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Ijtimā`iyya: Journal of Muslim Society Research
Published by Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto
ISSN : 25410040     EISSN : 25412736     DOI : https://doi.org/10.24090/ijtimaiyya
Core Subject : Humanities, Social,
Humanities Social Sciences
Ijtimā`iyya: Journal of Muslim Society Research is published by Postgraduate Program of State Institute on Islamic Studies, Purwokerto, Central Java, Indonesia. This Journal is focused on the studies and results of researchers on Muslim societies. The life of Muslim societies can be studied through various disciplines, such as economics, law, communication, education, application of technology, etc. The scope of the studies is not merely on Muslim societies in one single country, but it can be in various areas or countries in the world. This is intended to accommodate various researchers in different postgraduate programs.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 7 Documents
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Search results for , issue "vol. 11 no. 2 (2026)" : 7 Documents clear
Identity Politics and Democratic Deliberation in Indonesian Muslim Society Ujang Komarudin
Ijtimā'iyya Journal of Muslim Society Research Vol. 11 No. 2 (2026)
Publisher : Postgraduate, State Islamic University Prof. K.H. Saifuddin Zuhri Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/b31pgy18

Abstract

Identity politics has become an increasingly prominent feature of democratic contestation in Indonesia, particularly within its Muslim-majority society. Although previous studies have primarily treated identity politics as an electoral strategy or a source of polarization, its consequences for the communicative quality of democracy remain insufficiently examined. This study analyzes the transformation of identity politics across the 2017 Jakarta gubernatorial election, the 2019 presidential election, and the 2024 general election through Jürgen Habermas's theory of communicative rationality. Employing a qualitative multiple-case study, the research uses Norman Fairclough's Critical Discourse Analysis to examine textual framing, discursive circulation, and the wider social practices through which identity narratives were produced and legitimized. Habermas's validity claims and distinction between communicative and strategic action are then used as normative criteria for evaluating deliberative quality. The findings show a movement from explicit religious mobilization in 2017, to antagonistic partisan polarization in 2019, and to affective, personalized, and algorithmically mediated identity branding in 2024. Across the three cases, identity discourse increasingly privileged symbolic resonance, emotional mobilization, and electoral effectiveness over reciprocal reason-giving. Nevertheless, religious identity is not inherently inimical to deliberative democracy. When articulated through shura, tabayyun, justice, and publicly accessible reasoning, Islamic values can enrich rather than narrow the public sphere. The article contributes a longitudinal, discourse-centered account of identity politics and proposes an Islamic-Habermasian framework for reconstructing democratic deliberation in Muslim-majority societies.
Indonesia’s Sustainable Finance Ecosystem under POJK 51/2017: A Ḥifẓ al-Bīʾah Analysis Anez Yuniar Pradini; Al-Arofah
Ijtimā'iyya Journal of Muslim Society Research Vol. 11 No. 2 (2026)
Publisher : Postgraduate, State Islamic University Prof. K.H. Saifuddin Zuhri Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/v2ddg873

Abstract

POJK Number 51 of 2017 is a pioneer regulation issued by the Financial Services Authority (OJK) with the aim of implementing and encouraging the Financial Services Industry (IJK) towards sustainable development goals. This research aims to analyze the concept of sustainable financial ecosystem in POJK No. 51 of 2017 from the perspective of hifdz al-bi’ah. The research method used is library research with a normative juridical approach. The data analysis technique used is content analysis processed with Nvivo software. The results of this study found that POJK 51 has reflected the seven instruments of the sustainable financial ecosystem. However, the banking industry is still difficult to release funding for mining and quarrying projects, as well as standardization of business activities that still overlap so that there are legal loopholes that can be exploited by certain parties or groups. Sustainable finance has a goal alignment with the concept of hifdz al-bi’ah and as an intermediary for the acceleration of sustainability aspects, especially for IJK.
Implementing the Legal Mandate of Child Protection through PUSPAGA Services: An Empirical Study on the Rights of Children Affected by Family Conflict in Tangerang City Nur'aini; Abdullah Farooqi
Ijtimā'iyya Journal of Muslim Society Research Vol. 11 No. 2 (2026)
Publisher : Postgraduate, State Islamic University Prof. K.H. Saifuddin Zuhri Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/v0skvj57

Abstract

Tangerang City has held Child-Friendly City status since 2017, yet violence involving children and a substantial divorce caseload show that formal recognition does not automatically secure children’s rights within families. This study examines how the Tangerang City Family Learning Center (PUSPAGA) implements the legal mandate of child protection, identifies changes experienced by child clients affected by family conflict, and analyzes constraints on service implementation. This descriptive-analytical empirical legal study combines statute, conceptual, and socio-legal approaches. The statute approach examines constitutional, international, national, ministerial, and municipal foundations of PUSPAGA services; the conceptual approach organizes children’s rights and the four general principles of the Convention on the Rights of the Child; and the socio-legal approach compares those norms with service practice. Primary data derive from semi-structured interviews with the PUSPAGA leadership, counselors, and the supervising DP3AP2KB unit. Secondary data comprise legislation, service standards, official documents, and relevant scholarship. Data were analyzed through reduction, thematic display, normative comparison, and conclusion drawing, with source and informant triangulation. PUSPAGA operationalizes the mandate through promotion, counseling and consultation, outreach, referral, and service-facilitation activities. The documented cases show three changes after intervention: cessation of self-harming behavior, restored communication between children and parents, and a stronger sense of safety. These changes correspond to the rights to life, survival and development, mental well-being, protection from violence and neglect, participation, and family care. However, preventive counseling cannot replace curative mental-health care, protection services, or legal enforcement when risks exceed PUSPAGA’s competence. PUSPAGA therefore functions as a preventive local-government mechanism that translates child-protection norms into family-level intervention. Its effectiveness depends on clearer regional institutional support, adequate professional staffing and funding, wider access, and referral coordination with schools, health and social services, protection units, religious institutions, and courts.
Students' Sustainable Consumption Behavior towards Disposable Products: Integrating Gus Dur's Values Perspective Khairul Anwar; Nur Aviana; Susminingsih; Ronstan Monk
Ijtimā'iyya Journal of Muslim Society Research Vol. 11 No. 2 (2026)
Publisher : Postgraduate, State Islamic University Prof. K.H. Saifuddin Zuhri Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/dyeapy62

Abstract

This study aims to analyze the sustainable consumption behavior of students in the use of disposable products in the university environment in Pekalongan Regency and interpret it based on the perspective of Gus Dur's values. The research uses a qualitative approach with data collection techniques through interviews, observations, and documentation of students in the university environment. Data analysis is carried out through the stages of data reduction, data presentation, and interactive conclusion drawn. The results show that students' sustainable consumption behavior has been reflected through the practice of reduce, reuse, and waste management, although the implementation rate still varies. Reduce behavior can be seen in an effort to bring your own tumblers, lunch boxes, and shopping bags to reduce the use of single-use plastics. The practice of reuse is carried out through the reuse of containers and goods that are still suitable for use, while waste management has begun to develop through simple sorting and recycling, although it has not yet become a collective culture in the campus environment. In the perspective of Gus Dur's values, these behaviors not only reflect ecological awareness, but also contain human values, social responsibility, solidarity, and respect for people's rights to a healthy environment. This research contributes to expanding the study of sustainable consumption by presenting Gus Dur's social ethics perspective as a complement to the behavioral psychology approach that has dominated research on sustainable consumption.
Mufti And Symbolic Power: Analysis of the Influence of Yusuf al-Qaradawi’s Fatwa (1926–2022) in Contemporary Muslim Society Ali Fikri; Antony Octavian
Ijtimā'iyya Journal of Muslim Society Research Vol. 11 No. 2 (2026)
Publisher : Postgraduate, State Islamic University Prof. K.H. Saifuddin Zuhri Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/dh0swj62

Abstract

Fatwas play a crucial role and are indispensable to society. When new issues arise for which there is no explicit legal text (nash) in the Qur'an and Sunnah, the mufti is the primary reference for Muslims seeking legal answers. The strength of a mufti's symbolic capital is crucial in a fatwa because it is essentially a legal opinion that is not legally binding (voluntary), but rather morally binding. Without strong symbolic capital, a fatwa will remain merely a theoretical discourse with no practical impact. This paper aims to identify the symbolic capital possessed by a mufti. This paper examines the fundamental issues concerning What symbolic capital does Yusuf al-Qaradawi possess that legitimizes his fatwas and is easily accepted by the public? This paper examines the phenomenon of muftis and their fatwas through Pierre Bourdieu's perspective, emphasizing habitus and capital. The data are then analyzed using ideal-type qualitative data analysis techniques. This article finds a way Al-Qaradawi accumulated his symbolic capital for the benefit of the people and the common good. His claim to be an intellectual scholar, his religious and educational background, his extraordinary intelligence, the intellectual climate of Al-Azhar, his considerable scholarly capacity, his works (compositions) in a simple and easily digestible style, and his use of cutting-edge media enabled him to build significant symbolic capital within the Islamic world.
Reconstructing Judicial Pardon in Indonesia: Taʿzīr, Maqāṣid Al-Sharīʿah, And Substantive Justice Happy Sunaryanto; Kurniawan Tri Wibowo; Wiwit Kurniawan
Ijtimā'iyya Journal of Muslim Society Research Vol. 11 No. 2 (2026)
Publisher : Postgraduate, State Islamic University Prof. K.H. Saifuddin Zuhri Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/2msvnh91

Abstract

Supreme Court Regulation (PERMA) No. 3 of 2026 operationalizes judicial pardon under Indonesia’s new criminal procedure framework by allowing a court to declare guilt while withholding punishment on grounds of justice and humanity. The regulation is an important humanizing instrument, yet its open-ended criteria, its relationship with restorative justice, and the status of victim-related factors create risks of inconsistent and socioeconomically unequal application. This article reconstructs the model through Indonesian positive law, comparative criminal procedure, and Islamic legal reasoning. It employs normative-doctrinal research using statutory, conceptual, comparative, and Islamic legal-hermeneutic approaches. Primary materials include the new Criminal Code, the 2025 Criminal Procedure Code, PERMA No. 3 of 2026, Malaysian and Bruneian legislation, Aceh jināyah regulations, Qur’anic norms, and classical and contemporary works on Islamic criminal law. The article finds three principal tensions rather than literal contradictions: insufficient weighting among pardon factors; possible conflation of judicial pardon with restorative settlement; and inadequate safeguards against unequal, victim-insensitive, or weakly reasoned decisions. Taʿzīr supplies the closest functional analogy because it permits bounded sentencing discretion, but it cannot be generalized to ḥudūd or qiṣāṣ–diyah, where proof rules and victims’ rights differ. A reconstructed model therefore requires a seriousness threshold, structured culpability and proportionality review, non-dispositive treatment of apology and forgiveness, an explicit maqāṣid/maṣlaḥah harm–benefit assessment, reason-giving, appellate control, equality safeguards, and a legally grounded victim-reparation route. This model connects judicial mercy with the values of ʿadl and raḥmah while preserving legality, public protection, and trust within Indonesia’s plural Muslim society.
Islamic Economics for Social Justice and Economic Resilience in Indonesia Haqi Mabrur; Ananda Aina Fatihatunnisa
Ijtimā'iyya Journal of Muslim Society Research Vol. 11 No. 2 (2026)
Publisher : Postgraduate, State Islamic University Prof. K.H. Saifuddin Zuhri Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/yqve6z34

Abstract

Islamic economic development raises a question that cannot be answered through financial asset growth alone: under what conditions do Islamic economic instruments improve the position of vulnerable households and enterprises? This article develops a conceptual framework connecting social justice with potential pathways to economic resilience in Indonesia. It uses a critical narrative review of thirty-two purposively selected theoretical, empirical, methodological, legal, and statistical sources. The synthesis distinguishes normative commitments, reported outcomes, and propositions requiring further investigation. Selected studies associate zakat and Islamic financial inclusion with improvements in some poverty and human development indicators, but the findings vary across outcomes, locations, and analytical levels. Evidence concerning waqf highlights organizational constraints rather than demonstrating household recovery from shocks. Existing integration scholarship also shows that linking Islamic social and commercial finance is not itself a new contribution. Building on this literature, the article specifies how institutional accountability and beneficiary capabilities may condition the translation of economic instruments into livelihood protection and adaptation. Its values–instruments–institutions framework treats distributive access, meaningful participation, and protection from disproportionate burdens as criteria for evaluating this process. The framework generates propositions and indicators for future longitudinal research; it does not establish causal effects on resilience. Policy implications include matching assistance to livelihood needs, preserving access to social protection, and evaluating distributional outcomes alongside institutional performance.

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