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Vol. 32 No. 1 (2026): Jurnal Al Qalam

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Feb 26, 2026
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Jun 18, 2026

Copyright (c) 2026 Abdul Latif, Ahmad Raúf, Nurhadi Nurhadi, Muhammad Nur Najimi

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THE JOGOKARIYAN RAMADHAN VILLAGE TRADITION AS A SYMBOL OF ISLAMIC DAKWAH AT THE JOGOKARIYAN MOSQUE (AN ANTHROPOLOGICAL STUDY)

https://doi.org/10.31969/alq.v32i1.1906
Abdul Latif
a:1:{s:5:"en_US";s:29:"UIN Sunan Kalijaga Yogyakarta";}, Indonesia
Ahmad Raúf
UIN Jurai Siwo Lampung, Indonesia
Nurhadi Nurhadi
UIN Sunan Kalijaga Yogyakarta , Indonesia
Muhammad Nur Najimi
Al-Azhar University Cairo, Egypt, Egypt

Corresponding Author(s) : Abdul Latif

mymangaikabsa@gmail.com

Al-Qalam, Vol. 32 No. 1 (2026): Jurnal Al Qalam

Abstract

During the time of the Prophet Muhammad, mosques functioned as centers of worship, education, social
interaction, and dakwah. Today, many mosques have narrowed their roles to ritual activities alone. The
Jogokariyan Mosque in Yogyakarta, through its Jogokariyan Ramadan Village (Kampung Ramadhan
Jogokariyan or KRJ) program, has emerged as a model for the contextual and community-based
revitalization of mosque functions, yet it remains unstudied as a symbol of dakwah within the anthropology
of religion framework. This study analyzes the history and development of KRJ, its significance for the
community, and the dakwah symbols it manifests, grounded in the Qur'an Surah An-Nahl verse 125 and
the four means of dakwah. A descriptive qualitative method with a religious anthropology approach was
employed. Data were collected through in-depth interviews, participant observation, and documentary
analysis, and then analyzed using the Miles and Huberman model. Three principal findings emerged. First,
Jogokariyan Mosque was established in 1966, and the 2025 KRJ marked its 21st iteration, having evolved
into a large-scale Ramadan festival integrating religious, social, and economic dimensions. Second, KRJ
carries social significance across four dimensions: volunteer empowerment, cultivation of compassion and
tolerance, economic empowerment through the afternoon market, and transparent financial management.
Third, KRJ embodies dakwah bil hikmah through accountable governance, mau'izhah hasanah through
inclusive iftar distribution, and mujadalah billati hiya ahsan through open social dialogue, while utilizing
all four means of dakwah in an integrated manner. These findings affirm that KRJ is a mosque-based
dakwah model that harmoniously integrates spiritual, social, and economic dimensions into urban Muslim
community life.

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