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[IBN KHALDUN’S CONSEPT OF CIVIL SOCIETY AND ITS RELATION TO THE DISCOURSE OF INDONESIAN CIVIL SOCIETY ]]>
<![CDATA[Dr. Muhammad Saleh Tajuddin]]>;
<![CDATA[Dr. Muhamad Amar Mahmad]]>;
<![CDATA[Dr. Solahuddin Abd. Hamid]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 3 No 2 (2014) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v3i2.781
<![CDATA[This writing discusses about Ibn khaldun’s theory of civil society and its relation with Indonesian civil society. The main purpose of the writing is to seek the connection between Ibn Khaldun concept of civil socity and the historical condition of civil society in Indonesia. The writing is qualitative method through library research. Historical and sociological aproaches are using in this writing to look at the concept and the history of civil society in Indonesia. Ibn Khaldun’s theory of asabiyya contains five levels of civilization cycle in a country, viz. success or consolidation, tyranny, prosperity, satisfied, and enjoy. Ibn Khaldun Analysis of Civil Society in Indonesia seems to have some similarities with the situation of Indonesia. The first level is success or consolidation. In the end of the Dutch colonialism, all Indonesian society was unity and work together faced the Dutch. The second level of Ibn Khaldun’s theory is tyranny. During the Old Order Era and the particular of New Order Era depicted the tyranny of the government. The third level is prosperity. It is hoped that in post-Reformation Era, civil society in Indonesia will get prosperity. ]]>
<![CDATA[INDONESIAN MUSLIM WOMEN VOICES OF DOMESTIC VIOLENCE (A Reflection from Hadis Perspective) ]]>
<![CDATA[Siti Aisyah]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 1 No 2 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v1i2.723
<![CDATA[This article deals with hadis perspective on Indonesian muslim women voices of domestic violence. It is found that domestic violence do happen in Indonesia. A number of factors contributing to domestic violence are challenging men’s power and authority which include advising men to adhere to religious and cultural values and norms such as abstaining from alcohol, not having affairs, seeking employment, responding to a man’s anger or accusation during an argument. Women’s attempt to guide men or to negotiate with them seem to undermine men and threaten their designated position in the family ascribed by society. Other factors are infidelity in marriage and polygamy, gender division of labour, financial issues and alcohol. Domestic violence is not justifiable even in the Qur’an. ]]>
<![CDATA[International Mission Centre (IMC) Universitas Kritsten Inonesia Paulus (UKIP) Makassar ]]>
<![CDATA[P. Tongli P. Tongli]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 4 No 1 (2015) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v4i1a4
<![CDATA[This writing depicts the future vision of religion in Indonesia. The methodology of the writing is using futurology analyzes to predict the condition of Indonesian religion in the future. Religion is one of the crucial problems in society and state, because it has role at living humanity. When religion to be harmony, the state and society harmony too. Meanwhile, the state is not harmony when religion or its followers are not harmony. The social involvement have to be undertaken the cooperation of religious as institution to promote justice, equal right, and prosperity. Therefore, the most important aspect that has to be promoted in Indonesia is not religious flash, but solidarity in promoting justice and prosperity.]]>
<![CDATA[Implications of Shariah by-Law on Moslem Dress Code on Women in Indonesia ]]>
<![CDATA[Akhmad Najibul Khairi]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 1 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v1i1.713
<![CDATA[Following the fall of the New Order regime in 1998, Indonesia commenced reformation to its government system from the authoritarian centralist system of Suharto’s New Order toward a democratic decentralized system. As a result, many local governments have used these new powers to locally introduce Sharia-based regulations known as Perda Shariah. However, pros and cons have emerged due to the enactment of such Shariah-based regulations. One of the controversial and discriminating point in the implementation of Sharia-based regulation is the regulation on Islamic dress code that requires Muslim women to wear veils. The report from National Commission on Violence Against Women (2010, p.III), for example, has identified around 21 policies concerning the Islamic dress code. For this reason, I will argue that Sharia-based regulations on Moslem dress code have negative impacts on women and minority groups. This essay will then be structured into two sections. The first is the explanation of the Sharia- based regulation on Moslem dress code. The second part is the analysis of the impact of these regulations on women. ]]>
<![CDATA[The Contribution of Siwalima Values as a Philosophy of Life to Preserve the Plural Society in the Moluccas ]]>
<![CDATA[Henky H. Hetharia]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 3 No 1 (2014) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v3i1.777
<![CDATA[Local wisdom is a cultural product and strategy of local society that responds problems they are facing. The Moluccan people have a local wisdom, which is called Siwalima. Siwalima is a culture and philosophy of life of the Moluccan people that has universal values. The value is an ultimate value of the Maluccan people. It contributes and becomes an integrating force to maintain and unite the plural / multicultural society (the whole ethnic of Indonesia) in the Moluccas at present and in the future. Therefore, strategic steps have to be taken to function for the contribution. As a matter of fact, the focus of this research and article is Siwalima with its values as a philosophy of life of the Moluccan people. This research is done by having a qualitative approach. ]]>
<![CDATA[Terrorism: Between Islamic Radicalism and Misinterpretation of J i h a d Doctrine ]]>
<![CDATA[Alfiah Alfiah]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 2 No 2 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v2i2.768
<![CDATA[This article discusses the relationship between Islam and terrorism. The West accuses Islam as a religion inspiring the act of terrorism. This accusation stemmed from the fact that there are many terrorist attacks perpetrated by extremist Muslims in the name of Islam. This article argues that there is no single verse in the Holy Qur’an that teaches Muslims to commit the acts of terrorism. The rise of violence in the Muslim world is a result of internal factors other than religion such as unjust social and economic Muslim condition, repressive domestic political regime and the West intervention in Muslim politics. This article also shows that some extremist Muslims misinterpret doctrine of Jihad and uses such doctrine to achieve their political aims. ]]>
<![CDATA[THE LEADERSHIP OF PARABELA IN FOREST CONSERVATION BASED ON LOCAL WISDOM IN BUTON REGENCY ]]>
<![CDATA[M. Najib Husain]]>;
<![CDATA[Trisakti Haryadi]]>;
<![CDATA[Sri Peni Wastutiningsih]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 1 No 2 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v1i2.728
<![CDATA[purposes of this study are (1) analyze the leadership of Parabela in Buton Society, (2) analyze the role of leadership of Parabela and local government support in forest conservation by local wisdom approach. The The results showed that the leadership of Parabela in Buton has presented into two different periods namely the period of sultanate and the government period now. At the period of sultanate, Parabela as single elite has the power and authority and also influence which is based on the custom rules. However, recently the presence of Parabela is forest conservation based on local wisdom, apparent from the personated of Parabela as informant, costume functionary, mediator and decisions maker in preserving and maintaining the forest area called Kambo Forest.]]>
<![CDATA[The Concept of Islamic Treatment on Disease ]]>
<![CDATA[Rosdianah Rahim]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 4 No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v4i2a3
<![CDATA[Provided that the Qur'an and the Prophet’s Sunnah serve as the basic guidelines for Muslims, suggestions to find remedy upon illness as well as clues to some medical treatments have been broadly put forward in these guidelines. The Prophet Muhammad has also presented many examples or models of coping with diseases and simple treatments that works well in healing, which can be practiced by Muslims. The core treatments thought by the Prophet Muhammad can be divided into three parts: spiritual treatment, material treatment, and moral treatment. There is no contradiction between the Prophet’s method of healing and that of the modern practice; therefore there is no need to debate upon the two different medical treatments. What needs to be noticed is the guidelines that have been outlined by the Qur'an and the Sunnah, such as that to avoid treatments with elements of shirk (heresy) or haram (forbidden), and to believe that medicine and healers are just intermediaries. ]]>
<![CDATA[Religious Ritual as a Contestation Arena: The Experiences of Aluk Todolo Community in Tana Toraja of South Sulawesi ]]>
<![CDATA[Idaman Idaman]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 1 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v1i1.719
<![CDATA[This paper explores the extent to which Todolo Aluk community in Tana Toraja in South Sulawesi make religious rituals, such as Rambu Solo’, as an arena of contestation against the domination of the official religions and cultures that existed in South Sulawesi. The ritual of Aluk Todolo community is a kind of Arena to maintain and show identity and religious traditions of the ancestors. In a study conducted in 2004 ago, researcher revealed the facts relating to the community's efforts in Aluk Todolo by displaying their religious ceremonies in the form of renegotiate it with new beliefs or new religion, in this case Christianity. Despite periodic minimization and marginalization against followers of this belief, it acts like Rambu Solo' and Rambu Tuka still often be a very interesting party even though it was done by the Toraja people who have embraced the new religion. This seemed to give the impression that despite the new religion, but some of the teachings of ancestral remains held. Adherents of Faith of the ancestors (alukta) in Tana Toraja or Aluk Todolo community is a typikal community that is still adamant refuse forms of minimization and contextualization by the official religion. Although they are less and less in quantity, but the resistance effort is still underway. Ancestral rituals seems to be a significant form of negotiation in order to maintain the confidence and culture of Aluk Todolo. Because Aluk not be separated by tradition or culture. This is what continues to be done by Tominaa Tato Dena' along with a number of adherents of Aluk Todolo in Tana Toraja. ]]>
<![CDATA[يعالج هذا البحث قضية ضوابط الاجتهاد المقاصدي وهي من أهم القضايا فيما يتعلق في موضوع مقاصد الشريعة.ويدور محور هذا البحث حول كيفية التوظيف السليم لفقه المقاصد ليس فقط في الممارسات الاستنباطية والاجتهادية بل في التثقيف والتفكير المقاصدي أيضا. وتكمن أهمية ه ]]>
<![CDATA[Abdul Rauf Muhammad Amin]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 3 No 2 (2014) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v3i2.782
<![CDATA[يعالج هذا البحث قضية ضوابط الاجتهاد المقاصدي وهي من أهم القضايا فيما يتعلق في موضوع مقاصد الشريعة.ويدور محور هذا البحث حول كيفية التوظيف السليم لفقه المقاصد ليس فقط في الممارسات الاستنباطية والاجتهادية بل في التثقيف والتفكير المقاصدي أيضا. وتكمن أهمية هذا الموضوع في كونها مرجعا يرجع إليه المجتهد أو الفقيه تجنبا للمزالق وتفاديا للمخاطر التي يمكن أن يقع فيها الاجتهاد المقاصدي، وكونها معيارا موضوعيا للحكم بالشرعية على الممارسات الاجتهادية التي توظف مقاصد الشريعة كعنصر مؤثر في استنباط وتقرير الأحكام الشرعية.هذه القضية رغم أهميتها وضروريتها لم تنل من اهتمامات الباحثين المعاصرين والكتاب المحدثين في موضوع الاجتهاد والمقاصد عامة والاجتهاد المقاصدي خاصة حقها المنشود وحظها المطلوب. ومن الانصاف أن نقول إن علماءنا القدامى والأصولين خاصة قد أشاروا إلى هذا الموضوع في أماكن متناثرة أثناء حديثهم عن المسائل الأصولية المختلفة كمسألة القطع والظن والتعليل والمصلحة وما إلى ذلك. وبعد تتبع الكتابات المعاصرة حول المقاصد والمصلحة أجد أن هناك ثلاثة كتب لها ارتباط شديد بضوابط الاجتهاد المقاصدي هي كتاب ضوابط المصلحة للدكتور محمد سعيد رمضان البوطي وكتاب الاجتهاد المقاصدي للدكتور نور الدين الخادمي وكتاب الفكر المقاصدي: قواعده وفوائده للدكتور أحمد الريسوني إلا أنها بعد الفحص ما زالتفي حاجة إلى توضيح وتفصيل بل إلى إعادة نظر في بعض استنتاجاتها.]]>
