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Yuli Andriansyah
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INDONESIA
Indonesian Journal of Interdisciplinary Islamic Studies (IJIIS)
Published by Universitas Islam Indonesia
ISSN : 25979698     EISSN : 26155184     DOI : 10.20885/ijiis
Core Subject : Religion, Economy, Humanities, Education, Social,
Religion Humanities Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Social Sciences
Indonesian Journal of Interdisciplinary Islamic Studies covers various aspects of Islamic studies including, but not limited to: theology law education economy politics, and other relevant topics. The journal welcomes contributions from scholars and researchers of various disciplinary backgrounds in the form of original (theoretical or empirical) research articles.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 107 Documents
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Zakat Mal Distribution at Muhammadiyah and Nahdlatul Ulama Zakat Institutions in Yogyakarta: A Comparative Institutional Study Masithoh, Masithoh; Kamsi, Kamsi; Asmuni, Asmuni
Indonesian Journal of Interdisciplinary Islamic Studies (IJIIS) Vol. 9, No. 1, June 2026
Publisher : Universitas Islam Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20885/ijiis.vol9.iss1.art1

Abstract

Zakat mal can support poverty alleviation and mustahik empowerment when distribution systems combine religious legitimacy, accurate targeting, accountable governance, and programs suited to beneficiary needs. This study compares the models and implementation of zakat mal distribution by the Muhammadiyah zakat institution (LAZISMU) and the Nahdlatul Ulama zakat institution (LAZISNU) in the Special Region of Yogyakarta during 2019–2023. It employed a qualitative comparative case-study design using interviews with six institutional leaders and staff members, field observations, organizational guidelines, standard operating procedures, distribution reports, and program-achievement records. The evidence was analyzed through within-case interpretation and cross-case comparison across beneficiary classification, consumptive and productive orientation, distribution channels, organizational networks, monitoring, and religious-legal foundations. Both institutions distributed zakat to the eight recognized recipient categories and combined immediate assistance with productive and empowerment-oriented programs. The Muhammadiyah institution used a more formally structured, sector-based program system, while the Nahdlatul Ulama institution relied more visibly on local units, community verification, and embedded religious networks. Their Tarjih and Bahtsul Masail traditions provided interpretive frameworks for legitimizing beneficiaries and programs, but distribution outcomes were also shaped by organizational capacity, regulation, partnerships, and local conditions. Differences in disbursement totals and beneficiary numbers reflected operational scale and reporting systems rather than proven effectiveness. The study contributes an integrated comparative framework linking religious authority, governance, community embeddedness, and distribution practice, while supporting standardized indicators and longitudinal evaluation of mustahik welfare.
Layered Customary Legitimacy of Same-Clan Marriage Prohibition: A Systems-Based Maqasid Al-Shariah Study in Parit Baru, Indonesia Akmal, Khairul; Purwanto, Muhammad Roy; Nasution, Khoiruddin
Indonesian Journal of Interdisciplinary Islamic Studies (IJIIS) Vol. 9, No. 1, June 2026
Publisher : Universitas Islam Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20885/ijiis.vol9.iss1.art2

Abstract

Same-clan marriage remains prohibited under the customary law of Parit Baru Village, Kampar Regency, where it is associated with matrilineal kinship, genealogical clarity, inherited property, interclan relations, and ritual order. This study examines why the Ninik Mamak (customary elders in Kampar) continue to maintain the prohibition and evaluates its legitimacy through Jasser Auda’s systems-based Maqasid al-Shariah. The study employed a descriptive qualitative design combining historical, normative, and sociological approaches. Data were obtained through observation, documentation, and in-depth interviews with four Ninik Mamak representing the Melayu, Piliang, Domo, and Pitopang clans, then analyzed through data condensation, thematic presentation, and verification. The findings show that the prohibition operates through early verification of clan affiliation, customary marriage recommendations, control over ceremonial participation, and social sanctions. Although shared clan membership is not an independent impediment to marriage under Islamic law, it may prevent customary recognition and restrict participation in communal life. Enforcement has shifted from severe historical sanctions, such as expulsion and livestock fines, toward procedural restrictions, social exclusion, and loss of customary standing. Applying Auda’s six systems features, this study reveals that the legitimacy of customary objectives must be distinguished from the legitimacy of decision-making procedures, institutional authority, and sanctions. Protecting kinship continuity and communal cooperation may serve defensible purposes, but exclusion, inherited stigma, and interference with legal services can generate disproportionate harm. The study proposes a layered model of customary legitimacy and supports a transition toward consultation, mediation, proportionate responses, and social reintegration.
Reframing Transnational Political Islam through Humanitarian Diplomacy: Gus Yahya, Islam Nusantara, and Indonesia’s Religious Soft Power Firnanda, Rizky; Rasyadi, Imron; Adnan, Irfan Maulana; Diani, Fathya Shafa
Indonesian Journal of Interdisciplinary Islamic Studies (IJIIS) Vol. 9, No. 1, June 2026
Publisher : Universitas Islam Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20885/ijiis.vol9.iss1.art4

Abstract

Globalization has intensified the cross-border circulation of Islamic ideas, organizations, and political identities, creating both opportunities for cooperation and risks of polarization. This study examines how Gus Yahya reframes transnational political Islam through humanitarian diplomacy, Islam Nusantara, and Indonesia’s religious soft power. Using a qualitative interpretive design, the study applies Faircloughian critical discourse analysis to Gus Yahya’s speeches, writings, interviews, public statements, and institutional initiatives, including Religion 20 and Humanitarian Islam. The analysis identifies a consistent shift from ideological competition and the pursuit of political authority toward humanitarian ethics, plural citizenship, and peaceful coexistence. This reframing is organized through recurring concepts such as insaniyyah, ta‘awun, rahmah, justice, moderation, and rahmatan lil-‘alamin, which present Islam as a moral force for guiding political life without legitimizing domination. Islam Nusantara functions as the principal theological and cultural foundation of this strategy by connecting Islamic tradition with nationalism, local culture, pluralism, and global responsibility. Religion 20, interfaith partnerships, and Nahdlatul Ulama’s international networks also position religious diplomacy as networked soft power that expands representation, access, and narrative circulation. However, the findings do not establish measurable policy change or shifts in public attitudes, and the strategy remains constrained by elite-centered representation, contested meanings of moderation, institutional dependence, and the moderate–radical binary. The study contributes to scholarship on political Islam and religious diplomacy by showing how locally rooted Islamic discourse can generate a Global South model of humanitarian engagement while requiring careful distinction between symbolic influence and demonstrated diplomatic effectiveness.
The Islamic Education in Guinea: Traditional Development and Muhammadiyah’s Modern Reforms: A Comparative Study Balde, Thierno Abdoulaye; Arifin, Syamsul
Indonesian Journal of Interdisciplinary Islamic Studies (IJIIS) Vol. 9, No. 1, June 2026
Publisher : Universitas Islam Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20885/ijiis.vol9.iss1.art3

Abstract

This study examines the development of Islamic education in Guinea and Muhammadiyah’s modern education reforms through a qualitative comparative approach of secondary data. Drawing on existing literature, the paper analyses the historical trajectories, institutional frameworks, curriculum orientation, pedagogical applications, and reform orientations in both contexts. The findings reveal that Islamic education in Guinea remains predominantly community-based, decentralised, and centred on Qur’anic memorisation, thereby ensuring religious continuity but limiting institutional integration, curriculum diversification, and broader socio-economic mobility for learners. In contrast, Muhammadiyah represents a reform-oriented educational model characterised by centralised governance, curriculum integration combining religious and general sciences, and pedagogical innovation. Its system also reflects a strong commitment to social transformation and community development. The study argues that the modernisation of Islamic education does not necessarily imply secularisation but rather depends on institutional capacity, contextual adaptation, and policy support. The paper contributes to comparative Islamic education scholarship by offering context-sensitive insights for reform in under-researched settings such as West Africa.
The Pedagogy of Education in Muslims: A Discourse of Hope Islam, Nazar Ul
Indonesian Journal of Interdisciplinary Islamic Studies (IJIIS) Vol. 9, No. 1, June 2026
Publisher : Universitas Islam Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20885/ijiis.vol9.iss1.art5

Abstract

This study proposes a Pedagogy of Hope framework for Islamic education by integrating Islamic epistemological principles with contemporary educational theory to address persistent educational challenges in Muslim contexts. Grounded in key Islamic concepts such as tarbīyah (holistic upbringing), tafakkur (critical reflection), tawakkul (trust in God), and ṣabr (patience), the framework is synthesized with constructivist perspectives drawn from Freire, Vygotsky, and Dewey to promote critical engagement, ethical development, and learner agency. Employing a qualitative theoretical synthesis informed by a systematic review of relevant literature and thematic analysis, the study integrates five interconnected themes—hope, constructivism, the synthesis of Islamic and contemporary educational thought, social justice, and compassionate education—into a coherent pedagogical model. The proposed framework shifts Islamic education beyond transmission-based learning towards reflective, transformative, and socially responsive educational practice while remaining rooted in Islamic intellectual traditions. Although conceptual in nature and requiring empirical validation across diverse educational settings, the framework offers a theoretically grounded model for educators, researchers, and policymakers seeking to develop more inclusive, ethically informed, and contextually relevant approaches to Islamic education.
Religious Freedom and Political Participation of Non-Muslim Minorities: A Comparative Study of Dhimmi Doctrine and International Human Rights Law Salehi, Hawa
Indonesian Journal of Interdisciplinary Islamic Studies (IJIIS) Vol. 9, No. 1, June 2026
Publisher : Universitas Islam Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20885/ijiis.vol9.iss1.art6

Abstract

This article examines the relationship between classical Islamic dhimmi regulations and contemporary international human rights standards concerning the rights of non-Muslim minorities. Focusing on religious freedom and political participation, the study adopts a comparative and disaggregated analytical approach to assess areas of convergence and divergence between the two legal frameworks. The analysis demonstrates that both classical Islamic law and international human rights law recognize the protection of religious minorities and support freedom of worship, indicating a degree of normative compatibility. However, significant differences emerge in the domain of political participation. While the dhimmi framework historically operated within a hierarchical model that limited access of non-Muslims to positions of ultimate political authority, international human rights law is grounded in equal citizenship, non-discrimination, and inclusive participation. This divergence reflects distinct legal philosophies concerning sovereignty, citizenship, and the relationship between religion and political power. The findings suggest that classical dhimmi regulations are partially compatible with contemporary minority rights standards, particularly in matters of religious freedom, but remain in tension with modern expectations of equal political participation. By distinguishing between normative convergence and structural divergence, this study contributes to ongoing debates on minority rights, legal pluralism, and governance in contemporary Muslim-majority societies.
Islamic Ethical Frameworks, Religious Misconceptions, and Institutional Mediation in Voluntary Blood Donation Among Muslim Students at the University of Dhaka Mahmud, Md. Abdullah Al; Hossen, Arman
Indonesian Journal of Interdisciplinary Islamic Studies (IJIIS) Vol. 9, No. 1, June 2026
Publisher : Universitas Islam Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20885/ijiis.vol9.iss1.art7

Abstract

Voluntary blood donation remains insufficient in Bangladesh despite generally favorable attitudes among university students, raising questions about how Islamic teachings shape donation practices. This study examined how Islamic ethical frameworks, religious misconceptions, peer influence, and institutional mediation affect blood donation among Muslim students at the University of Dhaka. An explanatory sequential mixed-methods design combined a structured online survey of 50 Muslim students with semi-structured interviews involving five students, two imams, and the director of the Badhan Transfusion Centre. Quantitative data were summarized descriptively, while qualitative accounts were used to explain patterns concerning religious approval, motivation, Ramadan fasting, cross-faith donation, and institutional support. The findings show that participants generally regarded blood donation as consistent with Islamic teachings and associated it with sadaqah, preservation of life, and communal responsibility. Religious duty emerged as a major motivation, and most participants expressed inclusive humanitarian attitudes toward recipients from other religious communities. However, favorable religious approval did not always translate into regular donation. Uncertainty about donating during Ramadan, fear of violating religious obligations, informal peer messages, and uneven access to authoritative guidance created hesitation among some participants. The findings suggest that religion functions less as a direct behavioral determinant than as a moral resource whose effects depend on perceived permissibility, social norms, self-efficacy, and institutional opportunities. The study concludes that faith-sensitive education, credible guidance from religious and medical authorities, peer modeling, and recurring university-based donation programs can help convert Islamic ethical approval into sustained voluntary blood donation.

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