Journal title : Jurnal Sosiologi Agama Indonesia (JSAI) Editor in Chief : Dr. Sehat Ihsan Shadiqin, M.Ag Frequency : 3 issues per year (March, July, November) DOI : Prefix 10.22373 Online ISSN : 2722-6700 Managing Editor : Khairul Amin, M. Sos Publisher : Program Studi Sosiologi Agama UIN Ar-raniry Citation Analysis : DOAJ | Sinta 3 | Garuda | Scholar Jurnal Sosiologi Agama Indonesia (JSAI) is a peer-reviewed, open-access interdisciplinary scholarly journal published by the Department of Sociology of Religion, Faculty of Ushuluddin and Philosophy, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia. Established in 2020, JSAI is published exclusively online three times a year, in March, July, and November. JSAI publishes original empirical, theoretical, conceptual, historical, and review articles focusing on the sociology of religion and the socio-religious dimensions of social life. The journal examines relationships among religion, society, culture, institutions, identities, moral values, and social change. It also welcomes interdisciplinary social sciences and humanities research that makes a substantive contribution to understanding religious or socio-religious phenomena in Indonesia, Southeast Asia, and wider comparative or transnational contexts. Manuscripts that pass the initial editorial screening are normally evaluated by at least two independent reviewers through a double-anonymized peer-review process. Editorial decisions are based on originality, academic contribution, theoretical and methodological quality, evidential adequacy, ethical compliance, and relevance to the journal’s aims and scope.
Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia
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Structured Qur’anic Learning, Religious Habituation, and Teacher Practice: A Case Study of the Taisir Method
Structured Qur’anic instruction in early childhood education can organize basic reading activities alongside recurring religious practices, classroom routines, and teacher discipline. This study examined the implementation of the Taisir Method at TK Ulumul Qur’an, the religious and social habituation observed among selected pupils, and the participating teacher’s reported pedagogical and religious practices within changing educational conditions. A qualitative descriptive case-study design was employed. Formal data collection was conducted in April 2026 through systematically recorded classroom observations, semistructured interviews with the principal and one teacher, naturalistic conversations with two purposively selected pupils, and analysis of learning records and school documents. The researcher’s prior engagement as a teacher at the school for approximately one academic year provided contextual familiarity with recurring instructional routines. The findings showed that the method organized Qur’anic instruction through the sequential stages of ra’a (seeing), sami’a (listening), and qara’a (reading), supported by small-group learning, collective repetition, individual recitation, gradual targets, and written progress monitoring. The selected pupils repeatedly participated in explicitly religious practices, including prayer and respectful greetings, as well as broader classroom routines involving orderly turn-taking and responsibility for learning materials. The participating teacher reported that the method provided a more systematic framework for lesson preparation, pronunciation modeling, individual evaluation, time management, patience, and religious modeling. The study concludes that, within the institution studied, the Taisir Method connected instructional organization, school-based religious and social habituation, and the participating teacher’s pedagogical practice.
Copyright (c) 2026 Adinda Al Husna Br Simbolon, Dahlia Lubis https://creativecommons.org/licenses/by-nc-sa/4.0
Platform-Mediated Devotion and Institutionalized Charisma: Digital Rituals of Majelis Rasulullah in Indonesia
Digital religion research has extensively examined online preaching, religious influencers, and changing religious authority, but less attention has been given to how digital platforms mediate collective ritual and reproduce the charisma of deceased religious leaders. This study examines how Majelis Rasulullah SAW uses digital platforms to mediate devotional performance, ritual participation, and the institutionalized charisma of its founder, Habib Munzir Al-Musawa. It employed a qualitative case study based on digital observation and limited offline participant observation conducted from February to May 2026. The digital dataset comprised approximately 130 Instagram posts, content from the organization’s official website, and the YouTube livestream and live-chat interactions associated with the Thirteenth Haul Akbar of Habib Munzir. The data were analyzed thematically using Weber’s concepts of charismatic authority and routinization, Joosse’s concept of charismatic aristocracy, and Campbell’s framework of networked religion. The findings show that the website primarily functions as an informational archive, whereas Instagram facilitates ritual mobilization, logistical coordination, and post-event circulation. YouTube enables geographically dispersed audiences to follow and respond to the ritual synchronously while making religious intermediaries and devotional performances publicly visible. However, engagement metrics and live-chat activity indicate visibility and participation rather than direct evidence of devotion or charismatic recognition. The study argues that Majelis Rasulullah’s digital presence represents selective platformization: official digital channels extend established offline rituals by selecting and circulating event information, ritual images, religious figures, and organizational messages while maintaining institutional control over communication. Platform-mediated charisma is therefore reproduced through commemorative ritual, visible intermediaries, organizational curation, and the convergence of online and offline participation.
Copyright (c) 2026 Fitria Zahrah Asyathri https://creativecommons.org/licenses/by-nc-sa/4.0
Community of Practice, Andragogical Learning, and Spiritual Resilience among Ojol Drivers: The Ojol Mengaji Case in Yogyakarta
Platform-based motorcycle-taxi drivers in Indonesia work under conditions marked by income uncertainty, irregular demand, and limited employment protection. Although religious communities may provide social and spiritual resources, little is known about how profession-based religious learning is organized in response to the occupational circumstances of gig workers. This study examines how Community of Practice (CoP) arrangements and andragogical learning practices are experienced in relation to participants’ accounts of spiritual resilience in the Ojol Mengaji community in Yogyakarta. Using a qualitative single-case design, the study involved four purposively selected participants: an executive committee member, a religious instructor, a member with a convert background, and a member without a convert background. Data were collected through semi-structured interviews, direct observation of one community session, and a review of attendance records and learning-module frameworks. The data were analyzed through condensation, display, and conclusion drawing and verification. The findings indicate that Quranic learning provided a shared domain, while a common occupational identity facilitated peer interaction and mutual assistance. Off-peak scheduling, flexible attendance, gradual correction, and attention to participants’ prior experiences made religious learning more compatible with adult platform workers’ circumstances. Participants associated these arrangements with greater comfort in Quranic learning, social connection, and continued religious engagement alongside work. The findings suggest that individual spiritual meaning-making may be supported through community relationships and context-responsive learning. This study contributes a context-specific account of how profession-based nonformal religious education can connect occupational solidarity, adult learning, and spiritual meaning-making under precarious working conditions.
Copyright (c) 2026 Muhammad Aushaf Rakan, Anisa Dwi Makrufi https://creativecommons.org/licenses/by-nc-sa/4.0
Religious Moderation through Prophetic Ethics: Qur’anic Principles, the Medinan Experience, and Indonesian Moderation Discourse
Religious moderation in Indonesia is commonly articulated through policy indicators intended to support peaceful coexistence, yet Qur’anic ethics, the Medinan experience, and contemporary moderation discourse are frequently examined as separate domains. This article analyzes how selected Qur’anic texts and the Medinan experience can inform an ethical reading of religious moderation in contemporary Indonesia. It employs qualitative library research that combines a thematic reading of Q.S. Al-Hujurat 49:13, Q.S. Al-Anbiya 21:107, Q.S. An-Nisa 4:135, and Q.S. Al-Baqarah 2:256; a historical-contextual reading of scholarly accounts of the Charter of Medina; and a conceptual comparison with Indonesia’s religious moderation framework and selected studies of religious and digital discourse. The analysis identifies three interrelated ethical dimensions—humanization, liberation, and transcendence—from which five principles are derived: human dignity, justice, transcendental accountability, inclusivity, and social responsibility. The Medinan experience illustrates how distinct communal identities could coexist within an arrangement of reciprocal obligations, although it cannot be treated as a directly transferable model of modern governance. In the Indonesian context, the prophetic framework complements existing policy indicators by foregrounding ethical questions concerning dignity, coercion, unequal treatment, and moral accountability. The article contributes a heuristic framework for evaluating religious moderation without presenting it as an empirically validated theory or an alternative administrative model.
Copyright (c) 2026 Elok Faiqoh, M Zainuddin, Ahmad Izzuddin https://creativecommons.org/licenses/by-nc-sa/4.0
Confucian Social Ethics amid Modernization: An Exploratory Study of Generation Z Adherents in Medan, Indonesia
Modernization and digitally mediated communication have changed the settings in which inherited religious ethics are interpreted and practiced. Existing studies of Confucianism in Indonesia have largely emphasized doctrinal and historical questions, leaving the everyday ethical interpretations of young adherents less examined. This study explores how three Generation Z Confucian adherents in the Jalan Gunung Krakatau community of Medan understand and apply Confucian values in family, community, and digital interactions, as well as how they perceive the challenges of modernization. The study used an exploratory qualitative descriptive design. Participants were selected purposively, and data were collected through face-to-face semi-structured interviews conducted on May 8, 2026, with contextual field notes used to document the interview setting. The data were coded and organized thematically. The participants understood Ren, Yi, Li, Zhi, Xin, and Xiao as an interconnected moral framework rather than as abstract doctrine. Filial respect, compassion, practical assistance, tolerance, appropriate communication, considered judgment, and trustworthiness emerged as the main expressions of social ethics in their accounts. Modernization was not described as eliminating these values; it created tensions between personal aspirations and relational duties, traditional propriety and informal communication, and technological opportunity and ethical responsibility. Within this bounded setting, the continuity of Confucian ethics rested on reinterpretation and everyday application rather than unchanged repetition. These findings provide a context-specific account and are not intended to represent Confucian Generation Z more broadly.
Copyright (c) 2026 Anya Dwi Aprilia Nasution, Mhd. Syahminan https://creativecommons.org/licenses/by-nc-sa/4.0
Reconciliation and Relational Continuity: Social Stabilization as a Conceptual Lens on Jingitiu Communal Practices in Sabu Raijua
Formal or symbolic reconciliation does not necessarily ensure the continuity of repaired relationships. Existing scholarship addresses forgiveness, intergroup contact, structural constraints, social reintegration, and everyday peace, but the mechanisms through which relational order is maintained remain distributed across these bodies of literature. This article examines how documented Jingitiu communal practices in Sabu Raijua, Indonesia, can inform this problem and develops social stabilization as a provisional analytical category. The study combines qualitative document analysis with an integrative conceptual review. Its documentary corpus comprises scholarship on reconciliation and peacebuilding together with published ethnographic, historical, and community-based documentation concerning Jingitiu belief, ritual practice, customary authority, and communal life. The comparative analysis identifies four documented features potentially relevant to relational continuity: continuing customary authority, repeated communal participation, collective memory, and a shared moral framework. These features do not demonstrate a standardized Jingitiu reconciliation procedure or causal effects on long-term peace. Instead, they provide a context-bound basis for conceptualizing how repaired relationships may be maintained through recurring institutions, practices, and systems of meaning. Social stabilization is therefore proposed as a heuristic lens rather than a confirmed chronological stage or measured outcome of reconciliation. Direct observation of disputes, interviews with the parties involved and Mone Ama members, and longitudinal research are required to examine its empirical operation and its relationship to power, exclusion, and justice.
Copyright (c) 2026 Chandra Ikatyas Widiastuti Rohi, Izak Yohan Matriks Lattu, Yusak Budi Setyawan https://creativecommons.org/licenses/by-nc-sa/4.0
Negotiating Religious Practices and Islamic Values: Experiences of Pesantren Alumni in Higher Education
The transition from a structured pesantren environment to university life requires students to manage their religious commitments under less direct institutional regulation. Previous research has often treated ritual regularity, spirituality, and value internalization as interchangeable, leaving insufficient explanation of how pesantren alumni interpret continuity and change in their religious lives. This study examines reported changes in spiritual and religious experience, the continuation and reinterpretation of Islamic educational values, and the internal and external conditions associated with these processes. A qualitative descriptive design was employed with seven sixth-semester students in an Islamic Religious Education program who had attended a pesantren for at least three years. Data were collected through one semi-structured interview lasting 20–40 minutes with each participant and analyzed using data condensation, data display, and conclusion drawing and verification. The findings show varied rather than uniform trajectories. Five participants reported reduced consistency in one or more practices, including punctual prayer, tahajjud, Qur’anic recitation, memorization, and muraja’ah. These adjustments did not necessarily coincide with the abandonment of Islamic values. Participants described continuing to apply sincerity, discipline, responsibility, moral conduct, consistency, independence, and self-control in academic and social life. Some also reported more reflective interpretations of religious teachings, while others maintained earlier understandings. Personal awareness, self-regulation, peers, family support, campus culture, living arrangements, and academic demands shaped these reported experiences. By distinguishing ritual consistency, value continuity, and reflective religious meaning, the study offers a contextually bounded account of how pesantren alumni negotiate religious commitments in higher education. The findings represent retrospective self-reports and do not establish longitudinal or causal changes in spirituality.
Copyright (c) 2026 Nur Alita Damayanti, Anisa Dwi Makrufi https://creativecommons.org/licenses/by-nc-sa/4.0
Communal Meaning and Religious Boundaries: Lived Religion at the Negeri Church in Waraka, Central Maluku
Sacred places are often understood primarily through their institutional ownership and formal religious functions. Less attention has been paid to how a sacred place associated with one religious tradition may acquire wider communal meaning without losing its particular religious identity. This study examines how Protestant, Muslim, and Catholic residents of Negeri Waraka interpret the Negeri Church and how collective memory, the Nazar Negeri, customary authority, and religious boundaries shape its social meaning. The study used a qualitative, focused ethnographic approach. Fieldwork was conducted in Waraka, Central Maluku, from December 2025 to January 2026 and involved 16 purposively selected participants, including customary authorities, religious leaders, village representatives, and residents from the three religious communities. Data were collected through semi-structured interviews, open observer-as-participant fieldwork, field notes, photographs, and relevant documents and were analyzed thematically. The findings show that the church remains a Protestant liturgical space while also functioning as a material reference point for Waraka’s collective history and communal identity. The annual Nazar Negeri connects the Raja’s house and the church through differentiated participation: Protestant residents retain liturgical authority, whereas Muslim and Catholic residents participate through customary and civic roles. The continuity of this arrangement depends on collective memory and the mediating authority of the Raja, Saniri Negeri, and religious leaders. The Waraka case demonstrates that the communal significance of a sacred place does not require the erasure of religious boundaries. Instead, shared meaning is produced through negotiated participation, customary belonging, and the continuing recognition of religious difference.
Copyright (c) 2026 Petra Lailossa, Izak Y.M Lattu, Irene Ludji https://creativecommons.org/licenses/by-nc-sa/4.0
Kinship Relations and Geographic Constraints in the Social Integration of Meratus Muslim Converts: A Case Study from Patikalain, Indonesia
Religious conversion in remote indigenous communities involves both changes in religious affiliation and the reorganization of social relationships and access to religious resources. Previous studies of Meratus Muslim converts have examined religious guidance, economic empowerment, and cultural adaptation, but the interaction between kinship relations and geographically constrained institutional access remains less clearly understood. This qualitative single-case study examines how these conditions shaped the social integration experiences of Muslim converts in Patikalain, South Kalimantan, Indonesia. Data were collected between February and March 2026 through semi-structured interviews with two converts, a customary leader, and an Islamic preacher, supplemented by four field visits and a review of the 2024 local profile. The data were analyzed through iterative coding, categorization, data display, and theoretically informed interpretation. The two converts described different kinship-mediated pathways to Islam: gradual parental socialization and social validation through observing relatives and community members. The customary leader reported no open conflict over conversion, while field observations and the preacher’s account indicated that difficult access, long distances, and limited communication constrained the regularity of formal religious guidance. The findings identify kinship relations as an immediate source of social connection and geographic conditions as a constraint on institutional religious access. These patterns are context-specific and support the need for regular, culturally responsive guidance rather than a standardized model of intervention.
Copyright (c) 2026 M. Sandri Ansari, Masdar Hilmy, Desi Erawati https://creativecommons.org/licenses/by-nc-sa/4.0
Post-Umrah Meaning-Making among Chinese Indonesian Muslim Converts: An Interpretive Qualitative Study
Religious conversion involves ongoing negotiations of identity, social relationships, religious practice, and life meaning. Although previous studies have examined Chinese Indonesian converts and the spiritual dimensions of Umrah, little is known about how converts retrospectively connect pilgrimage experiences with post-conversion difficulties and everyday life. This study examines how Chinese Indonesian Muslim converts interpreted significant experiences during Umrah and related them to reported changes in life meaning. It used a qualitative descriptive design with an interpretive orientation. Five participants were recruited through purposive and snowball sampling. Data were collected from January to March 2026 through three synchronous online semi-structured interviews and two written responses based on the same open-ended guide and were then analyzed thematically. Two themes were identified. First, participants interpreted encounters at sacred sites through awe, crying, calmness, surrender, perceived closeness to God, and perceived divine assistance. Second, they connected these experiences with greater acceptance of adversity, religious confidence, continued religious learning, and changes in worship or everyday conduct. These accounts were embedded in earlier family disagreement, social pressure, and identity negotiation, and their depth varied across participants. Umrah therefore appeared as a symbolic and emotional reference point within continuing meaning-making rather than as an independent cause of psychological recovery or uniform long-term transformation. The study contributes an interpretive account of how pilgrimage memories, conversion histories, religious identity, and social relationships intersect in the post-conversion narratives of Chinese Indonesian Muslims.
Copyright (c) 2026 Nur Indaturrohmah, Kurnia Muhajarah https://creativecommons.org/licenses/by-nc-sa/4.0
The Text–Culture–Living Hadith Model: An Anthropologically Informed Framework for Hadith Contextualization
Hadith contextualization requires a method that preserves textual authority while accounting for the historical, cultural, and social conditions relevant to interpretation. Existing studies have examined contextual criticism, anthropological approaches, and living hadith, but these components are not always organized into an explicit analytical sequence with clearly differentiated evidentiary functions. This article formulates the Text–Culture–Living Hadith model as an anthropologically informed framework for hadith contextualization. It employs qualitative library research, content analysis, and conceptual synthesis of hadith sources, methodological scholarship, anthropological studies of Muslim practice, and living hadith research. The framework comprises seven stages: textual identification, attributed evaluation of hadith status, examination of asbab al-wurud and related reports, sociohistorical and cultural analysis, analysis of normative purpose and cultural form, examination of documented reception, and contemporary contextualization. Its application to the report “Whoever has hair should honor it” identifies the source as Sunan Abi Dawud, hadith 4163, and distinguishes it from the related report concerning disheveled hair in hadith 4062. The analysis shows that textual evidence, historical inference, social reception, and contemporary interpretation must be treated as related but non-equivalent forms of evidence. The model contributes a transparent procedural framework for connecting hadith criticism with cultural and reception analysis. It remains a conceptual proposal whose empirical usefulness requires testing through clearly defined textual corpora and field-based studies of Muslim reception.
Copyright (c) 2026 Nazilatul Widad, Fahrur Razi https://creativecommons.org/licenses/by-nc-sa/4.0
Genealogical Custodianship and Layered Authority: Heritage Governance at the Amangkurat I Tomb, Indonesia
Religious tourism governance becomes complex when ritual authority, heritage administration, tourism planning, devotional recognition, and local livelihoods overlap. Existing studies emphasize collaboration and service improvement but provide limited explanations of how formal coordination can be introduced at sites where genealogical custodianship constitutes part of the governance structure. This study examines how sacred authority, genealogical custodianship, and cultural-heritage governance shape the management of the Amangkurat I Tomb; identifies the associated power relations and institutional problems; and formulates a context-sensitive institutional initiation strategy. A qualitative case study was conducted in January 2026 with 21 purposively selected informants comprising a key custodian, repeat pilgrims, nearby residents, local traders, and government officials. Data from interviews, non-participant observation, and documentary sources were examined through coding, triangulation, and interpretive comparison. The findings show that the authority of the abdi dalem derives from genealogical succession, reported court appointment, ritual service, and recognition by pilgrims. This authority coexists with cultural-heritage regulation, tourism planning, community interests, and local livelihoods, but these domains are not connected through a documented cross-actor mechanism. The resulting problems include concentrated custodial workloads, incomplete visitor records, pressure on facilities during peak periods, contested historical narratives, limited community consultation, and concerns about the position of local traders. The study formulates a six-stage institutional initiation strategy beginning with authority mapping and a limited coordination forum before administrative, legal, promotional, or physical development. This strategy is an analytical proposal rather than an implemented model. The study contributes a layered-authority perspective in which institutional development connects, rather than replaces, genealogical and ritual custodianship.
Copyright (c) 2026 Zikhra Dwi Imania, Lukmanul Hakim, Dedy Susanto https://creativecommons.org/licenses/by-nc-sa/4.0
Constructing “Nobility” around a Later-Married Wife: Natal-Family Meaning-Making under Charismatic Religious Authority in Indonesia
Polygyny remains a contested religious and social practice in Indonesia, but research has rarely examined how a wife’s natal family participates in legitimizing a subsequent marriage. This article examines how a later-married wife and her natal family constructed “nobility” as a counter-narrative to stigma and how the charismatic authority of a kiai (Muslim religious leader) mediated their reception of Qur’an 4:3. The analysis draws on an interpretive qualitative single-case study conducted from January through early July 2026 in an anonymized Islamic study-circle community in West Java. Data were collected through participant observation and in-depth interviews with the wife, three members of her natal family, and three external informants. The material was coded manually and iteratively, then interpreted through the Living Qur’an perspective and Berger and Luckmann’s social constructionist framework of externalization, objectivation, and internalization. The findings show that “nobility” was externalized through material provision, redistribution, giving practices, and domestic hierarchy; objectivated through repeated narratives about religious knowledge, household provision, and social influence; and internalized through marital reasoning, forms of address, spatial conduct, and deference to religious authority. The family’s reception of Qur’an 4:3 was mediated primarily through accounts of the kiai’s biography rather than an observed formal exegesis of the verse. External informants questioned his marital conduct, the meaning of consent, and whether material prosperity constituted blessing. The case therefore shows that the natal family actively participated in producing marital legitimacy, although this construction remained contextual and contested rather than theologically conclusive or uniformly accepted.
Copyright (c) 2026 Yuda Agung Nugraha, Asep Munawar Iqbal https://creativecommons.org/licenses/by-nc-sa/4.0
Beyond the Protestant Ethic: Religion, Economic Subjectivity, and Moral Critique in a Post-Weberian World
Religious ethics remain entangled with economic conduct even as capitalism becomes increasingly neoliberal and digitally mediated. This article revisits Weber’s account of the Protestant ethic to examine that entanglement under postsecular conditions and asks how non-Western religious practices complicate linear narratives of rationalization, disenchantment, and religious decline. Employing a critical conceptual review, the study purposively synthesizes foundational Weberian works, critical interventions by Asad, Taylor, and Foucault, and contemporary scholarship on neoliberalism, moral economy, Islamic entrepreneurship, digital religion, religious authority, and eco-spirituality. Indonesian studies serve as contextual illustrations rather than representative evidence. The analysis develops three interrelated movements: rationalization, re-enchantment, and the return of the spirit. These movements are not sequential historical stages but processes that may coexist within the same religious-economic practice. The conceptual synthesis indicates that religion is neither external to capitalism nor inherently resistant to it. Religious ethics may reinforce entrepreneurial self-discipline, platform visibility, and market adaptation while also sustaining moral critiques of inequality, commodification, and ecological harm. The article therefore offers a diagnostic framework for examining the ambivalent formation of economic subjectivity across religious and cultural contexts. Because the corpus is purposive and non-exhaustive, the argument is conceptual and does not establish prevalence or causality.
Copyright (c) 2026 Mahatva Yoga Adi Pradana, Muhamad Faturahman https://creativecommons.org/licenses/by-nc-sa/4.0
Muakhi as a Relational Resource in House-of-Worship Disputes: Anjau Silau and FKUB Mediation in Bandar Lampung
Disputes over houses of worship in Indonesia are often treated as regulatory problems, although their development also reflects unequal majority–minority relations, contested building use, local opposition, and limited communication. This article examines how muakhi, a Lampung conception of brotherhood or socially constituted kinship, was interpreted and translated into anjau silau, a relational practice of visiting and dialogue, in the GKKD and GPIN disputes in Bandar Lampung. It also examines how the Forum for Religious Harmony (FKUB) connected these culturally grounded practices with formal mediation. The study employed a qualitative multiple-case design based on interviews with 11 purposively selected informants and relevant case documents. Within-case and cross-case thematic analyses were used to compare the disputes’ trajectories, cultural interpretations, communication practices, mediation processes, and immediate arrangements. The findings show that participants associated muakhi with brotherhood, mutual recognition, visiting, listening, and deliberation rather than with a single formal customary procedure. Its most observable enactment in the two cases was anjau silau. However, the documented visits occurred primarily after tensions had emerged and were perceived as helping reopen communication and limit further escalation rather than preventing the original disputes. FKUB connected these relational practices with multiparty meetings and administrative negotiations. Mediation produced a temporary worship arrangement in the GPIN case, whereas the available evidence does not establish a conclusive settlement in the GKKD case. The findings suggest that muakhi can provide a culturally intelligible relational resource for mediation when its application remains inclusive, consistent with religious rights, and connected to transparent institutional procedures.
Copyright (c) 2026 Ahmad Zarkasi, Luthfi Salim, Ellya Rosana https://creativecommons.org/licenses/by-nc-sa/4.0
Hypno-NLP in Hindu Theological Education: Institutional Rationale, Cultural Adaptation, and Stakeholder Perceptions in Bali
Little is known about how scientifically contested psychological approaches are incorporated into Hindu theological education. This study examines the institutional rationale for integrating Hypno-Neuro-Linguistic Programming (Hypno-NLP) into the Level 1 Hindu Theology Course at Pinandita Sanggraha Nusantara, Bali Regional Coordinating Unit (PSN Korwil Bali), its instructional and cultural adaptation, and stakeholders’ perceptions of its implications for religious authority, communication, and the internalization of Hindu values. A qualitative single-case study was conducted using semi-structured interviews with eight informants: one institutional leader, one instructor, four participants serving as Pamangku (Balinese Hindu ritual officiants), and two recipients of their religious services. The data also included four audiovisual course recordings totaling approximately seven hours and forty minutes and relevant institutional documents. The materials were analyzed thematically by comparing institutional, instructional, participant, community, observational, and documentary sources. The institution introduced Hypno-NLP to complement theological and ritual instruction with communication-oriented material. The course combined conceptual explanation, pre-talk, demonstrations, exercises, discussion, and reflection, adapted through Indonesian and Balinese, respectful forms of address, and examples from Hindu ritual contexts. Participants perceived selected elements as relevant to calmness, confidence, communicative flexibility, and interaction with devotees, while two service recipients positively described preliminary dialogue, ritual explanation, and religious advice. Religious communication was the most consistently perceived area of relevance; evidence concerning religious authority and value internalization remained limited and subjective. The findings do not establish causal, clinical, spiritual, or community-wide effects. They support a cautious distinction between generally applicable communication practices and contested claims concerning NLP, anchoring, and subconscious programming.
Copyright (c) 2026 I Gusti Lanang Agung Suandewa, I Nyoman Ananda, I Made Arsa Wiguna https://creativecommons.org/licenses/by-nc-sa/4.0
Constructing Moral Expectations and Social Recognition: A Qualitative Case Study of Santri and Non-Santri in Jogowono
Religious education can create moral expectations toward individuals associated with Islamic educational institutions, but educational identity does not necessarily determine how their conduct is evaluated in community life. This study examines how five selected informants in Jogowono perceived the akhlak (Islamic moral character) of santri and non-santri, identifies the factors informing those perceptions, and analyzes their social construction using Berger and Luckmann’s framework. The study employed a qualitative case study design. Data were collected from two community leaders, one kiai, one santri, and one non-santri through semi-structured interviews, moderate participant observation, and document analysis. The data were coded thematically and interpreted through the processes of externalization, objectivation, and internalization. The findings show that santri identity generated higher initial moral expectations because it was associated with more intensive religious education. However, the informants accorded moral recognition primarily on the basis of observable conduct, including respectful communication, responsibility, cooperation, social concern, and participation in religious and community activities. Their evaluations were informed by religious education, family environment, social environment, and lived social interaction. Externalization occurred through participation in communal practices, objectivation through the formation of shared expectations surrounding santri identity, and internalization through individuals’ acceptance or negotiation of those expectations. The study provides a context-specific distinction between moral expectations attached to religious educational identity and social recognition earned through everyday conduct. Its findings represent the perspectives of the five informants and do not establish that either educational background produces superior moral character.
Copyright (c) 2026 Auliana Afifah, Mahmud Nasir https://creativecommons.org/licenses/by-nc-sa/4.0
Technology Mediation and the Formation of a Hybrid Learning Habitus in an Acehnese Madrasah
Research on educational digitalization has frequently emphasized access, infrastructure, teacher readiness, and platform implementation, while paying less attention to changes in students’ learning dispositions within religious educational institutions. This study examines how digital technology mediates students’ learning habitus at MTsN 5 Pidie, a state Islamic junior secondary school in Aceh, Indonesia. It used a qualitative case study design involving five stakeholder groups: madrasah leaders, teachers, students participating in digital classes, students not yet participating in the program, and ICT staff. Data were collected through classroom observations, semi-structured interviews, and document analysis and interpreted using Bourdieu’s concepts of habitus, capital, and field. Digital tools expanded students’ access to materials and introduced new routines of information seeking, online assignment completion, and platform-based communication. These routines did not replace teacher guidance, handwritten note-taking, discipline, religious values, or adab. Instead, digital practices remained subject to teacher supervision, institutional rules, technical support, and moral expectations. Students also differed in device familiarity, platform access, account management, connectivity, and the assistance required to participate. The study interprets this pattern as a hybrid and regulated learning habitus. This case-based interpretation explains digitalization as a socially mediated institutional process rather than a straightforward transition from conventional to autonomous digital learning.
Copyright (c) 2026 Muzni Ifnandar, Saifuddin Saifuddin, Mursyidin Mursyidin, Fauzi Fauzi, Alwi Alwi https://creativecommons.org/licenses/by-nc-sa/4.0
Humanistic-Religious Guidance and Reported Spiritual Change among Children in Conflict with the Law in Indonesia
Guidance for children in conflict with the law must address institutional accountability while recognizing their psychological, educational, and spiritual needs. Previous studies have examined legal protection, counseling, education, and religious programs in juvenile correctional institutions but provide limited explanation of how person-centered relationships and Islamic spiritual practices are combined in everyday guidance. This qualitative single-case study examined the implementation of humanistic-religious guidance at Lembaga Pembinaan Khusus Anak Kelas I Kutoarjo (LPKA Kutoarjo), an Indonesian juvenile correctional institution. It also examined participant-reported changes in spiritual awareness and the conditions supporting or constraining the approach. Data were obtained from five purposively selected participants—three staff members and two participating children—through semi-structured interviews, 15–20 hours of nonparticipant observation over five consecutive days, and institutional document analysis. The analysis identified seven interconnected elements: unconditional acceptance, empathy, congruence, muhasabah (self-reflection), taubat nasuha (sincere repentance), muraqabah (awareness of being observed by God), and ihsan (worship and moral conduct grounded in awareness of God). These elements were expressed across staff–child interactions, reflective activities, religious routines, equivalency education, and digital-library use. The two participating children described emotional-regulation efforts, regular worship, Quranic learning, and participation in scheduled religious activities. Interview accounts identified staff competence, institutional cooperation, and educational facilities as supporting conditions, and varied backgrounds, limited placement periods, reading difficulties, shame, withdrawal, and despair as constraints.
Copyright (c) 2026 Siti Maziatun Nisa, Abdul Aziz https://creativecommons.org/licenses/by-nc-sa/4.0
Scholarly Representations of MTA’s Interpretations of Halal and Haram Food: A Literature Review
Academic studies of Majelis Tafsir Al-Qur'an (MTA) have discussed dietary rulings, scriptural interpretation, and religious authority, but their findings remain dispersed across publications with different objects and evidentiary value. This article examines how the selected literature represents four interrelated dimensions of MTA’s theology of lawful and prohibited food: scriptural foundations, interpretive methodology, the construction of halal (lawful), haram (prohibited), and ṭayyib (wholesome or good), and religious authority. It employs a qualitative literature review of academic publications identified through Google Scholar, Scopus, Crossref, Dimensions, Garuda, and DOAJ. The sources were analyzed thematically while distinguishing studies that directly examine MTA from contextual scholarship on Qur'anic food concepts. Direct evidence represents MTA as grounding dietary classifications primarily in the Qur'an and Hadith. Other MTA-specific studies describe its approach as text-oriented while also identifying interpretive revision, limited forms of legal reasoning, institutional publications, and organizational authority. Contextual scholarship broadens the meaning of ṭayyib, but does not establish that MTA adopts all its ethical, health-related, or environmental dimensions. The review integrates the four dimensions into a bounded account of how academic literature has represented MTA’s dietary theology. Its conclusions remain limited by the small and heterogeneous body of MTA-specific food research.
Copyright (c) 2026 Abdi Saad Zuharum, Indra Harahap https://creativecommons.org/licenses/by-nc-sa/4.0