QIJIS (Qudus International Journal of Islamic Studies)
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Online Ta’aruf as a Medium for Islamic Matchmaking: A Socio-Religious Construction of Muslim Young People in the Digital Era
No full textThis study explores the development of digital technology and its impact on various aspects of social life, including the practice of matchmaking among young Indonesian Muslims. Online ta’aruf has emerged as an alternative to matchmaking based on Islamic values, adapting to the challenges of modern lifestyle and reflecting a response to the changing times. This research aims to understand how young Muslims perceive and practice online ta’aruf, as well as how the dimensions of religiosity and social values play a role in the process. This study employs a qualitative method with a phenomenological approach, involving in-depth interviews with informants who utilize online ta’aruf platforms from various regions in Indonesia. The findings indicate that online ta’aruf is perceived as a safer and more religiously permissible (halal) way than conventional dating. However, a significant dilemma arises from the tension between religious intentions and the practical reality that often resembles a pattern of mainstream digital matchmaking. While the primary motivation for use is religiosity—seeking relationships compliant with Islamic law (sharia)—practices such as intense, unmediated communication frequently diverge from ideal religious norms, closely resembling the pattern of digital dating. The value of religiosity is the primary motivation for using this platform, even though its interpretations and implementation vary widely, depending on educational background, personal beliefs, social environment, and involvement in the Islamic community. Consequently, there is a shift or transformation in the meaning of ta’aruf in the digital era as a space for negotiation between faith, norms, and technology. Therefore, the meaning of online ta’aruf not only functions as a medium for Islamic matchmaking but also reflects the dynamics of the religious values and identity of young Muslims who live in an increasingly digitized and normative-flexible society
Bridging the Gap: A Maqāṣid-Based Legal Study on Protecting Victims of Human Trafficking in Jordan
No full textHuman trafficking is an escalating crime in Jordan, driven by complex economic, social, and political factors such as poverty, legal fragility, and the refugee crisis, all of which threaten human dignity and justice. This study aims to analyze the Jordanian legal framework, specifically Law No. 9 of 2009 and its 2021 Amendment, from the perspective of Maqāṣid al-Sharīʿā, with a focus on protecting victims and enhancing their well-being. This study employs a mixed-methodology approach that integrates inductive, descriptive, analytical, comparative, and maqāsid-based methods. It relies on reviewing legal and Islamic literature, analyzing legislative texts and official reports, and examining three real cases that represent different patterns of trafficking. The findings reveal a relative alignment with the objectives of darūriyyāt (necessities), particularly the preservation of life and dignity, through provisions that ensure healthcare and security. However, practical application exposes evident gaps at the levels of ḥājiyyāt (needs) and tahsīniyyāt (embellishments). These include weaknesses in psychological and social rehabilitation, ambiguity in certain legal concepts, limited resources, and weak institutional coordination. The case studies further highlight challenges related to forced labor, organ trafficking, and sexual exploitation, reflecting shortcomings in upholding the objectives of preserving honor and property. The study recommends legislative and institutional reforms to clarify concepts, strengthen support and integration programs through Islamic tools such as zakāt and waqf, and expand international cooperation to combat this cross-border crime. It also calls for preventive policies that integrate the three levels of Maqāṣid al-Sharīʿa, to ensure victim protection and foster complementarity between sharīʿa and modern law
Dual Identity and Place Attachment to Islamic Third Spaces in the United States
No full textThere are currently more than 3.45 million Muslims in the United States, for whom new typologies of Islamic spaces are developing to meet their needs. One of these spaces is an organizational typology referred to as a third space. Islamic third spaces are novel socio-religious environments that seek to support the needs of young U.S. Muslims. In the current exploratory cross-sectional study, I adopt an environmental psychology lens to explore how attachment to third spaces impacts dual identification. Data gathered from 110 U.S. Muslim third-space attendees show a significant positive relationship between participants’ place attachment to third spaces and their dual identification. Demographic variables, including gender, race or ethnicity, immigration status, and Islamic religious status, did not impact dual identification. In conclusion, developing and maintaining significant places for Muslims, such as third spaces, is one way to promote a well-integrated U.S.-Muslim identity
Managing Quality for Muslim Middle-Class Expectations: A Tqm-Informed Study of a Leading Islamic School in Indonesia
No full textThe development of leading Islamic schools in Indonesia cannot be separated from the growth of the large Muslim middle class, particularly in urban areas. The increasing economic capacity of the Muslim middle class, coupled with strong religious awareness, has led to numerous demands and expectations in the field of education. Therefore, in relation to the current trend, this study aims to determine the expectations of the Muslim middle class regarding the quality management of leading Islamic schools, as well as how their curricula and services are administered. The expectation of school quality is realized through Total Quality Management (TQM), a management system that involves all human resources within the school environment to enhance both the quality of education and the outcome of graduates. The research was conducted in the Islamic Junior High School (SMP) of Muhammadiyah Ahmad Dahlan, a leading Islamic school in Metro City that implements four effective, internationally standardized curricula. This research employed a qualitative approach with a narrative inquiry method. Data were collected using interviews, observation, and documentation. The primary data sources included the principal, vice-principal, teachers, and students. Secondary data sources included guardians or parents of students, as well as educational stakeholders. The collected data were then analyzed using an inductive approach. Based on the research process and data analysis, the findings of this study indicate that: (1) The Muslim middle class has high expectations for Islamic educational institutions in integrated quality management, particularly in improving religious learning, providing high and competitive academic quality, and developing students’ Islamic character and morals. (2) Quality educational institutions also require up-to-date facilities and infrastructure, competent and professional teachers, a comfortable school environment, and stakeholder involvement. (3) In pursuit of its objectives, the school implements integrated quality management through the application of an internationally standardized curriculum based on Islamic values, sustainable human resource management, a transparent and accountable financial system, and the provision of representative learning facilities and infrastructure
Sacred Sites, Sustainable Futures: Community Responses to the Development of Sustainable Religious Tourism in Mount Muria Area
Full text linkThe majority of tourists seeking a profound spiritual experience are interested in religious tourism. Concerning sustainability, several aspects are required to promote sustainable religious tourism development and management, with community participation being a key factor. The Tomb of Sunan Muria in Kudus serves as a model for sustainable religious tourism development. This study employs qualitative research methods with a field research approach. The key informants include the Foundation of Sunan Muria Mosque and Tomb (YM2SM), the Department of Culture and Tourism of Kudus (Disbudpar Kudus), and the Micro, Small, and Medium Enterprises (MSMEs) community located around the tomb. Data were analyzed through data triangulation, focusing on religious tourism at the Tomb of Sunan Muria. The findings indicate that religious tourism at the Tomb of Sunan Muria has significantly developed from the beginning to the present in terms of human resources, tourism amenities, and visitor numbers. The sustainable development of religious tourism at this site aligns with the sustainable development goals (SDGs), although it needs further improvement. Positive responses from the community outnumber negative responses, but there are obstacles to achieving sustainable development in this area. Collaboration and coordination among various stakeholders, especially the two primary parties—YM2SM and Disbudpar Kudus—are crucial for effective sustainable development. In addition, it is necessary to fully engage the community in every aspect of the sustainable development process, including decision-making
Balanced Engagement: Kiai Ihsan Jampes’ Adaptive Zuhud Framework for Spiritual Transformation in the Digital Era
No full textDigital advancement has intensified materialistic orientations among contemporary youth, creating tensions with ascetic values in Islamic thought. This study examines spiritual transformation through Kiai Ihsan Jampes' zuhud teachings among digital-generation Muslims in Kediri, Indonesia. Using phenomenological methodology, data were collected through textual analysis of Kiai Ihsan Jampes's works, particularly Siraj al-Thalibin, complemented by observational studies at Pesantren Al-Ihsan Jampes in Kediri and supplementary interviews with santris. The study reveals Kiai Ihsan Jampes's distinctive interpretation of zuhud as balanced engagement—maintaining worldly participation while detaching the heart from material dependency. This approach differs from classical ascetic withdrawal by advocating active social engagement guided by spiritual principles. The findings demonstrate that zuhud internalization enables spiritual resilience against digital materialism through practical frameworks for ethical consumption. This study contributes to digital spirituality discourse by presenting an indigenous Islamic response to contemporary spiritual challenges, offering theoretical insights for religious adaptation in digital contexts.Digital advancement has intensified materialistic orientations among contemporary youth, creating tensions with ascetic values in Islamic thought. This study examines spiritual transformation through Kiai Ihsan Jampes' zuhud teachings among digital-generation Muslims in Kediri, Indonesia. Using phenomenological methodology, data were collected through textual analysis of Kiai Ihsan Jampes's works, particularly Siraj al-Thalibin, complemented by observational studies at Pesantren Al-Ihsan Jampes in Kediri and supplementary interviews with santris. The study reveals Kiai Ihsan Jampes's distinctive interpretation of zuhud as balanced engagement—maintaining worldly participation while detaching the heart from material dependency. This approach differs from classical ascetic withdrawal by advocating active social engagement guided by spiritual principles. The findings demonstrate that zuhud internalization enables spiritual resilience against digital materialism through practical frameworks for ethical consumption. This study contributes to digital spirituality discourse by presenting an indigenous Islamic response to contemporary spiritual challenges, offering theoretical insights for religious adaptation in digital contexts
The Character Education Model as a Strategic Framework for Nurturing Religious Moderation Within State Islamic Higher Education Institutions in Indonesia
No full textThe model for nurturing attitudes of religious moderation in State Islamic Higher Education Institutions (PTKIN) has primarily focused on the cognitive dimension, particularly the aspect of understanding. However, it is important to acknowledge that moderate religious attitudes are also shaped by the processes of meaning-making and habituation. This study offers novelty by contextually adapting the character education model as a comprehensive framework for nurturing moderate religious attitudes in PTKIN. This study employs a qualitative approach with a phenomenological design. The data is analyzed through several stages: data reduction, data presentation, and conclusion drawing, with the aim of understanding the significance of students’ experiences while participating in the moderate religious attitude formation program. The study results indicate that the adapted character education model, which combines elements of understanding, meaning, and habituation, effectively promotes moderate religious attitudes among PTKIN students. These findings provide important implications for the development of religious moderation programs within the PTKIN context. However, this study has limitations regarding the scope of participants, as it does not represent all PTKIN in Indonesia. Therefore, further testing of these results in a broader context is necessary
Implementing Global Ethics in Local Context: A Study of Religious Leaders’ Perspectives in Central Java Indonesia
Full text linkGlobal ethics is an ethical concept declared by the Parliament Declaration of the World’s Religions in Chicago in 1993. This concept originally came from the values of all religions. Studying the implementation of global ethics within a local context is intriguing, especially considering that ethical values need to be clearly understood and effectively practiced at the local level. This is particularly important because the specific terms and concepts outlined in the Declaration of the Parliament of the World’s Religions may be unfamiliar in those local settings. By utilizing the qualitative method, the socio-theological perspective, and the phenomenological approach to the variety of ethnoscience, this study revealed that implementing global ethical values is achievable despite the implementation being strenuous because of some local contextual obstacles. Second, stakeholders involved in the implementation were potentially religious leaders, educational practitioners, community leaders, governmental bodies, politicians, and family members. Third, low levels of education among society members and exclusivity in society and religion are significant barriers to the implementation process of global ethics in the Central Java context
When the Middle Class Coincides With Islamism: A Preliminary Study of Islamic Populism in Recent Developments of Indonesia
Full text linkThe growing number of Muslim middle class has turned public attention not only to their economic capacity but also to their religious orientation. The recent developments in Indonesia have witnessed that the Muslim middle class not only come up with the change in public life due to their increasing socio-political and economic influence but also brought about the shifting set of religious and ideological inclinations in their political orientation. This preliminary study contends that the Muslim middle class in Indonesia has increasingly engaged with Islamic populism in recent developments, while simultaneously, their evolving activism has contributed to the emergence of Islamic populism as a novel manifestation of Islamism. It, hence, places the theory of Islamism and the Muslim middle class in a complementary position to sufficiently comprehend the rising Islamism in new faces and expressions among the Indonesian Muslim middle class. In the first part, this article examines the concept of the middle class, including its relation to Muslims in Indonesia. The focus of this debate is the diversity of Muslim middle-class formation in Indonesia and the emergence of Islamism within various segments of this social class. The subsequent analysis focuses on Islamism and the shift of the Muslim middle class towards Islamic populism
Salafism in Rural Java: The Struggles of Indonesian Islam Since the Fall of the New Order
Full text linkThis study elucidates the factors that have driven the emergence of Salafism in rural Java, including the individual actors, the global Salafi movement, and the connections established amongst Islamic organizations since the fall of the New Order. This study emphasizes that the Salafi movement has not been purely religious in rural Java, but rather served to provide members with economic and political salvation. Diverse economic and political contestations have occurred within the Salafi movement as actors within the movement have established connections with individuals who share their vision and political ideology. This article concludes that the Salafi movement may be considered a form of political Islam, wherein individuals contest public spaces through public piety, economic activities, and political approaches. Data for this study were collected through field research, interviews with informants, and a review of the literature. A political sociology approach was used to analyze the connections between village actors, the spread of Salafism, and the political and economic issues faced by religious organizations