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[Ahl Al-Kitab and Politic Context in Indonesia ]]>
<![CDATA[Mujiburrahman Mujiburrahman]]>
<![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.v4i1a1
<![CDATA[This article presents about the concept of “ahl al kitab” on the context of political aspect in Indonesia. It aims to to show the existence of ‘ahl kitab’ in relation to the political aspect in Indonesia. The methodology applied was using normative approaches in order to be able to find out the extent of ‘Ahl al-Kitab’ on the context of political aspect in Indonesia. It is shown that Islam supports the existence of the other religions. The prophet Muhammad stated that Islam is a continuity of previous religions. Furthermore the discourse of ‘ahl al Kitab’ on political aspect in Indonesia is related to the existence of this statement as a position in between secular and Islamic nation. It is realized that the extent of ‘‘ahl al Kitab’ concept that covers all of religions in Indonesia still arises problem concerning the existence of religions and believe that schools are involved in educating about religion field of study. In fact, the Moslem scholars in Indonesia attempt to extent the concept of ‘ahl al Kitab’ so that the existence of the other religions is accepted as officially recognized religions, including inter-faith marriage matters. ]]>
<![CDATA[The Charisma Leadership Style of Kyai Haji Arwani Amin The founder of Y anbuul Quran Pesantren, Kudus ]]>
<![CDATA[Siti Muflichah]]>
<![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.v3i1.774
<![CDATA[This paper argues the charisma of a religious leader from Kudus, Central Java Indonesia. As a kyai, he did not only inspire his followers, but also influence them. He was Kyai Haji Arwani Amin, the founder of Yanbu’ul Quran, the biggest pesantren for quranic memorisation in Kudus, and the founder and a mursyid of Tarikat Naqsyabandiah Khalidiah as well. It covers his biography, work and teaching. The perspective of leadership theory is included. Leadership at boarding school is strongly influenced by the type of charismatic leadership. A boarding school kyai as a leader is always synonymous with the type of charismatic leadership. People of the institution also have a very high loyalty to leader. With this type of leadership, boarding school was never abandoned by the people. It has been rarely found that the Islamic boarding school closed down due to lack of its students. ]]>
<![CDATA[Gender Portrayal of English Textbooks in A State Islamic Junior High School In Gowa Regency, South Sulawesi, Indonesia ]]>
<![CDATA[Siti Azisah]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 5 No 1 (2016) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v5i1a5
<![CDATA[Indonesia has adopted gender equality policy by issuing a number of law including Gender Mainstreaming policy issued by the President Abdurrahman Wahid with the Presidential Instruction No. 9 year 2000. This policy was already issued 16 years ago. This paper aimed to examine the influence of gender mainstreaming policy on the textbooks used in Indonesian education as well examines the teachers’ perspectives on gender roles. Several research questions were posed: Did the policy influence the gender portrayals of the English textbooks used by teachers in State Islamic Junior High School? Was any change in gender portrayals reflected in the English textbooks for all classes? In analysing textbooks. I used the content analysis with the following categories: visibility (visible or invisible); equity (balance or imbalance); stereotyped or non-stereotyped; neutral or gender based; progressive or non-progressive. The research uncover that gender mainstreaming policy has big influence on English textbooks used by the teachers in a state Islamic junior high school.]]>
<![CDATA[FREEDOM OF ISLAMIC EXPRESSION IN MALAYSIA ]]>
<![CDATA[Mohd Azizuddin]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 6 No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v6i2.4313
<![CDATA[In Malaysia, Islam is the religion of the Federation, and the Islamic law system runs parallel to the civil law system. This triggers a political debate in defining Malaysia as either an Islamic or a secular state which makes the non-Muslims uneasy. Malaysia is also a multi-religious society prone to inter-group conflict. As such, care is taken not to publish articles that cast a slur on any religions in the country. Some of the contentious issues imposed in the press such as the case of the word ‘Allah’ and blasphemy and dissent against religious authority. Although the purposes of restriction are for political stability and national security, the ruling government has indeed manipulated the religious expression for political domination and regime security.]]>
<![CDATA[Islam and Local Tradition: A Comparative Perspective of Java and Sulawesi ]]>
<![CDATA[Muhammad Ali]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 5 No 2 (2016) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v5i2a4
<![CDATA[This article examines the dynamic relationship between Islam and local tradition in Indonesia with special reference to Java and Sulawesi. Based on historical and anthropological sources, the article seeks to understand variety of interpretation and application of Islam among local Muslims within their particular context. With this aim, the article tries to examines the intricate process of religious change as world religion interacts with local forces. The article argues that since the “localization” of Islam was continuing nature in the expansion of Islam beyond the Arab homeland, the same development in Southeast Asia can be expected. By focusing on the frameworks of ‘practical Islam’ rather than ‘normative Islam’ and both accommodation and conflict between shari’ah and adat as a whole system, rather than as separate entities, the article found a common feature of Islam as it is interpreted and applied by local Muslims in Java and Sulawesi. In this two region, Islam became the dominant force but did not completely obliterate the indigenous beliefs and practices. Despite this common feature, Javanese people have been more diverse than Sulawesi people in terms of religious spectrum particularly due to the fact that animism, Hindu-Buddhism, and Islam have been incorporated into Javanese cultural system.]]>
<![CDATA[The Politics of Multicultural Citizenship: Problems, Challenges and Prospects of Civil Religion Institutionalization in Indonesia ]]>
<![CDATA[Masdar Hilmy]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 5 No 1 (2016) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v5i1a1
<![CDATA[This paper analyzes how the issue of multicultural citizenship and civil religion has been practiced and debated in Indonesia from political perspective. The writer argues that multicultural citizenship is closely associated with civil religion, in the sense that the latter is the way to objectify and strengthen the earlier. The problem is that the more civil religion is routinized and objectified in daily life, the less the sense of the sacred is. As soon as religion has widely been practiced by members of the society, it soon becomes secular, losing its religious sense since it entangles with local culture. Therefore, objectifying and mainstreaming civic religion must be accompanied by keeping its religious arguments in order to give the civil religion sense of the sacred. As a multicultural country, Indonesia has long acknowledged multicultural citizenship. Sociologically speaking, each Indonesian citizen can live side by side regardless his/her socio-religious background without any discrimination. Indonesian constitution (UUD 1945) clearly states that everyone is equal before the law. Nevertheless, Indonesia’s multicultural citizenship soon becomes at stake, especially when political and economic factors interfere into the public sphere. ]]>
<![CDATA[ICMI AND EDUCATION: An Effort to Prepare Muslim Intellectuals in Indonesia ]]>
<![CDATA[Andi Tenri Yeyeng]]>;
<![CDATA[Muhammad Saleh Tajuddin]]>;
<![CDATA[Rohani Ab Ghani]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 6 No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v6i2.4319
<![CDATA[This writing explains ICMI (Ikatan Cendekiawan Muslim Indonesia) organization agenda to improve the quality Muslims intellectuals in Indonesia, particularly in educational aspect. This writing is using lybrary research to explore the role of ICMI in educational aspect in Indonesia. It is realize that there are many educational problems in Indonesia, such as teacher-oriented education, passive, less interested to get information from libraries, and not objectively oriented. The main agenda of ICMI organization in developing of Islamic education in Indonesia is that education has to be oriented to help the students to become better Muslims. Introducing modern education is very important in the improvement of the quality of human resources and people's ability to meaningfully participate in an evolving civil society in Indonesia. Moreover, education can be oriented to prepare students to have good behaviour, values, and norms, which in turn plays an important role in the improvement of the quality of civil society in Indonesia.]]>
<![CDATA[ISIS, INDONESIAN MUSLIMS AND GLOBAL TERRORISM: A REFLECTION ]]>
<![CDATA[Herdi Sahrasad]]>;
<![CDATA[Al Chaidar Al Chaidar]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 6 No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v6i1.4230
<![CDATA[The emergence of ISIL or ISIS, the Sunni militia, has shocked the Muslim World, including Indonesia. ISIS is the ultra jihadist for global terrorism. ISIS is also a translation from the Arabic, Ad-Daulah Islamiyah fi al-Iraq wa Ash-Sham. Some call it as Islamic State in Iraq and Syria (ISIS), which specifically has a different coverage area. The term includes the Sham or the Levant region between the Mediterranean Sea and the Euphrates River that the country coverage includes Jordan, Lebanon, Palestine, and Israel. The term Syria confined to the state of modern Syria that is currently in conflict. In this case, the involvement of hundreds Indonesians in the ISIS in the Middle East region is not new because previously, there is a precedent that some Indonesian citizens in the past had involvement in conflicts abroad when US President Jimmy Carter used the CIA to weaken the power of the Soviets in Afghanistan. In responding the ISIS networkers and followers in Indonesia, the Jakarta government and Muslim organizations like Nahdlatul Ulama (NU) dan Muhammadiyah have launched action and campaign for pluralism, peace, non-violence and civil Islam. The campaign by NU and Muhammadiyah for an open-minded and pluralistic Islam also comes in a time when Islam is at war with itself over central theological questions about how the faith defined in the modern era.]]>
<![CDATA[The Kalesang Values Contribution to the Students’ Success in the Faculty of Theology of Indonesian Christian University in the Moluccas (UKIM) Ambon ]]>
<![CDATA[Claartje Pattinama]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 5 No 1 (2016) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v5i1a6
<![CDATA[The successful student of the Faculty of Theology in completing his or her study for becoming a priest as his or her goal is determined by several factors, such as: cultures, Ambonese family traditions, motivations and commitments.Cultures and family traditions influence the success in completing his or her study to achieve his or her goal for becoming a priest. A student who has hereditary priest in his or her family will be encouraged strongly by the family to become a priest. To Ambonese people, becoming a priest is considered to be a prestige. Not only the priest but also his or her whole family are proud of becoming priests, even though they only receive lower salary compared to the salary of a state officer. They will not mind to receive lower salary as a priest in the world because they believe that they will have a big salary in heaven. The kind of belief is rooted in the culture or Ambonese belief that glorying God has to be the first priority in everything they do. The second priority is respecting their parents or their ancestors who want their next generations to follow their steps for working and serving God as priests.]]>
<![CDATA[HIZBUT-TAHRIR IN DA'WAH AND ISLAMIC POLITICAL MOVEMENTS IN INDONESIA ]]>
<![CDATA[Sabara Nuruddin]]>
<![CDATA[ JICSA : Journal of Islamic Civilization in Southeast Asian Vol 6 No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/jicsa.v6i2.4315
<![CDATA[This paper reviews Hizb ut-Tahrir in the landscape of Islamic da'wah and political movements in Indonesia. The discussion is divided into four sections: Hizbut Tahrir and the trans-national Islamic movements in Indonesia, Hizb ut-Tahrir as a form of Islamic political consciousness, Hizb ut-Tahrir as a da'wah and political movement and its khilafah as a challenge to Negara Kesatuan Republik Indonesia (NKRI-the Unitary State of the Republic of Indonesia) concept. As a trans-national movement, Hizbut-Tahrir spread through three major aspects i.e. social movements, education and da'wah, as well as through publications and the internet. Hizbut Tahrir in Indonesia then becomes a mass organization with its official name Hizbut Tahrir Indonesia (HTI). HT is a model of Islamic political awareness based on the blueprint of the past government model of khilafah ala minhajun nubuwwah. The awareness of political Islam is strongly based on a response to the condition of Muslims and Islamic countries experiencing a downturn and under the control of Western dominations and hegemonies after the colonialism era. Based on this, the presence of HTI in Indonesia cannot be separated from movements carrying the mission of siyasah (politic) to achieve the HTI’s goal of Khilafah Islamiyah. In order to realize the goal, the HT movements choose parliamentary paths through door to door dakwah in the form of halaqah. Khilafah and NKRI (Pancasila) are two diametrically different concepts. HTI Movements in Indonesia of course will receive a resistance, even be considered as "a latent danger" that threaten the existence of NKRI and Pancasila. The idea of enforcing Khalifah Islamiyah as a political struggle will certainly challenge the existence of NKRI and Pancasila as the ideology of the Republic of Indonesia. The concept of Khilafah Islamiyah is essentially 180 degrees different to the concept of NKRI and Pancasila.]]>
