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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 68 Documents
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DIALOGUE AND DIALECTIC BETWEEN ISLAM AND LOCAL CULTURE IN ECONOMICS AS A REPRESENTATION OF INDONESIAN ISLAM Nur Kholis
Asia-Pacific Journal on Religion and Society Vol 6, No 1 (2022): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v6i1.21642

Abstract

This paper examines dialogue and dialectic between Islam and local culture in economics as a representation of Indonesian Islam. Islamic teachings in Indonesia have particular characters compared to Islamic tradition in some other Muslim countries. According to many researches, Islam in Indonesia is accommodative – Islam which tends to compromise with situation and condition in Indonesia, particularly social-political condition in a certain time. Dialogue and dialectic between Islam and local culture in economic sector as the representation of Indonesian Islam can be seen from many Islamic economic activities in the society. Some of economic activities practiced in Indonesia are : rejection to the practice of riba, implementation of profit sharing.
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.
ISLAM, POLITICS AND SOCIETY IN ASIA-PACIFIC Sofiandi Sofiandi; Imam Hanafi
Asia-Pacific Journal on Religion and Society Vol 6, No 2 (2022): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v6i2.21652

Abstract

This article highlights the phenomenon of Islam and its crucial role in the Asia-Pacific region and its relationship with geopolitics, foreign policy and national and regional security amidst the wave of radicalism that is always associated with Islam. The focus of the study is on three key countries Pakistan, Malaysia and Indonesia, as the countries with the largest Muslim majorities in the world, though there are significant historical and current differences in the role played by Islam, each of these countries is to a greater or lesser extent searching for an accommodation involving organized Islam.
THE RADICALIZATION OF ISLAM THROUGH SEMI-STATE INSTITUTIONS: A Case Study of the Role of MUI after the New Order Ahmad Zainul Hamdi
Asia-Pacific Journal on Religion and Society Vol 6, No 1 (2022): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v6i1.21631

Abstract

At the beginning of its formation, MUI showed itself as a religious institution whose fatwas were often supportive of government policies. After the political reformation in 1998, MUI tried to voice its demands and try to get a new role. In this situation, the most ready force was conservative Muslims who started to enter MUI in the late 1990s and then added by the entry of some radical Islamic groups just before the fall of Soeharto in 1998. The inevitable consequence was the changing nature of MUI from an apolitical organization to a political tool played by these Muslim groups. Controlling MUI is one of the strategies of radical-conservative Islamic groups to achieve their political agendas. They use two strategies: non-structural and structural. Non-structural strategies are carried out through demonstrations, intimidation, and attacking people or groups seen as enemies of Islam. Meanwhile, structural strategies are carried out by forming or cooperating with Islamist political parties, alliances with state forces that are considered powerful such as the military, and controlling or controlling semi-state Islamic institutions such as the MUI. Controlling the MUI has given radical Muslim groups two advantages: first, to Islamize Indonesia from within and second, Islamic legitimacy for its various non-structural activities. When radical-conservative Muslims succeed in controlling the MUI, their Islamic views can be easily propagated because their voice has become the voice of the MUI which, in some cases, is claimed to be the official voice of the Indonesian government and Muslims.
ISLAMIC EDUCATION FOR SEA MULTICULTURAL SOCIETY Raihani Raihani
Asia-Pacific Journal on Religion and Society Vol 6, No 2 (2022): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v6i2.21643

Abstract

Religious education in schools in many of Southeast Asian countries is compulsory. In the Malay-Muslim majority countries, Islamic education like other religions education is a must, and the governments mandate and support it fully as part of the national education system. Islamic education is, however, often described in media as a hotbed for radicalization. Although most of this description is not valid, the tendency of some Islamic schools to become less moderate and less tolerant has been evident by the growing numbers of schools which are influenced by radical ideologies of Islam such as Salafism. Based on analysis of Islamic education practices in some SEA countries and Grimmit’s theory of religious education, this paper proposes a model of Islamic education which may be useful in shaping the Islamic religion classes to respond to challenges of religious and cultural diversity. This model is an initial thought of how to design a more humanist religion class, therefore, open for further debates and refinements
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.
ISLAM AND PLURALISM: A Religious-Sociologic Analysis on the Role of Indonesian Muslims in Strengthening Social Integration Abdullah Idi
Asia-Pacific Journal on Religion and Society Vol 6, No 1 (2022): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v6i1.21632

Abstract

It appears that the threat or problem of social and national disintegration is an integral part of the process of Indonesian national history. Since 1997, Indonesia still faces various social crises such as corruption, poverty, low or education backwardness, unemployment, crime, illegal logging, ethnic and community problems, religious conflicts and separatism. As a result, these conditions have led to a declining sense of nationalism which then increases the potential for social and national disintegration. For example, when President Susilo Bambang Yudhoyono visited Ambon some time ago, we were shocked by the Peak Lele dance performed by supporters of the RMS movement in Ambon. GAM supporters then formed a local political party called the Free Aceh Movement Party. Supporters of the Organization for a Free Papua (OPM) raise the Morning Star flag to signal the existence of the Free Papua Movement. Therefore, all elements of the Indonesian nation should take responsibility and play an active role in strengthening the unity of this nation. Like other elements of the nation, Indonesian Muslims, as the country's majority, are also responsible and must play an active role in strengthening the country's unity and integrity. On this topic, this article focuses on a conceptual analysis of the relationship between Islam and pluralism, and then elaborates on the extent to which Indonesian Muslims play a role in promoting social and ethnic integration in a pluralistic Indonesian society.
SIAK, RIAU AND TERENGGANU, MALAYSIA: The Genetic Relation of the Malay Archipelago Diaspora Ellya Roza; Taufik Eka Osvi Arrahim; Violeta Inayah Pama
Asia-Pacific Journal on Religion and Society Vol 6, No 2 (2022): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v6i2.21644

Abstract

This paper aims to analyze the genetic ties of Siak and Terengganu, Malaysia as a Malay Diaspora group in the archipelago that once outperformed the world in its time, especially in the trade economy. This article is the result of a research library where the search for data does not need to go to the field, but simply by analyzing various sources, both primary and secondary which ultimately results in interpretation as the implementation of content analysis. As for the results of the analysis of various data sources, it is no secret that the Malay diaspora is the dominant group in the archipelago even though the Malay Kingdom of Melaka fell to the Portuguese in 1511 and the Malay Kingdom of Johor has also experienced a throne crisis since the death of Sultan Mahmud Shah II in 1699. This situation Raja Kecil took the opportunity by controlling Johor so he was crowned the 12th Sultan of Johor with the title Sultan Abdul Jalil Rahmat Syah. Meanwhile, the former Sultan of Johor fled to Terengganu to live with his majesty Tun Zainal Abidin (the first Sultan of Terengganu). It means that the king is the father of Tengku Kamariah, the wife of Raja Kecil, who founded the Siak Kingdom in 1723. Then after the death of Sultan Sulaiman, Sultan Mansur returned to Terengganu. In 1761, Treasurer Tun Hassan of Johor and Sultan Ismail of Siak sent letters to Sultan Mansur Terengganu asking for help against the Bugis in Riau. Sultan Terengganu agreed to help them but before the war in 1763 Sultan Ismail had married Tengku Tipah, daughter of Sultan Mansur Terengganu. This means that there is a relationship between Siak and Terengganu. When Tengku Yahya, son of Sultan Ismail, became Sultan of Siak, there was a cup de tat in the Kingdom of Siak, the king fled to Terengganu and died in Dungun. At another time, Tengku Ahmad son of Sultan Zainal Abidin II fled to Riau and married the daughter of the King of Siak named Tengku Puteri by giving a dowry to a country called Dungun
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.
PASSOMPE’S TRADITION: Tracing Back the Maritime Culture of South Sulawesi’s People in Southeast Asia before the 16th Century Ridhwan Ridhwan
Asia-Pacific Journal on Religion and Society Vol 6, No 1 (2022): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v6i1.21634

Abstract

This article examines the traces of South Sulawesi's maritime culture in Southeast Asia and before the sixteenth century. The choice of a period prior to the 16th century is based on the fact that existing literature on the subject generally mentions the involvement of South Sulawesi merchant seamen in trade in Southeast Asia and even Asia, which occurred in the first half of the 20th century AD 16 century or earliest second half of the 15th century. These writings always refer to the 1512 voyages of the Portuguese navigator Tom Pires, who found merchants from the island of Macassar establishing trade with various parts of Southeast Asia. However, based on the authors' assessment of available external and local sources, it is concluded that their involvement dates back to the first century AD.

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