Diskriminasi adalah perlakuan yang tidak adil dan tidak seimbang yang dilakukan untuk membedakan individu atau kelompok, berdasarkan sesuatu, biasanya bersifat kategorikal atau atribut-atribut khusus seperti, ras, suku, agama, dan kelas-kelas sosial. Mayoritas penduduk di Aceh merupakan pemeluk agama Islam (99,21%). Penelitian ini berfokus pada analisa gambaran diskriminasi pada masyarakat minoritas khususnya pada kelompok dengan perbedaan keyakinan beragama. Data diperoleh melalui hasil wawancara semi terstruktur pada tiga orang partisipan yang beragama Kristen Protestan yang berada di Banda Aceh. Desain penelitian yang digunakan adalah studi kasus dan analisa deskriptif. Hasil penelitian ini menunjukkan bahwa masyarakat minoritas mendapatkan pembatasan atau hambatan dalam mengekspresikan diri pada ruang publik. Hal yang menyebabkan munculnya diskriminasi adalah adanya prasangka mengenai upaya kristenisasi yang dilakukan oleh kelompok agama minoritas dan adanya regulasi-regulasi (tertulis maupun tidak tertulis) yang dianggap membatasi kesempatan, ruang gerak, dan keberpihakan pada kelompok agama minoritas di ruang publik.Kata kunci: Diskriminasi, Agama, Minoritas, Banda Aceh, Islam

This article aims to discuss women and their access to the public sphere after a long term of the last three decades of armed conflict in Aceh. As many occurred in the other most conflict regions, women are mostly victims of any regime policies, either in political or economic access. This article would like to elaborate more on how women's position perceived within Acehnese society in the post-conflict Aceh since 2005? Furthermore, how are religious doctrines being interpreted regarding women’s issues in the post-conflict Aceh? By combining literature reviews and interviews as the primary source of data collection, this article argues that the long army conflict in Aceh and unfortunate Aceh's current political context are the leading cause of women's position degradation in Aceh and not because of the religious interpretation contestation. Thus, even though the formal sharia implementation has taken place in Aceh since 2002, male political domination and contestation have influenced women's position degradation in contemporary Aceh's public sphere.

This article would like to discuss an Indonesian experience in developing Baitul Mal wat Tamwil (BMT) since 1990’s as an alternative microfinance which based on loss and profit sharing schema that realized a more just economic system. This research is conducted by both bibliographical overviews and empirical investigations. This paper would like to elaborate more on how BMT developed and maintained its capacity and efforts, in providing a more just alternative model instead of interest system which had shown negative spread and pseudo economic growth. This, however, requires emphasizing the main differences between both systems (sharing and interest). It also discusses on how BMT upgraded competitively various attractive products which based on loss and profit sharing. The establishment of BMT in Indonesia could not be separated from the emergence of “creative minority” and “enlightened group” in some campuses in Indonesia to build BMT since 1984, which later followed and developed by Indonesian Muslim Intellectual Association (Ikatan Cendekiawan Muslim Indonesia/ ICMI) since 1991. The research findings showed that the schema which is used by BMT on loss and profit sharing is a real practical effort which then has successfully developed, massively contributed and largely triggered Indonesian economic in the real sector, especially for the small and medium economic scale enterprises (SMES) in order to poverty alleviation. It also reflected as an experiment of early steps in recognizing Islamic economy in Indonesia. BMT also still could survive, even when a huge economic crisis struck Indonesia particularly and South East Asia generally in 1997.

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The most current challenges faced by Moslem in terms of Islamic religious discourse are religious interpretation on gender equality on position men and women. Among long crucial debate related to the issue is position of men and women in testimony, when the place of two women witnesses which are conceived equal to one man. It seems an ambivalent takes place regarding Islamic religious interpretation when many verses mentioned in the Quran and some h} adiths have declared explicitly the same shared opportunity and capacity as well as mutual relation between men and women as vicegerents (khalifah) of God on the earth, meanwhile in the practice which inherited over centuries demonstrated inequality of men and women. This contrast, however, ultimately indicates a tension between Islam that ethically egalitarian and historically determined. This article tries to seek an Islamic view of justice on women testimony by arguing the importance of contextualizing interpretation by revitalizing appropriate maxim of Quran exegetes and up grading maqa> s} id studies in order to find a more equal and just religious interpretation on women in Islam.Di antara tantangan terbesar yang dihadapi Muslim saat ini terkait diskursus keagamaan Islam adalah pemahaman keagamaan tentang persamaan gender antara pria dan wanita. Termasuk perdebatan panjang dalam masalah itu adalah dalam persoalan kesaksian, yang mana kesaksian dua wanita kerap diposisikan setara dengan seorang pria. Kelihatannya terjadi ambivalensi di sini manakala banyak ayat Al-Qur'an dan hadits menyebutkan secara terang-benderang kesamaan kesempatan dan kapasitas yang dimiliki oleh pria dan wanita dalam mengemban tugasnya sebagai khalifah di muka bumi. Sementara dalam tataran praktis, seperti yang telah terwariskan sepanjang abad, menampakkan ketidaksetaraan antara pria dan wanita. Anomali ini, pada gilirannya, menunjukkan tekanan yang saling tarik-menarik antara Islam yang secara etis sangat egaliter dengan historisitas yang kian determinan. Artikel ini berupaya mencari pandangan Islam tentang keadilan terkait kesaksian wanita berargumenkan pentingnya kontekstualisasi interpretasi dengan merevitalisasi kaidah-kaidah penfasiran Al-Qur'an yang lebih sesuai serta penekanan pada urgennya