Al-Qalam

MUBAHALAH AND SUMPAH POCONG IN INDONESIA: A CRITICAL DISCOURSE ANALYSIS OF MUHAMMADIYAH’S RELIGIOUS DISCOURSE WITHIN NORMAN FAIRCLOUGH’S FRAMEWORK

Muhammad Muhajir Seninoto — 2026-06-18

This study examines Muhammadiyah’s discourse on the practices of mubahalah and sumpah pocong in Indonesia using Norman Fairclough’s Critical Discourse Analysis (CDA) theory. Unlike previous studies that separately discussed mubahalah in the context of digital politics and sumpah pocong within local ethnographic settings, this research bridges both practices and positions Muhammadiyah as the primary subject of analysis. Based on primary data obtained from Muhammadiyah’s official websites (Muhammadiyah.or.id and SuaraMuhammadiyah.or.id), the analysis focuses on three dimensions: the textual dimension (diction, sentence structure, and authoritative references), the discursive practice dimension (the production, dissemination, and consumption of discourse), and the social practice dimension (ideology, power relations, and social implications). The findings indicate that Muhammadiyah constructs mubahalah as a sacred practice limited to doctrinal disputes with non-Muslims and used only as a last resort, while sumpah pocong is completely delegitimized as an act of bid‘ah and khurafat because its procedure, which involves shrouding, is considered to undermine faith and lead to shirk. Underlying this discourse are three identified ideologies: textualism, puritanism, and modernism. The power relation between Muhammadiyah and the community is hierarchical through hegemonic mechanisms; however, the community responds through acceptance, negotiation, or resistance. This study contributes theoretically by enriching the study of the Qur’an, Hadith, Islamic law, and local traditions through the application of CDA. Methodologically, this study offers an integrative model combining adaptation theory, local customs, and CDA. Practically, this study provides recommendations for religious organizations in responding to local traditions in a dialogical and contextual manner.

EXPLORING THE HISTORY OF RELIGIOUS MODERATION AS A PILLAR OF PEACE EDUCATION IN MINAHASA

Meily Meiny Wagiu — 2026-06-18

This research aims to explore the historical development of religious moderation within the cultural context of Minahasa and to analyze its relevance as a foundation for peace education in the contemporary era. Although studies on religious moderation in Indonesia has significantly increased, most studies remain macro-oriented and lack in-depth integration between local cultural values and contextual educational strategies. This gap highlights the need for a more grounded and culturally embedded analysis. This research employs a qualitative approach through a systematic literature review, supported by thematic analysis and historical interpretation, to examine the evolution and transformation of moderation values in Minahasa society. The findings reveal that religious moderation in Minahasa is not a fixed cultural trait, but a socially constructed and continuously negotiated process shaped by local wisdom such as Mapalus (mutual cooperation), customary deliberation, and the Toar Lumimuut narrative, which embodies equality and social solidarity. However, these values are increasingly challenged by digital radicalization, misinformation, and the weakening of intergenerational transmission. This research argues that integrating religious moderation into peace education requires adaptive, critical, and context-sensitive strategies, particularly through digital engagement and culturally grounded curricula. The research contributes to the existing literature by offering a contextualized conceptual framework that positions local wisdom as a dynamic resource for strengthening peace education and sustaining social harmony in a rapidly changing society.

LOCAL ECOLOGICAL RITUALS AND ENVIRONMENTAL EDUCATION: CULTIVATING ECOLOGICAL ETHOS AND ENVIRONMENTAL RIGHTS IN INDONESIA

Aji Baskoro — 2026-06-18

The increasing complexity of the global environmental crisis necessitates more contextual, culturally grounded, and transformative approaches to environmental education. Conventional models of environmental education often rely on technocratic and universalized frameworks that insufficiently engage with local cultural values and indigenous ecological knowledge systems. This study examines the potential of local ecological rituals in Indonesia, including Nyepi in Bali, Selamatan Laut in the northern coastal region of Java, and Syukuran Panen in agrarian communities, as culturally embedded pedagogical instruments for cultivating ecological ethos and strengthening environmental rights. Employing a qualitative conceptual approach, this research integrates socio-legal analysis, cultural studies, ecopedagogy, legal pluralism, and environmental justice theory to examine the intersection between indigenous ecological rituals, environmental education, and the right to a healthy environment. The study primarily relies on literature review, content analysis, and comparative conceptual mapping, supplemented by limited field observations conducted in coastal communities in Brebes, Northern Java, in 2024. The findings demonstrate that local ecological rituals embody conservation ethics, collective environmental responsibility, reciprocity between humans and nature, and socio-cultural mechanisms for transmitting ecological values across generations. Furthermore, the study argues that integrating ritual-based ecological knowledge into environmental education can strengthen environmental legal consciousness, support culturally responsive sustainability education, and contribute to the recognition of customary ecological practices within Indonesia’s pluralistic environmental governance framework. This study concludes that interdisciplinary collaboration among the fields of law, education, culture, and environmental governance is essential for developing inclusive and culturally rooted environmental policies capable of advancing ecological sustainability and environmental justice.

ART IN THE RUMAGHES UMBANUA OF LAIKIT VILLAGE: NEGOTIATING CHRIST TRANSFORMING CULTURE AND COLLABORATIVE PLURALISM

Jekson Berdame — 2026-06-18

This study examines the cultural transformation of Rumaghes Umbanua in Laikit Village, North Minahasa,
as a contemporary reconfiguration of the traditional Dumia Umbanua ritual into a public celebration of
gratitude shaped by interreligious participation and artistic performance. While previous studies have
explored Minahasan thanksgiving traditions from pastoral, culinary, and ritual perspectives, limited
attention has been given to the role of art as a theological and social medium in pluralistic contexts. This
research addresses that gap by analyzing how artistic expressions function as agents of contextual theology
and collaborative pluralism. Using a qualitative descriptive–interpretive approach, data were collected
through participatory observation, in-depth interviews with traditional leaders, religious leaders, artists,
and community members, as well as document analysis of cultural and historical archives. The findings
indicate that artistic practices including Kabasaran dance, bamboo and kolintang music, interfaith choir
performances, and traditional attire serve not merely as aesthetic components but as performative spaces
in which theological meanings, cultural identities, and interreligious relations are actively negotiated.
Through the lens of Richard Niebuhr’s Christ Transforming Culture, the study suggests that Rumaghes
Umbanua represents a dynamic model of contextual theology in which Christian values transform cultural
symbols without entirely erasing their historical significance. At the same time, the findings highlight the
ambivalent nature of collaborative pluralism, in which inclusion is shaped by implicit power relations and
negotiated boundaries of representation. This study contributes to the discourse on contextual theology by
positioning art as an active theological mediator and a public instrument for social cohesion, identity
reconstruction, and intercultural dialogue in multireligious societies

FAMILY RESILIENCE AND ROLE NEGOTIATION AMONG KAILI WOMEN IN CENTRAL SULAWESI, INDONESIA

Jusmiati Jusmiati — 2026-06-18

This study examines the dynamics of family resilience and role negotiation among Kaili women in Central
Sulawesi, Indonesia, within socio-cultural, economic, and ecological contexts. Using a qualitative
interpretive approach grounded in family resilience theory and gender analysis, data were collected
through in-depth interviews and observations involving six Kaili women from Palu City and Donggala
Regency. The findings reveal that Kaili women play a central role in sustaining family resilience through
three primary mechanisms: emotional regulation, their role as guardians of family cohesion, and the
internalization of cultural values that underpin family resilience. Emotional regulation enables women to
manage conflict constructively and maintain family stability, while flexible role negotiation facilitates the
equitable distribution of responsibilities between husbands and wives. Furthermore, family resilience is
strengthened by local cultural concepts such as bulonggo and taiganja, which position women as central
figures in the maintenance, continuity, and well-being of family life. The study finds that resilience among
Kaili families is not merely an individual psychological capacity but a relational and culturally embedded
process shaped by collective values, kinship relations, and indigenous belief systems. By integrating
insights from family psychology, gender studies, and local wisdom, this study contributes to a
contextualized understanding of resilience that challenges individualistic paradigms and highlights its
collective, gendered, and culturally grounded dimensions.

BETWEEN MANUSCRIPT AND PRACTICE: LONTARA KUTIKA AND THE LOCALIZATION OF ISLAMIC LAW IN NORTH LUWU

Fitriyani Fitriyani — 2026-06-18

This study examines the existence, transmission, and use of the Lontara Kutika manuscript in
Tandung Village by addressing three main research questions: (1) What is the historical background
and transmission network of the Kutika manuscript in Tandung Village? (2) What are the forms,
structures, and textual variations of the manuscript? and (3) How is Kutika understood from the
perspective of Islamic law? This research employs a qualitative method using philological and
anthropological approaches through manuscript analysis, observation, and in-depth interviews. The
findings reveal four principal manuscripts owned by H. Nandu, H. Tanjeng, H. Tabe, and Sukardi,
all of which originate from a Bugis–Jambi transmission network dating back to the fifteenth century.
Among these manuscripts, H. Tanjeng’s version functions as the primary source of textual
reproduction, while Sukardi’s manuscript demonstrates elements of modern reinterpretation.
Structurally, the Kutika presents a system of temporal calculation and prediction, including pakitta
esso, hari nahas, separiyama, and ompona uleng, reflecting the acculturation of local traditions with
Hindu-Buddhist and Islamic influences. In contemporary practice, the use of Kutika in Tandung
Village has gradually become confined to the family sphere, particularly in agrarian activities and
social rituals. From the perspective of Islamic law, Kutika may be interpreted ambivalently: it can
be accepted as ‘urf when functioning as empirical and experience-based knowledge yet becomes
problematic when it contains determinative forms of divination approaching tathayyur and khurāfāt.
This study highlights the importance of normative reinterpretation to ensure that local wisdom
remains relevant without contradicting the principles of tawḥīd.

FROM INDIVIDUAL RITUAL TO COLLECTIVE EMPOWERMENT: COMMUNITY-BASED ISLAMIC DEVELOPMENT THROUGH LOCAL RELIGIOUS TRADITIONS IN TASIKMALAYA, INDONESIA

Deden Sumpena — 2026-06-18

Contemporary Islamic community development discourse has largely emphasized top-down financial
instruments such as zakat, waqf, and Islamic microfinance, while giving limited attention to endogenous
cultural mechanisms. Although Indonesian scholarship has documented the coexistence of Islam and
local tradition, these traditions have rarely been theorized as replicable models of community
development. This study examines the Sa-uyunan Muharam tradition in Sukakerta Village, Tasikmalaya,
Indonesia, focusing on how a locally initiated ritual transformation generates social capital, facilitates
non-formal Islamic education, and preserves Sundanese cultural heritage as a model of communitybased
Islamic
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participatory observation, semi-structured interviews with fifteen purposively selected
informants, and document analysis during Muharam 1447 H. Thematic analysis was conducted using
Siddiqui’s Islamic social development theory, Putnam’s social capital framework, and Woodward’s
concept of Living Islam. The findings show that the tradition’s six-stage ritual sequence simultaneously
generates bonding, bridging, and linking social capital across familial, communal, and intergenerational
dimensions. Universal Islamic values such as ukhuwah, ta‘awun, takaful, and tazkiah are expressed
through Sundanese cultural idioms without theological dilution, reflecting functional acculturation. The
tradition also functions as experiential non-formal Islamic education. This study proposes a four-element
model of tradition-based Islamic community empowerment: deliberative multi-institutional initiation,
progressive ritual sequencing, intergenerational integration, and balanced theological-cultural
legitimacy. The study contributes to Islamic community development theory by demonstrating that a
single ritual tradition can simultaneously operationalize all three dimensions of social capital.

FREEDOM AS CAPABILITY: AMARTYA SEN’S CONTRIBUTION TO THE DISCOURSE ON FREEDOM OF RELIGION AND BELIEF FOR INDIGENOUS RELIGIONS

Syamsul Asri — 2026-06-18

This article explores the possible conceptual contribution of Amartya Sen’s book “Identity and
Violence” (2007) to the discourse on the relationship between individual freedom and Freedom of
Religion or Belief (FoRB). Sen is widely recognized as a pioneer of human-centered and interdisciplinary
development economics that emphasizes freedom as a fundamental prerequisite for development.
Although he does not specifically discuss FoRB, Sen has extensively engaged with broader human rights
discourse. He critically examines the relationship between freedom, capability, and agency on the one
hand, and justice, identity, and social choice on the other. The richness and flexibility of Sen’s framework
enable human rights in general, and FoRB in particular, to be understood as a process of empowerment
through capability building. Such an approach allows individuals to develop meaningful choices within
their immediate social environments, where justice functions both as a prerequisite for and an objective
of human-centered development. To demonstrate the relevance of Sen’s ideas to the individual dimension
of FoRB, this article concludes by examining the FoRB of tribal and indigenous religious communities
as a comparative field through which Sen’s conception of individual freedom in “Identity and
Violence” can be critically engaged.

NEGOTIATING RELIGIOUS AUTHORITY: FEMALE ULAMA IN MANADO AND YOGYAKARTA :

Arhanuddin Salim — 2026-06-18

This study examines how female ulama negotiate religious authority and articulate Islamic moderation
within two contrasting socio-religious contexts in Indonesia: Manado, a Christian-majority city in North
Sulawesi, and Yogyakarta, a Muslim-majority center of Islamic education and intellectualism. Employing
a qualitative interpretive phenomenological approach, the research draws on in-depth interviews,
literature review, digital content analysis, and comparative case studies involving female ulama, Islamic
educators, and community leaders. The study finds that women’s religious authority is not determined
solely by demographic context, but is shaped through the interaction of educational background,
organizational networks, cultural adaptation, digital engagement, and social legitimacy. In Manado,
female ulama develop what this study terms moral-dialogical authority, emphasizing interfaith coexistence,
cultural accommodation, and ethical engagement within a minority Muslim setting. In Yogyakarta, female
ulama exercise scholarly-institutional authority through universities, pesantren, and Islamic organizations,
enabling broader participation in gender discourse, public education, and religious moderation programs.
The findings also reveal that digital media play a significant role in transforming women’s religious
visibility and legitimacy. In Manado, online platforms function as alternative spaces for expanding
religious influence amid limited institutional access, while in Yogyakarta digital media amplifies already
established scholarly authority. This study argues that female ulama represent a transformative model of
Islamic leadership that integrates religious scholarship, civic ethics, and gendered agency. Their
contributions demonstrate that Islamic moderation in Indonesia is a lived and contextually negotiated
practice shaped by local culture, pluralism, and evolving forms of religious authority

THE SPATIAL POLITICS OF MOSQUES: CONTESTED AUTHORITY AND PSYCHOLOGICAL SPLIT IN MAKASSAR’S POST-ISLAMIST URBAN SOCIETY

Awal Muqsith — 2026-06-18

This study investigates the paradoxical duality of urban mosques in Makassar, Indonesia, which
simultaneously serve as centers of spiritual vitality and arenas of spatial and ideological contestation.
We argue that this duality constitutes a spatial symptom of the collective psychological split among
Muslim societies in the post-Islamist era. By applying Asef Bayat's analytical category of postIslamism—in

which political Islam's energy shifts toward socio-cultural piety rather than state
control—this study integrates it with Henri Lefebvre's theory of the production of space. The research
employs a quantitative descriptive approach with qualitative-theoretical interpretation, utilizing
survey data from 307 respondents across 13 sub-districts. The findings reveal a fundamental tension:
while mosques demonstrate high congregational satisfaction, good management, and successful
adaptation to urban needs, they also exhibit a possessive logic of space. This logic manifests through
dense mosque proliferation, soundscape contestation, significant resistance to religious plurality,
and persistent ideological contestation within mosque pulpits. These findings challenge the simplistic
interpretation of mosque abundance as mere collective piety, revealing instead a tension between
psychological fragmentation and collective struggles for spatial domination, both of which
undermine principles of inclusive citizenship

THE AMMATOAN WOMEN’S AGENCY THROUGH EARTH-SPIRITUALITY RELATIONS

Zulfikarni Bakri — 2026-06-18

Indigenous women's environmental knowledge often operates outside formal governance structures,
raising questions about alternative forms of ecological stewardship. This ethnographic study examines how
the Ammatoan women in Kajang, South Sulawesi, exercise environmental authority through the Andingingi
ritual despite political marginalization. This study used a qualitative descriptive approach, utilizing
ethnographic data collected during the preparation and conduct of the Andingingi ritual. The data were
collected at the research site through ethnographic fieldwork conducted between December 2024 and
February 2025. This research analyzed women's spiritual practices as environmental governance
mechanisms. Women assume central authority as ritual coordinators who manage environmental
protection through spiritual mediation with ancestral, natural, and Tu Riek Akrakna entities. Their roles
demonstrate environmental governance through "cooling the earth" practices that prevent ecological
disasters while maintaining cultural continuity. These spiritual authorities operate independently from
formal political exclusion, creating parallel systems of environmental management. The study reveals how
indigenous women's ritual practices constitute environmental governance systems that transcend
conventional formal-informal power distinctions, contributing to scholarship on indigenous feminism and
environmental stewardship.

ECOLOGICAL CONVERSION AS A SIGN OF HOPE THEOLOGICAL-PHILOSOPHICAL REFLECTION ON SPES NON CONFUNDIT ARTICLE 16: READING THE ECOLOGICAL CRISIS DUE TO NICKEL MINING ON GAG ISLAND WEST PAPUA

Yosef Usman — 2026-06-18

This study aims to formulate a strategy for the ecological conversion model envisioned by Pope Francis
so that the concepts of “journey of hope, sign of hope, imploring hope, and setting out in hope” can be
clearly defined and implemented to address environmental degradation, specifically on Gag Island in
West Papua. The Gag Island region is dominated by mining activities and other forms of ecological
damage. In this context, Laudato Si and the reaffirmation in Spes Non Confundit (Article 16) highlight the
need for ecological conversion as part of ecological justice, viewed as an effective alternative approach
to instilling environmental awareness and values in the community, thereby promoting sustainable
environmental conservation practices. This study employs a qualitative descriptive method reinforced
with qualitative data through a phenomenological approach.The research was conducted in West Papua,
specifically on Gag Island, using data collection techniques that included phenomenological observations
across various media (newspapers, journal articles, and other media), discussed through a philosophicaltheological

lens and subjected to critical analysis. The data analysis process was conducted through
stages of data reduction from various article sources, data presentation, interpretation, and drawing
conclusions. The research results indicate that in light of Spes Non Confundit as the 2025 Jubilee
document, ecological justice is understood as a tangible manifestation of the call of faith. Article 16 of
Spes Non Confundit affirms that divine forgiveness does not stop at the spiritual dimension alone, but
must be realized in the form of ecological conversion, in which humanity bears the responsibility to
safeguard and care for the earth as a gift from God. Indulgence, in this context, is not merely understood
as the remission of punishment for sin, but also as a call to renew humanity’s relationship with creation.

THE WITTE KRUIS KOLONIE SALATIGA: A CONTEXTUAL CHRISTIAN PROJECT IN 1902

Galuh Ambar Sasi — 2026-06-18

Salatiga is generally associated with a strong historical Christian presence, an image closely linked to
institutions such as the Witte Kruis Kolonie Salatiga. In prevailing historiography and local memory, this
institution is viewed as a charitable Christian response to the eruption of Mount Kelud in the early twentieth
century. However, this interpretation remains insufficiently grounded in critical archival reconstruction
and does not adequately explain the colony’s institutional formation, spatial positioning, and social
function. This study addresses this gap through a systematic reexamination of colonial records and digital
archival sources. This research employs a historical-critical method based on bibliographic reconstruction
and the analysis of Dutch-language colonial newspapers accessed through Delpher, supplemented by
institutional documentation and secondary literature. The material is organized thematically into three
analytical categories: the events of the Kelud eruption, the biography and networks of the founder, and the
institutional formation of the Witte Kruis Kolonie Salatiga project. The research findings indicate that the
Witte Kruis Kolonie Salatiga emerged as a derivative response to the multi-scale crisis following the
eruption of Mount Kelud. The eruption exacerbated pre-existing structural vulnerabilities shaped by limited
colonial public health, racial segregation, job insecurity, and uneven economic development. Against this
backdrop, Salatiga functioned as a strategic humanitarian node due to its geographic accessibility, colonial
administrative position, and established missionary networks. Furthermore, the study demonstrates that
the institution operated through a hybrid model combining missionary philanthropy, colonial governance,
and labor organization. These findings revise existing interpretations of Christian philanthropy, which
often assume institutional coherence, moral autonomy, or purely benevolent intentions. The case of the
Witte Kruis Kolonie Salatiga demonstrates that Christian philanthropic practices were structurally
embedded in systems of colonial control, social stratification, and crisis management. This study reframes
the history of disasters in the Dutch East Indies by showing how environmental disasters generated
institutional innovations in colonial humanitarian governance.

PATRIARCHY AND HADITH IN TOMBOR MAG: GENDER POLITICS IN PAPUAN ISLAMIC MARRIAGE LAW

M.Thohar Al Abza — 2026-06-18

This study examines the patriarchal dimension of living hadith embedded in the Tombor Mag tradition
among Muslim Patipi community in Fakfak, West Papua, a Muslim majority regency in eastern Indonesia.
The analysis argues that Tombor Mag is not simply a customary form of mahr, but rather a deeply rooted
socio-religious institution through which patriarchal power is perpetuated via selective interpretations
of hadith. Using a qualitative field-based approach, data were collected through interviews, participant
observation, and document analysis, then analyzed through living hadith studies, Foucauldian discourse
analysis, and maqāṣid-oriented gender hermeneutics. The results show that Tombor Mag serves as a
significant marker of family honor, masculine legitimacy, and inter-clan solidarity, while also imposing
economic burdens and reinforcing gender inequality among Patipi Muslim families. Hadiths concerning
male responsibility and mahr obligation are selectively emphasized to legitimize customary structures,
whereas hadiths promoting simplicity and moderation in marriage are systematically marginalized. The
study further demonstrates that interpretive authority is dominated by male religious and customary
elites, resulting in patriarchal readings of hadith that reinforce women’s symbolic subordination and
constrain their agency within marital negotiations. This article proposes a maqāṣid al-sharīʿah-oriented
and gender-sensitive reinterpretation of hadith as a normative framework for reformulating customary
marriage practices while preserving cultural continuity and promoting justice, reciprocity, and human
dignity in Islamic family law.

CULTURAL DA‘WAH IN THE MAPPATEKE ONGROANG TRADITION OF THE TO DAKKA COMMUNITY IN POLEWALI MANDAR REGENCY

Nurdin nurdin — 2026-06-18

The Mappateke Ongroang tradition (swing-raising ceremony) practiced by the To Dakka ethnic
community in Polewali Mandar Regency represents a form of cultural da‘wah that integrates Islamic
teachings with local cultural values. This study addresses the tendency to view local traditions as
outdated practices incompatible with religious teachings. Using a qualitative descriptive approach with
a field research design, the study explores the social realities of the tradition through direct observation
and interaction with community members. The findings show that Mappateke Ongroang reflects the
acculturation of Islam and local tradition. The preservation of ancestral customs infused with religious
values demonstrates that local culture and Islam need not be positioned in opposition. Socially, the
tradition embodies humanitarian and communal values, while theologically, traditions that do not
contradict Islamic teachings remain worthy of preservation. The tradition also actualizes the values of
ukhuwah (basyariah, wathaniah, Islamiyah) and social solidarity through practices such as meppo
sipulung (communal gathering) and mabbagi barakka (food sharing). Rituals including animal
slaughtering, Barzanji recitation, hair-cutting ceremonies, and name-giving express gratitude while
reinforcing the Islamic identity of the To Dakka community. This phenomenon demonstrates that Islam
can adapt to local culture without losing the substance of its teachings. Therefore, the tradition functions
as an effective medium of cultural da‘wah that preserves the ancestral heritage of the To
Dakka community while remaining widely accepted in society.

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

Abdul Latif — 2026-06-18

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.