Jurnal Keislaman

Spiritual Consumption Culture in the Digital Age: Islamic Influencers and New Ethics of Piety among Students at Diponegoro University

Arif Wibowo — 2026-03-01

This study examines the dynamics of culture spiritual consumption among students at Diponegoro University (Undip) in the digital age, particularly through their interactions with Islamic influencers on social media. Using a qualitative approach, ethnographic observation, and in-depth interviews with 50 students, this study found that the consumption of digital religious content is not only an informative activity but also a practice of identity formation, online community building, and the performance of piety. The platforms most frequently used by students are YouTube, with 19 users or 38%, Instagram with 15 users or 30%, TikTok with 11 users or 22%, X with 3 users or 6%, and Facebook with 2 users or 4%. From this data, we can conclude that the digital platforms most frequently used by students to view religious content are YouTube, followed by Instagram, TikTok, X, and finally Facebook. Among these digital platforms, the themes they view and delve into are: ethics/Akhlak (hablu min Allah, hablu min An naas) with 23 people or 46%, Prophetic Biography (Sirah Nabawiyah) by 10 people or 20%, Fiqh by 9 people or 18%, Motivation by 5 people or 10%, and Quran and Hadith by 3 people or 6%. The spiritual influencers that Undip students refer to for deepening their Islamic spirituality are: Ustadz Hanan Attaki (UHA) with 16 people or 32%, Ustadz Adi Hidahat (UAH) and Habib Ja’far al Hadar, both with 12 people or 24% each, Ustadz Abdul Somad (UAS) with 7 people or 14%, and Ustadz Felix Siauw with 3 people or 6%. Islamic influencers act as new authority figures presenting piety in a personal and visual style. Students construct digital religious ethics through new contextual codes of conduct and demonstrate critical attitudes toward the commodification of da'wah. These findings indicate a transformation of the meaning of piety into a social practice integrated with technology and popular culture. These findings contribute to the study of digital Islam and religious ethics among young people in Indonesia.

Integrasi Pilar-Pilar Iman dalam Pendidikan untuk Pembentukan Karakter

Durotul Qoyimah — 2026-03-01

Pendidikan memiliki peran strategis dalam membentuk generasi yang tidak hanya unggul secara intelektual, tetapi juga berkarakter moral dan spiritual. Dalam konteks pendidikan Islam, pilar-pilar iman menjadi fondasi utama dalam pembentukan karakter peserta didik. Penelitian ini bertujuan untuk mengkaji secara konseptual integrasi pilar-pilar iman dalam pendidikan sebagai upaya pembentukan karakter. Penelitian ini menggunakan pendekatan kualitatif dengan metode penelitian pustaka (library research), melalui analisis terhadap Al-Qur’an dan hadis, buku-buku akademik, artikel jurnal nasional dan internasional, serta dokumen kebijakan pendidikan yang relevan. Data dianalisis menggunakan teknik analisis isi (content analysis) untuk mengidentifikasi keterkaitan antara iman, pendidikan, dan karakter. Hasil kajian menunjukkan bahwa iman dalam Islam tidak hanya dipahami sebagai keyakinan teologis, tetapi juga mencakup dimensi pembenaran dan pengamalan yang berdampak langsung pada pembentukan karakter. Enam pilar iman-iman kepada Allah, malaikat, kitab-kitab Allah, rasul-rasul Allah, hari akhir, serta qadha dan qadar memiliki kontribusi signifikan dalam menumbuhkan karakter religius, jujur, disiplin, tanggung jawab, sabar, dan peduli sosial. Integrasi pilar-pilar iman dalam pendidikan dapat dilakukan melalui pembelajaran formal, pembiasaan keagamaan, dan budaya sekolah. Penelitian ini menegaskan bahwa integrasi iman dalam pendidikan sejalan dengan tujuan pendidikan nasional dan Profil Pelajar Pancasila, serta menjadi landasan penting dalam membentuk peserta didik yang beriman, berakhlak mulia, dan siap menghadapi tantangan zaman.

Perzinaan Menurut Pandangan AL-Qur'an (Studi Interpretatif Tematik Ayat-ayat Zina)

Nasiri — 2026-03-01

Adultery is sexual intercourse between a man and a woman without a legal marriage bond. The Qur'an discusses adultery in three surahs, namely The first verse (QS. Al-Isra' verse 32) contains a prohibition on approaching adultery. The second (QS. An-Nur verses 2-3) contains the punishment for adulterers and the prohibition on marrying them, and the third verse (QS. Al-Furqan verse 68) contains the reward for adulterers in the future with Allah. In Islam, the word adultery includes adultery muhshan and ghairu muhshan. The limits of adulterers that must be present are 12 (twelve), namely 1). Mukallaf. 2). Clearly male, 3). Inserting the entire hasyafah (tip of the penis). 4). 5). His genitals are still attached to the person.

6). Inserting his genitals into a woman who is clearly 7). The law prohibiting inserting genitals is in essence

8). The law of prohibition arises from reality 9). There must be no doubt that the genitals cause abortion

10). The genitals must be desired (desired) by nature 11). The perpetrator of adultery must obey Islamic law 12). The perpetrator must understand the prohibition of adultery.

Professional Waqf in the Perspective of Maqāṣid al-Sharī‘ah: Concept, Implementation, and Challenges Analysis

Hanafi Yunus — 2026-03-01

Professional waqf is an innovation in waqf practice that utilizes professional services, skills, and time as a form of sustainable contribution to the welfare of the community. This study aims to analyze the concept of professional waqf from the perspective of maqāṣid al-sharī‘ah, its implementation in Indonesia and other countries, the challenges it faces, and strategies for its strengthening and sustainability. This research employs a descriptive qualitative approach through library research, referring to classical literature, contemporary fatwas, and empirical practices. The findings reveal that professional waqf has a strong normative foundation and high relevance to the five main objectives of maqāṣid al-sharī‘ah, namely the protection of religion, life, intellect, lineage, and wealth. The implementation of professional waqf in various countries demonstrates diverse models, ranging from healthcare, education, legal aid, to economic empowerment. However, its development in Indonesia still faces regulatory constraints, low public awareness, limited support from professional associations, as well as technical and funding challenges. Therefore, strengthening strategies involving clear regulations, policy innovation, digital management, multi-stakeholder collaboration, and public education are crucial to positioning professional waqf as an adaptive, sustainable, and impactful Islamic philanthropic instrument.