Articles
<![CDATA[ MENJADI BERAGAMA: KONVERSI AGAMA DAN RELASI KUASA PADA INDIGENOUS COMMUNITY ]]>
<![CDATA[Masyhur, Laila Sari]]>
<![CDATA[ At-Tafkir Vol 1 No 1 (2014): Vol I No 1 Juni 2014 ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat (LP2M) IAIN Langsa ]]>
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<![CDATA[Using a theory of power relation of Michel Foucault, the followingresearch analyze the behavior of religious conversion in the indigenouspeople of Anak Rawa in Penyengat, Siak District, hereinafter referred toas the native People. The research will show that in the middle of thedomination of the state and theologians, the community of indigenouspeople actualizes power to maintain its identity in the the midst of theinvasion of new values and culture. To support the argument, theresearcher traced the religiousity of the Indigenous People focusing onseveral events of everyday life such as traditions of marriage, death, andcelebration of religious holidays. In addition to adapting to fies the ritualtraditions of each religion so that thes traditions become a means ofpreserving their communal identity as a native tribe. The researchultimately shows the interplay between the state and theologians as thedominant group, on the one hand, and the indigenous community as asubjugated group, on the other, in the use of power.]]>
<![CDATA[MENJADI BERAGAMA: KONVERSI AGAMA DAN RELASI KUASA PADA INDIGENOUS COMMUNITY ]]>
<![CDATA[Masyhur, Laila Sari]]>
<![CDATA[ At-Tafkir Vol 7 No 1 (2014): Vol VII No 1 Juni 2014 ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat (LP2M) IAIN Langsa ]]>
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<![CDATA[Using a theory of power relation of Michel Foucault, the followingresearch analyze the behavior of religious conversion in the indigenouspeople of Anak Rawa in Penyengat, Siak District, hereinafter referred toas the native People. The research will show that in the middle of thedomination of the state and theologians, the community of indigenouspeople actualizes power to maintain its identity in the the midst of theinvasion of new values and culture. To support the argument, theresearcher traced the religiousity of the Indigenous People focusing onseveral events of everyday life such as traditions of marriage, death, andcelebration of religious holidays. In addition to adapting to fies the ritualtraditions of each religion so that thes traditions become a means ofpreserving their communal identity as a native tribe. The researchultimately shows the interplay between the state and theologians as thedominant group, on the one hand, and the indigenous community as asubjugated group, on the other, in the use of power.]]>
<![CDATA[Studi Analitik Hadits Penyalahgunaan Fungsi Jabatan: Kasus Ibnu Lutbiah ]]>
<![CDATA[Laila Sari Masyhur]]>
<![CDATA[ Jurnal Ushuluddin Vol 17, No 1 (2011): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v17i1.685
<![CDATA[Tulisan ini membahas hadits tentang penyalahgunaan fungsi jabatan kasus Ibnu Lutbiah. Ibnu Lutbiah diangkat oleh Nabi sebagai kolektor zakat dari para wajib zakat. Diharapkan dapat menggambarkan secara jelas maqashid syari’ah yang tersirat dalam hadits ini dan menyimpulkan hukum positif setelah adanya dalil-dalil penguat baik dari hadits lain atau pendapatpendapat Ulama.]]>
<![CDATA[Thaghut dalam Al-Qur’an ]]>
<![CDATA[Laila Sari Masyhur]]>
<![CDATA[ Jurnal Ushuluddin Vol 18, No 2 (2012): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v18i2.708
<![CDATA[Tulisan berikut membahas konsep thâghût dalam al-Qur’an dengan menggunakan pendekatan tafsir tematik. Term thâghût berasal dari akar kata thaghâ yang secara bahasa berarti melanggar batas, berbuat sewenang-wenang, kejam atau menindas, melebihi ketentuan yang ada, meninggi dan melampaui batas dalam hal pengingkaran. Penulis menelusuri ayat-ayat al-Quran yang berbicara topik thâghût, hasilnya menemukan bahwa dalam al-Qu’ran kata ini dengan berbagai derivasinya (isytiqaq) diulang sebanyak 39 kali yang tersebar dalam 39 ayat dan 27 surat. Dilihat dari segi struktur atau bentuk pengungkapan, term thâghût yang tersebar di dalam al-Qur’an tersebut setidaknya muncul dalam lima bentuk kata jadian (isytiqaq) yang masing-masing implikasi makna yang berbeda-beda. Tulisan berikut membahas sedikitnya sembilan macam pengungkapan thâghût dengan berbagai pemaknaan dengan tekanan yang beragam, seperti misalnya anjuran untuk tidak mempercayai thâghût; peringatan bahwa thâghût menuntun manusia pada kekufuran; mempersekutukan Allah dengan mengimani thâghût; pemberitaan tentang orang-orang yang berhukum pada thâghût; orang-orang yang berperang di jalan thâghût; balasan Allah terhadap penyembah thâghût; perintah menghindari penyembahan thâghût; kabar gembira bagi yang menghindari penyembahan thâghût; dan faktor-faktor yang membuat manusia bekerjasama dengan thâghût. Elaborasi dari topik-topik tersebut bermaksud untuk menegaskan larangan Islam terhadap thâghût dan hal-hal yang berkaitan dengannya.]]>
<![CDATA[Filantropi dalam Perspektif Al-Qur’an serta Relevansinya terhadap Kesejahteraan Sosial ]]>
<![CDATA[Aini Latifa Zanil]]>;
<![CDATA[Ali Akbar]]>;
<![CDATA[Agus Firdaus Chandra]]>;
<![CDATA[Laila Sari Masyhur]]>
<![CDATA[ An-Nida' Vol 44, No 2 (2020): July - December ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyrakat ]]>
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DOI: 10.24014/an-nida.v44i2.12931
<![CDATA[Artikel ini membahas mengenai filantropi dalam perspektif Al-Qur’an dan relevansinya terhadap kesejahteraan sosial. Permasalahan kesejahteraan seperti kemiskinan, pengangguran, kesenjangan dan konflik sosial merupakan masalah-masalah yang selalu muncul dan perlu adanya penanganan untuk mengatasi masalah ini. Sebagian di antaranya dilakukan melalui gerakan filantropi untuk membantu kaum yang membutuhkan. Konfigurasi filantropi dalam Al-Qur’an di antaranya perintah untuk zakat, berinfak, sedekah dan wakaf yang dikenal dengan singkatan ZISWAF. Adapun rumusan masalah penelitian ini adalah bagaimana penafsiran ayat-ayat mengenai filantropi menurut mufasir, serta relevansinya terhadap kesejahteraan sosial. Penelitian ini bersifat penelitian kepustakaan (library research) dengan metode tematik. Adapun praktik filantropi yang ditafsirkan oleh Sayyid Quthb, Wahbah az-Zuhaili, M. Quraish Shihab, dan Buya Hamka yaitu keimanan seseorang akan sempurna jika diiringi dengan amal shaleh yang mendidik jiwa, anjuran untuk menolong sesama serta menyadari bahwa harta hanyalah titipan dari Allah yang harus disalurkan untuk hal-hal yang diridai-Nya. Filantropi yang dibicarkan dalam Al-Qur’an tidak hanya dilihat sebagai gerakan amal yang bermotif agama, tetapi hal itu merupakan wujud dari rasa kemanusiaan untuk saling peduli satu sama lain.]]>
<![CDATA[Sharia in power: non-Muslims and the performance of Islamic politics in Aceh public Sphere, Indonesia ]]>
<![CDATA[Zulkarnaini Zulkarnaini]]>;
<![CDATA[Muhammad Ansor]]>;
<![CDATA[Laila Sari Masyhur]]>
<![CDATA[ Indonesian Journal of Islam and Muslim Societies Vol 12, No 2 (2022): Indonesian Journal of Islam and Muslim Societies ]]>
Publisher : <![CDATA[IAIN Salatiga ]]>
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DOI: 10.18326/ijims.v12i2.257-283
<![CDATA[A structural transformation of the public sphere in contemporary Aceh is marked by the monopoly over religious interpretations by the state and ulema through the enactment of Islamic sharia. This article examines the performance of Aceh’s public sphere with reference to non-Muslim discourses in practising Islamic politics. The data were collected through observations, in-depth interviews, and literature study. Based on the concept of multiple public spheres, this paper argues that the government’s attempts to restrict the performance of public space based on Islamic values and identities is not only unsuccessful but also triggers a counter-public sphere to emerge. The counterpublic sphere has become an arena where its proponents promote their valuable ideas, negotiate identity, or being resistant to in realising aspirations. This study finds out that the visibility of public space is in layers and there may be no connections between one contingent and another, or they even contest. Although they may have similarities in being resistant to dominant narratives, the proponents of public space have many ways, perspectives, or strategies to share their ideas and increase their participation in the more prominent public space.]]>
<![CDATA[Pencarian Rekognisi dan Legalitas Perkawinan Secara Adat Pada Suku Asli Anak Rawa di Siak Provinsi Riau ]]>
<![CDATA[Ansor, Muhammad]]>;
<![CDATA[Alwi, Rahman]]>;
<![CDATA[Zulfikar, Irfan]]>;
<![CDATA[Masyhur, Laila Sari]]>;
<![CDATA[Alit, Alit]]>
<![CDATA[ Lentera: Indonesian Journal of Multidisciplinary Islamic Studies Vol 5 No 2 (2023): Lentera: Indonesian Journal of Multidisciplinary Islamic Studies ]]>
Publisher : <![CDATA[Program Pascasarjana IAIN Langsa ]]>
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DOI: 10.32505/lentera.v5i2.7544
<![CDATA[This article deals with the search for the recognition and legality of customary marriages on believers of the Suku Asli Anak Rawa in Siak, Riau. The article argued that although the Constitutional Court ordered the writing of identity credentials on the residence documents of citizens of trust holders, it could not be realized because they did not have a trust organizations or holders of trusts. This resulted in a number of Suku Asli Anak Rawa convert to one of the state-recognized religions in order to obtain a document of identity. Ethnographic data was collected through in-depth interviews, semi-structured observations as well as document studies. First, the author explores the indigenous population of the Anak Rawa who still embrace their beliefs and compares them to citizens who have converted to one of the official religions. Second, the researchers explored patterns of strengthening the external social networks of Suku Asli Anak Rawa, both government agencies and relevant social organizations as part of identity strengthening and search for recognition over indigenous marriages. Third, the researchers explored the efforts made by the Suku Asli Rawa in filing a registered status application to have the legality of issuing a marriage certificate. In conclusion, this paper indicates that policy on religious minority groups cannot be implemented immediately because of the limited capacity of citizens to meet administrative demands and bureaucratic processes in government.]]>
<![CDATA[Reinterpretasi Jilbab dan Aurat Perempuan dalam Al-Qur’an Menurut Perspektif Ulama Kontemporer ]]>
<![CDATA[Masyhur, Laila Sari]]>
<![CDATA[ Journal of International Multidisciplinary Research Vol. 2 No. 2 (2024): Februari 2024 ]]>
Publisher : <![CDATA[PT. Banjarese Pacific Indonesia ]]>
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DOI: 10.62504/jimr292
<![CDATA[This article examines the views of classical and modern scholars on what is related to jilbab. It's a matter of culture. That's more of a moral expression. Nevertheless, this expression invites other meanings that need to be associated according to necessity. This need may be hard to guess, so whatever it means is hidden behind the text. (the hidden texts). Thus, it is perfectly logical that the jellyfish are categorized in the sphere of culture. However, not a few scholars have viewed the figs in the colors of the sacrament, and these sacred values have been regulated according to normative principles. This article will show the diversity of the views of classical and contemporary scholars in understanding the Qur'an as the texts of the Islamic source law relating to the jilbab.]]>
<![CDATA[Resepsi Masyarakat Adat Talang Mamak atas Modernisasi melalui Program Pemberdayaan Komunitas Adat Terpencil di Indragiri Hulu, Riau ]]>
<![CDATA[Muhammad Ansor]]>;
<![CDATA[Laila Sari Masyhur]]>
<![CDATA[ JISOSEPOL: Jurnal Ilmu Sosial Ekonomi dan Politik Vol. 2 No. 2 (2024): JISOSEPOL : Jurnal Ilmu Sosial Ekonomi dan Politik, Edisi Juli-Desember 2024 ]]>
Publisher : <![CDATA[Samudra Publisher ]]>
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DOI: 10.61787/95txme44
<![CDATA[This article discusses the Talang Mamak people's reaction to the government's modernization and development through the empowerment program for remote indigenous communities in the Indragiri Hulu Province of Riau. The author argues that the government's good intentions to modernize remote indigenous communities are part of an effort to advance and modernize them, not fully realized as expected. This writing uses qualitative methodology. We obtain research data sources from a combination of field research and library research institutions. We conduct field observations and in-depth interviews with selected Talang Mamak individuals. We utilize the research library to access articles from scientific journals, books, magazines, newspapers, and other relevant documents related to the research topic. This writing suggests that Talang Mamak's empowerment program for remote indigenous communities has received a positive religious reception. They generally welcomed the program, although they were critical and partly rejected. Some of them see education as a way to improve the situation, even though they realize that their resources are still scarce. They expect the government to do something to improve their economic conditions. The Mamak Talang people need the country to restore the economic, social, and cultural ecosystems that have suffered damage as a result of companies operating around their living environment.]]>
<![CDATA[Pendampingan dalam Pembentukan Karakter Keislaman Santri Taman Pendidikan Al-Qur’an (TPQ) Darusshalihin di Gampong Paya Bujok Tunong Kota Langsa, Propinsi Aceh ]]>
<![CDATA[Laila Sari Masyhur]]>;
<![CDATA[Siti Habsari Pratiwi]]>;
<![CDATA[Mhd. Rasid Ritonga]]>
<![CDATA[ Asskruie: Jurnal Pengabdian Kepada Masyarakat Vol. 1 No. 2 (2024): Mei ]]>
Publisher : <![CDATA[Saniya Institute ]]>
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DOI: 10.5281/zxarxb96
<![CDATA[This community dedication aims to strengthen the Koran Education Park's (Taman Pendidikan al-Qur'an) role in shaping the character of children in Paya Bujok Tunong, Langsa City. The environment occupies a significant and influential position in shaping the character of a child. Children often emulate their surroundings rather than following their parents' instructions. In an age of rapidly growing globalization, many things can shape a child's character. School isn't the only primary place for a child's character education. The educational park of the Qur'an plays a crucial role in shaping a child's character. These informal educational institutions also have a role in shaping the character of children. The results achieved in this community program of devotion show that (1) the presentation of the values of the Qur'an can shape the character of the child; (2) the praise of morality can affect the child's character; and (3) it motivates the child to take care of his environment according to Islamic values.]]>
