Applying the dormitory system for thousands of santri (student of Islamic boarding school in Indonesia), Quranic pesantren (Islamic boarding school) has been considered as one of the main culprits in the spread of the coronavirus disease 2019 (COVID-19). Such assumption is created solely from the applicable health protocols and protective measures to avoid COVID-19 transmission in pesantren. As a matter of fact, pesantrens are known to have applied a distinctive way of coping with COVID-19. This study aims to elucidate the (...) theology of health of Quranic pesantren in the face of COVID-19. Research data were generated through observational method on three Quranic pesantrens in Yogyakarta, interviews with caregivers, the COVID-19 task force of the pesantren, santri and documentation related to the handling of COVID-19 in the three pesantrens. The results showed that the Quranic pesantren as a subculture has a distinctive way of dealing with COVID-19 pandemic by integrating modified health protocols in accordance with the actual conditions of the pesantren and by applying rituals of Islamic spirituality by reciting verses of the Qur’an, salawat (prayers for the Prophet), prayers and hizib (prayer for salvation and rejecting calamities). Three pesantrens chose these methods by drawing on the belief that COVID-19 is God’s creature and, thus, it only works on God’s orders and will stop if God wills. In line with this, this study suggests a method for handling COVID-19 by not only emphasising the health protocols and medical procedures but also taking into account the importance of local wisdom. Contribution statement: This article contributes to the strategy of COVID-19 handling by combining the health protocols of COVID-19 and the applicable local wisdom, such as religious ritual as practiced by numerous pesantren in Indonesia. (shrink)

This study evaluates the concept of interreligious dialogue and its relation to Islam. It engages in textual analysis and the historical interpretation of the Qur'an and Sunnah. The analysis includes the treatment of early Muslim rulers, especially the second caliph of Islam ``Umar,'' for the followers of other religions in an attempt to understand the nature of interreligious dialogue in Islam. The research shows how Islam plays a unique role in promoting interreligious dialogue by providing justice, equal rights, and the (...) freedom of religious beliefs and practices of any religion, culture, and civilization as well as accepting all previous prophets as the Prophets of Islam. The study concludes with the strongest emphasis that Islam is a comprehensive religion that advocates harmonious interreligious relationships. It can be taken as a model for mitigating interreligious conflicts and for promoting interreligious harmony and peaceful co-existence in this world of diverse faiths and traditions. (shrink)

This study contributes to the growing interest in how hybrid organizations manage paradoxical social–business tensions. Our empirical case is “impact sourcing”—hybrids in global supply chains that hire staff from disadvantaged communities to provide services to business clients. We identify two major growth orientations—“community-focused” and “client-focused” growth—their inherent tensions and ways that hybrids manage them. The former favors slow growth and manages tensions through highly integrated client and community relations; the latter promotes faster growth and manages client and community relations separately. (...) Both growth orientations address social–business tensions in particular ways, but also create latent constraints that manifest when entrepreneurial aspirations conflict with the current growth path. In presenting and discussing our findings, we introduce preempting management practices of tensions, and the importance of geographic embeddedness and distance to the paradox literature. (shrink)

This study aimed to analyse the contribution of the Sufi order in stemming religion-based violence as a form of the Sufis’ response to rampant violence, extremism and religious radicalism. This study used a qualitative method in which the data were obtained through interviews, observation and documentation. Then they were analysed by using an interactive model. This study was carried out in three Sufi communities of the Sufi order Qadariyah wan Naqshabandiyah (TQN) in Indonesia, namely in Suryalaya Islamic Boarding School, Futuhiyyah (...) Islamic Boarding School Mranggen and Darul Ulum Islamic Boarding School Jombang. The results of the study show that the three TQN orders have the concepts of dhikr and love, which are internalised in the act of Sufism. The Sufi order has the doctrines of love of God, mutual love, discourse of moderation and tolerance towards religion and other groups as the main instruments in the fight against religious radicalism. The resistance of the Sufis to religious radicalism shows that the Sufi order is cornered from attacks by formalist groups in religion. This fact reopens the historical archive of contradictions between the two major currents of Islamic thought and movement, Salafi versus Sufi. The counter-radicalism narrated by the Sufis of the three TQN communities represents their defensive attitude towards the aggressiveness of the textual and radical Salafis. Contribution: This article contributes to prevent and reduce the rise of religious radicalism in Indonesia. The doctrines of tanbih, mahabbah, tolerance and moderatism developed by the Sufis in the three TQN communities became a source of reference and inspiration for resistance to violence and religious radicalism. (shrink)