This study examines the da'wah practices of Sufi and Islamist groups among former thugs in Solo, Indonesia. It further explores how the distinct religious teachings promoted by these two groups shape the religious beliefs, social attitudes, and everyday lives of their followers. Employing a qualitative research design and a symbolic interactionist approach, the study investigates how former thugs construct shared meanings through social interactions mediated by symbols such as language, gestures, and religious practices. It argues that the meanings attached to these symbols differ significantly between Sufi and Islamist communities, resulting in contrasting patterns of religious and social transformation. The findings indicate that former thugs affiliated with Sufi groups tend to develop more moderate religious orientations, demonstrate greater cultural adaptability, accept Indonesia's democratic and constitutional system, and exhibit higher levels of tolerance toward social and religious diversity. In contrast, those associated with Islamist groups are more likely to adopt exclusivist and radical religious perspectives, reject local cultural traditions deemed incompatible with their interpretation of Islam, question the legitimacy of the Indonesian state system, and display limited acceptance of religious and cultural differences. By comparing the outcomes of Sufi and Islamist da'wah among former thugs, this study highlights the significant role of religious preaching in shaping social integration, religious identity, and civic attitudes. The findings contribute to a broader understanding of how different models of Islamic da'wah influence processes of religious conversion and social reintegration among marginalized groups in contemporary Indonesia.
Drug abuse refers to the non-medical use of narcotics and other addictive substances that may lead to substance dependence and adversely affect individuals' physical, psychological, social, and spiritual well-being. This study examines the da'wah management practices of the Majelis Da'wah Islamiyah (Islamic Propagation Council) in providing religious counseling and rehabilitation for victims of drug abuse in Pekanbaru, Indonesia. Employing a qualitative descriptive approach, data were collected through in-depth interviews, participant observation, and document analysis. The findings indicate that the Council systematically applies the core functions of da'wah management—planning, organizing, implementation, and evaluation—in delivering its rehabilitation programs. Religious guidance is conducted through both preventive and curative approaches, incorporating activities such as Islamic lectures, congregational prayers, dhikr (remembrance of God), Qur'anic recitation, Islamic counseling, religious study circles, and Friday sermons. These interventions contribute to positive behavioral transformation, strengthen participants' spiritual awareness, and improve their relationships with family members and the wider community. The findings underscore the potential of faith-based da'wah management as an effective complementary approach to the social and spiritual rehabilitation of individuals recovering from drug abuse
The Islamic identity of Zilenial Muslims has undergone a significant transformation in the digital era, where spirituality is not only manifested through ritual practices but also expressed as part of an online lifestyle. This study aims to examine the relationship between digital literacy and the construction of Zilenial Islamic identity, employing UNESCO’s (2011) framework of access, evaluation, creation, and digital ethics. Using a sequential explanatory mixed-method approach, data were collected from one hundred respondents aged 18–25 through surveys and interviews. The findings indicate that almost all participants actively engage with social media for spiritual practices such as sharing Qur’anic reflections, short da’wah messages, and personal contemplations. Many respondents integrate Islamic fashion, lifestyle content, and religious self-branding as essential elements of their online presence. Nevertheless, only about half demonstrated strong critical evaluation skills in filtering Islamic information, while others remain vulnerable to misinformation and algorithmic influence. This study highlights that digital literacy plays a crucial role in maintaining the balance between spirituality and the online lifestyle of Zilenial Muslims.
This article analyzes the formation and maintenance of Gus Ali Shodiqin’s charismatic authority within the Mafia Sholawat community. It addresses religious authority in popular da‘wa communities, where authority operates not only through formal institutions but also through rituals, symbols, collective experience, and emotional ties between leaders and congregants. This qualitative case study draws on field observations at the Mafia Sholawat headquarters from 2 month, online observations of the Abah Ali Mafia Sholawat Indonesia YouTube channel, semi-structured interviews with five key informants, and documentary materials. The findings show that Gus Ali’s authority is constructed through pesantren tradition, family genealogy, chains of religious learning, validation by authoritative figures, spiritual experiences, and congregational recognition. It is reinforced through an accessible, inclusive, and non-judgmental preaching style oriented toward marginalized groups. Sholawat Ngaji Heppy, Maulidu Rosul, and Molimo Mantab reproduce charisma through affective experience, prophetic love, spiritual discipline, and collective self-reflection. His charisma is routinized through congregational habitus, the three-finger salute, the pesantren, recurring rituals, community networks, and digital media. The article conceptualizes this authority as relational-ritual charisma, produced, experienced, and institutionalized through collective practice.
Early marriage is a social problem that continues to occur in various regions in Indonesia, including in Teluk Mengkudu District, Serdang Bedagai Regency. This phenomenon has various negative impacts, such as dropping out of school, economic and mental unpreparedness, health risks, and increasing divorce rates. The Office of Religious Affairs, as an institution that handles Islamic marriage affairs, has a role in preventing early marriage through da'wah programs. This study aims to determine the implementation of the da'wah program of the Pematang Guntung Religious Affairs Office (KUA) in preventing early marriage, the form of cooperation with various parties, the impact of the program, and the obstacles faced. This study uses a qualitative method with a descriptive approach. Data collection was conducted through in-depth interviews with the Head of the KUA, religious instructors, and related parties. The results show that the Pematang Guntung Religious Affairs Office (KUA) implements a da'wah program to prevent early marriage in a planned and sustainable manner through three main programs, namely Guidance for Marriage-Age Youth (BRUN), and Guidance for School-Age Youth (BRUS). These programs are implemented through lectures, discussions, video screenings, simulations, games, and short plays. The KUA also collaborates with various parties, such as community health centers (Puskesmas), the BPIKB (Regional Child Protection Agency), village governments, schools, religious leaders, community leaders, and the Religious Court.
