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INDONESIA
Jurnal Sosiologi Agama Indonesia (JSAI)
Published by Universitas Islam Negeri Ar-Raniry Banda Aceh
ISSN : -     EISSN : 27226700     DOI : 10.22373
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Education Social Sciences
The focus and Scope of JSAI is to provide a scientific article of conceptual studies of sociology of religion, religious communities, multicultural societies, social changes in religious communities, and social relations between religious communities base on field research or literature studies with the sociology of religion perspective or sociology. Fokus dan Skope JSAI adalah artikel ilmiah tentang studi konseptual sosiologi agama, komunitas agama, masyarakat multikultural, perubahan sosial dalam komunitas agama, dan hubungan sosial antara komunitas agama berdasarkan penelitian lapangan atau studi literatur dengan perspektif sosiologi agama atau sosiologi.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 170 Documents
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Religious Moderation through Prophetic Ethics: Qur’anic Principles, the Medinan Experience, and Indonesian Moderation Discourse Faiqoh, Elok; Zainuddin, M; Izzuddin, Ahmad
Jurnal Sosiologi Agama Indonesia (JSAI) Vol. 7 No. 2 (2026)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v7i2.9458

Abstract

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.
Reconciliation and Relational Continuity: Social Stabilization as a Conceptual Lens on Jingitiu Communal Practices in Sabu Raijua Rohi, Chandra Ikatyas Widiastuti; Lattu, Izak Yohan Matriks; Setyawan, Yusak Budi
Jurnal Sosiologi Agama Indonesia (JSAI) Vol. 7 No. 2 (2026)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v7i2.9829

Abstract

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.
Beyond the Protestant Ethic: Religion, Economic Subjectivity, and Moral Critique in a Post-Weberian World Pradana, Mahatva Yoga Adi; Faturahman, Muhamad
Jurnal Sosiologi Agama Indonesia (JSAI) Vol. 7 No. 2 (2026)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v7i2.9881

Abstract

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.
Platform-Mediated Devotion and Institutionalized Charisma: Digital Rituals of Majelis Rasulullah in Indonesia Asyathri, Fitria Zahrah
Jurnal Sosiologi Agama Indonesia (JSAI) Vol. 7 No. 2 (2026)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v7i2.9900

Abstract

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.
Structured Qur’anic Learning, Religious Habituation, and Teacher Practice: A Case Study of the Taisir Method Simbolon, Adinda Al Husna Br; Lubis, Dahlia
Jurnal Sosiologi Agama Indonesia (JSAI) Vol. 7 No. 2 (2026)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v7i2.9905

Abstract

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.
Muakhi as a Relational Resource in House-of-Worship Disputes: Anjau Silau and FKUB Mediation in Bandar Lampung Zarkasi, Ahmad; Salim, Luthfi; Rosana, Ellya
Jurnal Sosiologi Agama Indonesia (JSAI) Vol. 7 No. 2 (2026)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v7i2.9932

Abstract

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.
Community of Practice, Andragogical Learning, and Spiritual Resilience among Ojol Drivers: The Ojol Mengaji Case in Yogyakarta Rakan, Muhammad Aushaf; Makrufi, Anisa Dwi
Jurnal Sosiologi Agama Indonesia (JSAI) Vol. 7 No. 2 (2026)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v7i2.9953

Abstract

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.
Communal Meaning and Religious Boundaries: Lived Religion at the Negeri Church in Waraka, Central Maluku Lailossa, Petra; Lattu, Izak Yohan Matriks; Ludji, Irene
Jurnal Sosiologi Agama Indonesia (JSAI) Vol. 7 No. 2 (2026)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v7i2.10173

Abstract

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.
Kinship Relations and Geographic Constraints in the Social Integration of Meratus Muslim Converts: A Case Study from Patikalain, Indonesia Ansari, M. Sandri; Hilmy, Masdar; Erawati, Desi
Jurnal Sosiologi Agama Indonesia (JSAI) Vol. 7 No. 2 (2026)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v7i2.10203

Abstract

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.
Post-Umrah Meaning-Making among Chinese Indonesian Muslim Converts: An Interpretive Qualitative Study Indaturrohmah, Nur; Muhajarah, Kurnia
Jurnal Sosiologi Agama Indonesia (JSAI) Vol. 7 No. 2 (2026)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v7i2.10211

Abstract

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.

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