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Asia Pacific Journal on Religion and Society
Published by Universitas Islam Negeri Sultan Syarif Kasim Riau
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Articles 5 Documents
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Search results for , issue "Vol 5, No 2 (2021): APJRS" : 5 Documents clear
WORKING WITH A MULTICULTURAL SOCIETY Rosita Tandos
Asia-Pacific Journal on Religion and Society Vol 5, No 2 (2021): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v5i2.21580

Abstract

Along with the development process and globalization impact, the world recently becomes closer and inter-dependence. Responding such global situation, multiculturalism comes to offer solution for a wide range  of issues  associated  with  individual, cultural, ethnical and religious diversities. Understand this sense, multiculturalism is not an optional extra, or it is not something that society want to have it or avoid. For any societies, they need to work for manage diversity not sufficient with celebrating and acknowledging it. Then, social interventions and services  at  any  aspects  of  life  (social,  cultural,  education,  economic  and  political)  need  to integrate  the notion of integrity  and diversity  as parts of multiculturalism.  This paper aims to introduce the need  for understanding  multiculturalism  as a process  that  is always  contextual, affecting significantly on community organizing and education programs.
BARUS AND CAMPHOR IN THE EARLY HISTORY OF ISLAM IN NUSANTARA Nurfaezal Nurfaezal
Asia-Pacific Journal on Religion and Society Vol 5, No 2 (2021): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v5i2.21574

Abstract

The seminar on the entry of Islam into the archipelago in Medan in 1963 has resulted in a decision that Islam had reached the west coast of Sumatra in the 7th century AD, brought by Arab traders. The arrival of Arab traders to the west coast, precisely at the trading port known in the literature as Barus or Fansur, was not to spread Islam. Long before, in fact, they had already arrived in Barus to trade. Among the trade commodities they sought were camphor, frankincense and gold. This means that Barus and camphor had indirectly "invited" the entry of Islam into the archipelago in the early days of Islam through Muslim Arab traders.
SYAHRUR, POLYGAMY, AND CHILD PROTECTION IN INDONESIA Dede Nurohman
Asia-Pacific Journal on Religion and Society Vol 5, No 2 (2021): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v5i2.21575

Abstract

This research examines Syahrur's thoughts on polygamy through his theory and methodology. The concept is connected or sought for its relevance to child protection efforts in Indonesia as reflected in the Child Protection Law No. 23 of 2002. This research is a library in nature, which operationally processes the substance of texts related to the formulation of research problems theoretically and analytically. The approach used is the character approach i.e., the exploration of Muhammad Syahrur's thoughts and theoretical framework. The results of this study reveal that according to Syahrur polygamy can be done as long as it meets several criteria, (1) the number of wives that can be married is 4 with the provision that the first wife may be a virgin or widow who has orphans or not. While the second, third and or fourth wives must be widows who have children. (2) must be able to create fair conditions, either for his wives or his children. This conception has relevance to the child protection law, which is reflected in the following; First, Syahrur's attention to the lives of orphans is part of the Indonesian government's goal of protecting all children in general. Secondly, the importance of family integrity where the mother and father are in it to work together to pay attention to the lives of their children. However, at this point, Syahrur suggests that the child's mother find a foster father by means of polygamy, while the Indonesian government directs her to find an adoptive father or foster father, (3) Syahrur's concept of polygamy can provide a new discourse on the concept of polygamy in Indonesia by linking the Marriage Law 1 of 1974 and Government Regulation No. 10 of 1983 articles 55-59 KH. 10 of 1983 articles 55-59 KHI with the Child Protection Law No. 23 of 2002 which proclaims the need for child protection, and (4) Syahrur's polygamy requirements are in line with the principles of child protection in Indonesia i.e., nondiscrimination, the best interests of the child, the right to life, survival and development, and respect for the child's opinion.
BEING PIOUS MUSLIMS: Religious Devotion and Radicalism in Indonesia Imron Rosidi
Asia-Pacific Journal on Religion and Society Vol 5, No 2 (2021): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v5i2.21577

Abstract

Islamic groups in Indonesia have used several channels to implement their goals.  The sea of people during the 212 action originating from various regions in Indonesia reflected that political Islam in the Indonesian context needed to be reexamined. Using interview and literatures to get data, this article argued that  Indonesian Muslims have not been radical as assumed. They just have a desire to be pious Muslims. During this time there is a misunderstanding among scholars who are involved in Muslim society and Western politicians who tend to be difficult to distinguish between pious and radical Muslims. The tendency that appears on the surface is their high suspicion of Muslims who have the desire to increase the level of piety in practicing their religion. The 212 action which consists of several volumes, is not threatening religious tolerance in Indonesia. It has nothing to do with the strengthening of Islamic radicalism or the anti-minority movement. The movement was only an accumulation of public piety symptoms of the Islamic community in Indonesia.
PESANTREN BETWEEN GLOBALIZATION AND POLITIZATION: Maduranese Pesantren After the Fall of New Order (1998-2007) Fathol Haliq
Asia-Pacific Journal on Religion and Society Vol 5, No 2 (2021): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v5i2.21579

Abstract

After the fall of the Soeharto regime, there has been political euphoria and paradoxical strategies, between populist idealism and political pragmatism. Political pragmatism leaves acute problems in the world of pesantren. Culture-shock, the unpreparedness of pesantren leadership transformation led to a number of interesting strategies from the elders to give the mandate to the young keyae. In this context, there is a tug of war between change and status quo, idealism and educational pragmatism, so that the globalization agenda is not answered anticipatively and progressively. The strategy carried out by pesantren seems unsustainable, broken, pragmatic, and only answers a momentary agenda. On the other hand, pesantrens answer international problems - problems of human rights, humanity, poverty, environment, and global political economy - with steps that are typical of pesantrens, namely "pesantren cultural politics" and community empowerment. The pesantren community argues that moving locally answers global problems. Because the issue of globalization is very close to the pesantren community which covers the community around the pesantren.  Here, the face of globalization is "subdued" with a religious cultural identity that is progressive, pluralist, and sides with weak communities. Not only is the pesantren an agent of globalization, it also reproduces globalization into an empowering face for the community with a pesantren cultural identity. This empowering face can be seen in the empowerment model, at the end of this paper.

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