Hasan Basri M. Nur, Syed Sultan Bee Packeer Mohamed, Nor Azlah Sham Rambely

THE EXISTENCE OF MINORITIES IN THE SPECIFICITY OF ISLAMIC SYIAR IN ACEH, INDONESIA

Introduction

The existence of minorities in the specificity of islamic syiar in aceh, indonesia. Explore how religious minorities coexist with Islamic syi'ar and sharia in Aceh, Indonesia. Despite a Muslim majority, Aceh exhibits historical tolerance, safety, and challenges for harmony.

Abstract

The Majority (98,91%) of Aceh population are Muslims. Other religious followers are hardly in number (minority) in Aceh; Christian (0,79%), Catholic (0,19%), Buddhist (0,11%), and Hinduism (0,00%). The Muslim majority of Aceh population pushed the Indonesian government to granted special right in order to implement Islamic syi’ar and Islamic law in Aceh. Life of minority of other religious followers, often become an attention from Aceh outsiders. Aceh geographic location on international maritime belt allowed its community to get in touched with different civilizations, stimulated openness and tolerance for its peoples. Islamic mission model without violence in Aceh in early days established humanism that make minority fell safe among syi’ar and sharia (Islamic law) implementation in Aceh. Nevertheless, there is little obstacle among believers’ relationship in Aceh Singkil District. To keep believers live in harmony, minorities who are comers to respect local wisdom which are characterized fully with Islamic nuance and protected by Indonesia law. Keywords: Minority, Islamic Syi’ar, Aceh

Review

This abstract presents a timely and socially relevant inquiry into the coexistence of religious minorities within the context of significant Islamic syi'ar and Sharia implementation in Aceh, Indonesia. The paper aims to explore the dynamics of minority presence in a region overwhelmingly dominated by Muslims, focusing on how a historical legacy of openness and non-violent religious propagation has purportedly fostered a sense of safety among minority communities. It touches upon the unique legal framework granting Aceh special autonomy for Islamic law, setting the stage for an examination of interfaith relations under these specific conditions. A key strength highlighted by the abstract is its exploration of the historical and geographical factors that allegedly contribute to Aceh's tolerant environment, such as its location on an international maritime belt and an early model of peaceful Islamic mission. The abstract also commendably identifies a specific area, Aceh Singkil District, where "little obstacle" in believers' relationships exists, suggesting a focused analysis of potential friction points. Furthermore, the paper's emphasis on humanism developed through non-violent means provides an interesting perspective on how Islamic principles might safeguard minority rights and well-being, claiming that minorities "feel safe" amidst the implementation of Islamic law. Despite these promising aspects, the abstract leaves several critical questions unanswered regarding the methodology and depth of analysis. The assertion that minorities "feel safe" and that "humanism" is established requires empirical substantiation, which is not indicated; without details on research methods (e.g., interviews, surveys, legal analysis), it is difficult to assess the rigor of these claims. Moreover, the nature of the "little obstacle" in Aceh Singkil District needs further clarification to understand its scope and implications. The concluding recommendation for minorities, particularly "comers," to respect local wisdom appears somewhat one-sided, potentially overlooking the reciprocal responsibilities of the majority community and the state in upholding universal minority rights. A more balanced perspective detailing the mechanisms by which minority rights are explicitly protected within the Acehnese legal and social framework would significantly strengthen the paper's contribution.

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