیثة، أما التحلى فھو ملؤھا بحصال طیبة، والأخیر ھو التجلى الذى ھو انكشاف الستار أمام العبد بحیث یتیسر لھ التعرف على الحقیقة. ]]>
<![CDATA[Heresy in Architecture; Is it Real? ]]>
<![CDATA[Munichy Bachron Edrees]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 2 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jicsa.v2i1.763
<![CDATA[Most people who Salafiism holder still assume that what they do should be consist of with prophet Muhammad done, so they always being carefully whenever doing something, because they are extremely afraid if they are doing something not consist of with what Muhammad done, they assume that is bid’ah (heresy) deed. They belief all heresy deviated from Islamic law. So even though constructing some building they always copy what Muhammad done completely. It means they don’t know yet the meaning of heresy is. In accordance with what prophet said, heresy is doing something which is relate with ibadah mahdhoh which is not be done by Prophet Muhammad. Architecture is cultural product so that it is not relate with ibadah. Other ways there is not relation with heresy. So there is no heresy in Architecture. ]]>
