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[The Mode of Leadership in a Traditional Islamic Boarding School ]]>
<![CDATA[Muhaemin Muhaemin]]>
<![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.v3i1.773
<![CDATA[The intent of this study is to elaborate the mode of leadership in a traditional Islamic Boarding School (pesantren) and explore in detail how types of leadership sustain the existence of pesantren in light of globalization of education. This study relies on qualitative research through conducting personal communication with the leaders in the pesantren as well as examining the literature which support the central theme. The research will focus on pesantren Mangkoso Barru, Indonesia. It represents a traditional pesantren in the region of South Sulawesi. The data will be collected from the staff from this particular pesantren. It will be analyzed systematically. The findings suggest that there are, at least, two leadership styles found in the pesantren, charismatic and transformational leadership. The first one basically takes place among the top leaders (senior kiais) of the pesantren while transformational leadership occurs in the middle leaders (junior kiais) of the pesantren. Both leadership styles strongly affect the sustainability of pesantren in the face of globalization of education. Moreover, the leaders of the pesantren are able to transform pesantren values into modernity which enables the pesantren DDI Mangkoso to sustain itself amid the fast wave of modernization. ]]>
<![CDATA[Environmental Morals In Islam Philosophical, Ethical, and Legal-FormalExploration ]]>
<![CDATA[Qadir Gassing]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 2 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v2i1.764
<![CDATA[If morality is defined as the values and norms preserved by individuals or groups in regulating behavior,1then many verses of the Qur'an and the Hadith of the Prophet Muhammad (peace be upon him) containing moral values and respect of environment that have not been exposed to the surface, hence have not been implemented into practice by many Muslims. This is probably because the main concern in the practice of Islamic law is more related to religious law and mu'amalah, whereas moral values and laws concerning environment are not considered integrated within the Islamic teachings. In other words, the environmental issues are probably viewed to be purely worldly affairs (profane) and therefore do not entail any divine (sacred) dimension. ]]>
<![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 2 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v1i2.724
<![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[Denial and Skepticism in Al-Ghazali’s Theory of Knowledge ]]>
<![CDATA[Andi Nurbaethy]]>
<![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.v4i1a5
<![CDATA[This paper presents an elaboration on Al-Ghazali’s intellectual and spiritual struggle in searching for certitude to establish secure basis for his theory of knowledge. The elaboration starts with introducing Al-Ghazali’s definition and classification of knowledge, discussing the important of both sacred and profane knowledge as he categorizes of them into personal and collective obligations, and develop into presenting his schema of knowledge. Further discussion then focuses on essential staging in his intellectual and spiritual inquiry to reach the final stage of a personal testimony of doubtless true knowledge. Initiated with a total denial of knowledge to abolish uncertainty to its fullest extent, his struggle then proceeded to the level of extreme skepticism proceeding establishment of his fundamental theory of knowledge. ]]>
<![CDATA[The Religious Court in Indonesia: A Preliminary Overview of Mahkamah Syar’iyah Aceh ]]>
<![CDATA[Hasnul Arifin Melayu]]>
<![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.v1i1.714
<![CDATA[An Act to regulate the Religious Court (PA) as one of the judicial institutions in Indonesia experienced changes in its history. One of the factors that influenced these changes was political and social circumstances that occurred in both government and society. This paper discusses the social and political influences on the existence of religious courts in Indonesia. ]]>
<![CDATA[ISLAMIC EDUCATION AND THE MULTICULTURAL SOCIETY: DESCRIPTION OF EDUCATION FOR CULTURAL DIVERSITY IN TWO ISLAMIC SCHOOLS IN INDONESIA ]]>
<![CDATA[Raihani Raihani]]>
<![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.v3i2.778
<![CDATA[Generally, educational practices in two Islamic schools, contained teachings of religious and cultural diversity. The two schools are located in two different urban areas – Yogyakarta and Palangkaraya– each of which has interesting characteristics as multicultural cities. Considering that Islamic schools can contribute to the creation of multicultural society in Indonesia, in contrast on an assumption that Islamic schools are religious schools, which in theories contribute to the segregation of society by imposing students to the truth claim belief and behaviours. Students of religious schools nurture in themselves a belief that only their religion is true and others are false. Consequently, as this assumption goes on, students act to show their religion’s superiority to others. Even if they can demonstrate tolerance to other religious followers and practices, the social segregation is established, and becomes potential frictions among different religious people. In addition, Islamic schools are often described as backward and monolithic religious schools, which cannot accept different religions and interpretations to the Islamic teachings. ]]>
<![CDATA[Islamism in South Sulawesi: Studies on the Activism of PKS and Hizb Tahrir Indonesia ]]>
<![CDATA[Syahrir Karim]]>;
<![CDATA[Samsu Adabi Mamat]]>
<![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.v2i2.769
<![CDATA[Partai Keadilan Sosial (PKS) and Hizb ut- Tahrir Indonesia (HTI) are two Islamic political movements in Indonesia with controversies and political sensations. In terms of organization, the two movements have a strong emotional connection historically and ideologically. Both are of transnational Islamic based movements, although in the end they perform their roles in different domains: PKS works at the level of intra- parliamentary with a formal political party label while HTI works in the region of extra-parliamentary and is labeled as a non-formal organizational movement. HTI, which rejects democratic system, turns out to enjoy Indonesian democracy as "a political blessing." HTI strongly criticizes the system of democracy in Indonesia as they genuinely support the concept of Caliphate but they in fact are free to move, to speak and to campaign because Indonesia follows the system of democracy. Although on the surface PKS is not as solid as HTI in holding up the idea of Islamic state/caliphate, many observers consider that PKS still make use of democracy to lead to the formation of an Islamic state. The presence of this kind of political Islam cannot be separated from the conditions of the crisis befalling Muslims, both the crisis of religious significance and structural crisis (political and socio- economic). For this reason, the Islamic movements often step forward to offer a variety of national solutions in accordance to their respective ideology. ]]>
<![CDATA[تطبیقات الإجتھاد والتقلید فى العبادات عند الإمام القرطبى تلخیص ]]>
<![CDATA[Aisyah Arsyad]]>
<![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.v1i2.729
<![CDATA[وإدراك مقاصد الشریعة، الكلام حول الإجتھاد والتقلید عند الإمام القرطبى كماعرفناأنھألفكتابھ)تفسیر"الجامعلأحكام القرآن"( بعد أن جاء عصر التقلید والتعصب المذھبى وأصبح روحالتقلیدسریاناعاما فالكلامعنھذینالمجالینمھّمفي دراسةالمنھجیةوبدھي،بأنكلمفسرايمجتھد بلالصحابة قد سلك سبیل الإجتھاد بالرأي بجمیع وجوھھ من القیاس، والمصلحة المرسلة، وسد الذرائع، ومن خطط تشریعیة للإجتھاد. فالإمام القرطبي بتبیینھ للمذھب المالكي، وانتصاره لھ في كثیر من المواطن من تفسیره، یكون بذلك قد نفى صفة المجتھد المستقل أو المطلق ودخل في موجھ التقلید التي مست الكثیر من العلماء بعد عصر التدوین، فیبقى أن نعرف أي نوع من التقلید الذي مارس الإمام القرطبي في تفسیره، ھل ھو مقلد مطلق لمذھب الإمام مالك أو أنھ انتسب إلیھ لاقتناعھ بمنھجھ في الإجتھاد فصار إلى مذھبھ لا تقلیدا لھ. ]]>
<![CDATA[Women and the Freedom of Reinterpreting the Holy Text: A Study of Sisters in Islam and Their Reinterpretation of Qur’anic Verses and Hadith on Marital Issues ]]>
<![CDATA[Abdussalam Muhammad Shukri]]>;
<![CDATA[Musa Yusuf Owoyemi]]>
<![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.v4i2a4
<![CDATA[This article discusses the reinterpretation effort of the Muslim feminist movement in Malaysia, Sisters in Islam (SIS,). The article looks at the effort of the group in reinterpreting some verses of the Qur’an and hadiths on the issue of women in marital relationship which in their view had been misinterpreted by Muslim male exegetes. Using the textual analysis method, the article examines some of the works written and commissioned by the association and its authors on this issue. In four sections, the article explores four works of the association on the following issues, namely (i) Are Muslim men allowed to beat their wives?, (ii) Guardianship law and Muslim women, (iii) hadith on women in marriage, and (iv) Islam and family planning or Muslim women’s reproductive rights. While the first and second parts discuss the issue of wife beating and guardianship law and Muslim women, the third and fourth parts examine hadith on women in marriage and Islam and family planning. Through its analysis of these works, the article concludes on the note that these works were mostly influenced by the works of Muslim feminist scholars such as Amina Wadud and Fatima Mernissi and as such contain controversial reinterpretations of the verses of the Qur’an and hadiths.]]>
<![CDATA[The Discourse of Islamic Civil Society in Indonesia during The Reformation ]]>
<![CDATA[Muhammad Saleh Tajuddin]]>
<![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.v1i1.720
<![CDATA[The idea of civil society is still debated. Some Indonesian Muslim intellectuals state that civil society is connected with the situation at the history of Prophet Muhammad in Madinah. As Nurcholis Madjid and Dawam interpret civil society as synonymous with the Indonesian term masyarakat madani, which refers to the Islamic society in Madinah which was constructed by the prophet Mohammed. Conversely, Wahid disagrees with Madjid and Dawam's idea of Islamic civil society. Wahid’s concept of civil society is linked to his belief that the Pancasila is a more suitable ideology for the development of civil society as it is more accommodating of the ethnic and cultural diversity of Indonesia. ]]>
