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Al-Qalam
Published by Kementerian Agama Republik Indonesia
ISSN : 08541221     EISSN : 2540895X     DOI : -
Core Subject : Religion,
Religion
Al-Qalam Jurnal Penelitian Agama dan Sosial Budaya adalah jurnal ilmiah yang diterbitkan 2 edisi dalam setahun oleh Balai Penelitian dan Pengembangan Agama Makassar. Terbit sejak tahun 1990. Fokus Kajian Jurnal berkaitan dengan penelitian Agama dan Sosial Budaya. Lingkup Jurnal meliputi Bimbingan Masyarakat Agama dan Layanan Keagamaan, Pendidikan Agama dan Keagamaan, Naskah keagamaan Kontemporer, Sejarah sosial keagamaan, Arkeologi religi, Seni dan Budaya Keagamaan Nusantara.
Arjuna Subject : -
Articles 678 Documents
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NEGOTIATING RELIGIOUS AUTHORITY: FEMALE ULAMA IN MANADO AND YOGYAKARTA : Arhanuddin Salim; Rahman Mantu
Al-Qalam Vol. 32 No. 1 (2026): Jurnal Al Qalam
Publisher : Balai Penelitian dan Pengembangan Agama Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31969/alq.v32i1.1809

Abstract

This study examines how female ulama negotiate religious authority and articulate Islamic moderationwithin two contrasting socio-religious contexts in Indonesia: Manado, a Christian-majority city in NorthSulawesi, and Yogyakarta, a Muslim-majority center of Islamic education and intellectualism. Employinga qualitative interpretive phenomenological approach, the research draws on in-depth interviews,literature review, digital content analysis, and comparative case studies involving female ulama, Islamiceducators, and community leaders. The study finds that women’s religious authority is not determinedsolely 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, femaleulama 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 religiousvisibility and legitimacy. In Manado, online platforms function as alternative spaces for expandingreligious influence amid limited institutional access, while in Yogyakarta digital media amplifies alreadyestablished scholarly authority. This study argues that female ulama represent a transformative model ofIslamic leadership that integrates religious scholarship, civic ethics, and gendered agency. Theircontributions demonstrate that Islamic moderation in Indonesia is a lived and contextually negotiatedpractice 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: Spatial Manifestations and Psychological Split Among Muslims in the Post-Islamist Era Awal Muqsith; Mubarak Taswin; Andi Aderus; Muhammad Zakir Husein
Al-Qalam Vol. 32 No. 1 (2026): Jurnal Al Qalam
Publisher : Balai Penelitian dan Pengembangan Agama Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31969/alq.v32i1.1811

Abstract

This study investigates the paradoxical duality of urban mosques in Makassar, Indonesia, whichsimultaneously 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 amongMuslim 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 statecontrol—this study integrates it with Henri Lefebvre's theory of the production of space. The researchemploys a quantitative descriptive approach with qualitative-theoretical interpretation, utilizingsurvey data from 307 respondents across 13 sub-districts. The findings reveal a fundamental tension:while mosques demonstrate high congregational satisfaction, good management, and successfuladaptation to urban needs, they also exhibit a possessive logic of space. This logic manifests throughdense mosque proliferation, soundscape contestation, significant resistance to religious plurality,and persistent ideological contestation within mosque pulpits. These findings challenge the simplisticinterpretation of mosque abundance as mere collective piety, revealing instead a tension betweenpsychological fragmentation and collective struggles for spatial domination, both of whichundermine principles of inclusive citizenship
THE AMMATOAN WOMEN’S AGENCY THROUGH EARTH-SPIRITUALITY RELATIONS Zulfikarni Bakri; Muhammad Takbir; Reskiyanti Nurdin
Al-Qalam Vol. 32 No. 1 (2026): Jurnal Al Qalam
Publisher : Balai Penelitian dan Pengembangan Agama Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31969/alq.v32i1.1812

Abstract

Indigenous women's environmental knowledge often operates outside formal governance structures,raising questions about alternative forms of ecological stewardship. This ethnographic study examines howthe Ammatoan women in Kajang, South Sulawesi, exercise environmental authority through the Andingingiritual despite political marginalization. This study used a qualitative descriptive approach, utilizingethnographic data collected during the preparation and conduct of the Andingingi ritual. The data werecollected at the research site through ethnographic fieldwork conducted between December 2024 andFebruary 2025. This research analyzed women's spiritual practices as environmental governancemechanisms. Women assume central authority as ritual coordinators who manage environmentalprotection through spiritual mediation with ancestral, natural, and Tu Riek Akrakna entities. Their rolesdemonstrate environmental governance through "cooling the earth" practices that prevent ecologicaldisasters while maintaining cultural continuity. These spiritual authorities operate independently fromformal political exclusion, creating parallel systems of environmental management. The study reveals howindigenous women's ritual practices constitute environmental governance systems that transcendconventional formal-informal power distinctions, contributing to scholarship on indigenous feminism andenvironmental 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; Anjelinus Losi; Fransiskus Imanuel
Al-Qalam Vol. 32 No. 1 (2026): Jurnal Al Qalam
Publisher : Balai Penelitian dan Pengembangan Agama Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31969/alq.v32i1.1826

Abstract

This study aims to formulate a strategy for the ecological conversion model envisioned by Pope Francisso that the concepts of “journey of hope, sign of hope, imploring hope, and setting out in hope” can beclearly defined and implemented to address environmental degradation, specifically on Gag Island inWest Papua. The Gag Island region is dominated by mining activities and other forms of ecologicaldamage. In this context, Laudato Si and the reaffirmation in Spes Non Confundit (Article 16) highlight theneed for ecological conversion as part of ecological justice, viewed as an effective alternative approachto instilling environmental awareness and values in the community, thereby promoting sustainableenvironmental conservation practices. This study employs a qualitative descriptive method reinforcedwith qualitative data through a phenomenological approach.The research was conducted in West Papua,specifically on Gag Island, using data collection techniques that included phenomenological observationsacross various media (newspapers, journal articles, and other media), discussed through a philosophicaltheological lens and subjected to critical analysis. The data analysis process was conducted throughstages of data reduction from various article sources, data presentation, interpretation, and drawingconclusions. The research results indicate that in light of Spes Non Confundit as the 2025 Jubileedocument, ecological justice is understood as a tangible manifestation of the call of faith. Article 16 ofSpes Non Confundit affirms that divine forgiveness does not stop at the spiritual dimension alone, butmust be realized in the form of ecological conversion, in which humanity bears the responsibility tosafeguard and care for the earth as a gift from God. Indulgence, in this context, is not merely understoodas 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
Al-Qalam Vol. 32 No. 1 (2026): Jurnal Al Qalam
Publisher : Balai Penelitian dan Pengembangan Agama Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31969/alq.v32i1.1828

Abstract

Salatiga is generally associated with a strong historical Christian presence, an image closely linked toinstitutions such as the Witte Kruis Kolonie Salatiga. In prevailing historiography and local memory, thisinstitution is viewed as a charitable Christian response to the eruption of Mount Kelud in the early twentiethcentury. However, this interpretation remains insufficiently grounded in critical archival reconstructionand does not adequately explain the colony’s institutional formation, spatial positioning, and socialfunction. This study addresses this gap through a systematic reexamination of colonial records and digitalarchival sources. This research employs a historical-critical method based on bibliographic reconstructionand the analysis of Dutch-language colonial newspapers accessed through Delpher, supplemented byinstitutional documentation and secondary literature. The material is organized thematically into threeanalytical categories: the events of the Kelud eruption, the biography and networks of the founder, and theinstitutional formation of the Witte Kruis Kolonie Salatiga project. The research findings indicate that theWitte Kruis Kolonie Salatiga emerged as a derivative response to the multi-scale crisis following theeruption of Mount Kelud. The eruption exacerbated pre-existing structural vulnerabilities shaped by limitedcolonial public health, racial segregation, job insecurity, and uneven economic development. Against thisbackdrop, Salatiga functioned as a strategic humanitarian node due to its geographic accessibility, colonialadministrative position, and established missionary networks. Furthermore, the study demonstrates thatthe institution operated through a hybrid model combining missionary philanthropy, colonial governance,and labor organization. These findings revise existing interpretations of Christian philanthropy, whichoften assume institutional coherence, moral autonomy, or purely benevolent intentions. The case of theWitte Kruis Kolonie Salatiga demonstrates that Christian philanthropic practices were structurallyembedded in systems of colonial control, social stratification, and crisis management. This study reframesthe history of disasters in the Dutch East Indies by showing how environmental disasters generatedinstitutional innovations in colonial humanitarian governance.
PATRIARCHY AND HADITH IN TOMBOR MAG: GENDER POLITICS IN PAPUAN ISLAMIC MARRIAGE LAW M.Thohar Al Abza; Heni Purwati; Ainun Nadzifah; Ahmad ‘Ubaydi Hasbillah; Arif Syibromalisi; Andi Miftahul Maulidil Mursyid
Al-Qalam Vol. 32 No. 1 (2026): Jurnal Al Qalam
Publisher : Balai Penelitian dan Pengembangan Agama Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31969/alq.v32i1.1884

Abstract

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 rootedsocio-religious institution through which patriarchal power is perpetuated via selective interpretationsof hadith. Using a qualitative field-based approach, data were collected through interviews, participantobservation, and document analysis, then analyzed through living hadith studies, Foucauldian discourseanalysis, and maqāṣid-oriented gender hermeneutics. The results show that Tombor Mag serves as asignificant marker of family honor, masculine legitimacy, and inter-clan solidarity, while also imposingeconomic burdens and reinforcing gender inequality among Patipi Muslim families. Hadiths concerningmale responsibility and mahr obligation are selectively emphasized to legitimize customary structures,whereas hadiths promoting simplicity and moderation in marriage are systematically marginalized. Thestudy further demonstrates that interpretive authority is dominated by male religious and customaryelites, resulting in patriarchal readings of hadith that reinforce women’s symbolic subordination andconstrain their agency within marital negotiations. This article proposes a maqāṣid al-sharīʿah-orientedand gender-sensitive reinterpretation of hadith as a normative framework for reformulating customarymarriage practices while preserving cultural continuity and promoting justice, reciprocity, and humandignity in Islamic family law.
CULTURAL DA‘WAH IN THE MAPPATEKE ONGROANG TRADITION OF THE TO DAKKA COMMUNITY IN POLEWALI MANDAR REGENCY Nurdin nurdin; Hariadi Hariadi; Awaludin Awaludin; Muhammad Arif; Muhammad Hasbi
Al-Qalam Vol. 32 No. 1 (2026): Jurnal Al Qalam
Publisher : Balai Penelitian dan Pengembangan Agama Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31969/alq.v32i1.1898

Abstract

The Mappateke Ongroang tradition (swing-raising ceremony) practiced by the To Dakka ethniccommunity in Polewali Mandar Regency represents a form of cultural da‘wah that integrates Islamicteachings with local cultural values. This study addresses the tendency to view local traditions asoutdated practices incompatible with religious teachings. Using a qualitative descriptive approach witha field research design, the study explores the social realities of the tradition through direct observationand interaction with community members. The findings show that Mappateke Ongroang reflects theacculturation of Islam and local tradition. The preservation of ancestral customs infused with religiousvalues demonstrates that local culture and Islam need not be positioned in opposition. Socially, thetradition embodies humanitarian and communal values, while theologically, traditions that do notcontradict Islamic teachings remain worthy of preservation. The tradition also actualizes the values ofukhuwah (basyariah, wathaniah, Islamiyah) and social solidarity through practices such as mepposipulung (communal gathering) and mabbagi barakka (food sharing). Rituals including animalslaughtering, Barzanji recitation, hair-cutting ceremonies, and name-giving express gratitude whilereinforcing the Islamic identity of the To Dakka community. This phenomenon demonstrates that Islamcan adapt to local culture without losing the substance of its teachings. Therefore, the tradition functionsas an effective medium of cultural da‘wah that preserves the ancestral heritage of the ToDakka 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; Ahmad Raúf; Nurhadi Nurhadi; Muhammad Nur Najimi
Al-Qalam Vol. 32 No. 1 (2026): Jurnal Al Qalam
Publisher : Balai Penelitian dan Pengembangan Agama Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31969/alq.v32i1.1906

Abstract

During the time of the Prophet Muhammad, mosques functioned as centers of worship, education, socialinteraction, and dakwah. Today, many mosques have narrowed their roles to ritual activities alone. TheJogokariyan Mosque in Yogyakarta, through its Jogokariyan Ramadan Village (Kampung RamadhanJogokariyan or KRJ) program, has emerged as a model for the contextual and community-basedrevitalization of mosque functions, yet it remains unstudied as a symbol of dakwah within the anthropologyof religion framework. This study analyzes the history and development of KRJ, its significance for thecommunity, and the dakwah symbols it manifests, grounded in the Qur'an Surah An-Nahl verse 125 andthe four means of dakwah. A descriptive qualitative method with a religious anthropology approach wasemployed. Data were collected through in-depth interviews, participant observation, and documentaryanalysis, 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 evolvedinto 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 throughinclusive iftar distribution, and mujadalah billati hiya ahsan through open social dialogue, while utilizingall four means of dakwah in an integrated manner. These findings affirm that KRJ is a mosque-baseddakwah model that harmoniously integrates spiritual, social, and economic dimensions into urban Muslimcommunity life.

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