<mods:mods version="3.3" xsi:schemaLocation="http://www.loc.gov/mods/v3 http://www.loc.gov/standards/mods/v3/mods-3-3.xsd" xmlns:mods="http://www.loc.gov/mods/v3" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance"><mods:titleInfo><mods:title>KEBERAGAMAAN ANGGOTA ORGANISASI IKATAN ALUMNI MADRASATUL QUR’AN (IAMQ) TEBUIRENG YOGYAKARTA</mods:title></mods:titleInfo><mods:name type="personal"><mods:namePart type="given">NIM.: 21105020024</mods:namePart><mods:namePart type="family">Ziddan Zainus Sobri</mods:namePart><mods:role><mods:roleTerm type="text">author</mods:roleTerm></mods:role></mods:name><mods:abstract>The religiosity of pesantren alumni is an interesting phenomenon to examine, especially within the context of increasingly dynamic social changes. Alumni of Madrasatul Qur’an who are members of the Ikatan Alumni Madrasatul Qur’an (IAMQ) Yogyakarta experience a shift in environment from a religious educational setting to a more complex social life. This transition has the potential to influence the forms of individual religious expression. This study aims to analyze the spiritual dynamics within the IAMQ organization as well as the forms of individual religious expression of its members in their daily lives.&#13;
This research employs a qualitative approach using a descriptive-analytical method examined through the perspective of the psychology of religion. Data were collected through in-depth interviews with five informants who are members of IAMQ Yogyakarta from diverse professional backgrounds. The analysis of this study is based on Glock and Stark’s theory of religiosity, which includes five dimensions: belief, religious practice, religious experience, religious knowledge, and the social consequences of religiosity.&#13;
The findings of this study reveal that the religiosity of IAMQ members is not uniform but instead exhibits a diverse spectrum shaped by the dynamics of their lived experiences. Some informants demonstrate a relatively stable form of religiosity, reflected in the consistent practice of religious rituals and sustained spiritual experiences. Others, however, display a more adaptive and contextual pattern of religiosity, where the understanding of religious teachings remains strong, yet their practical observance fluctuates in response to occupational demands and social environments. Despite these variations, all informants share a common foundation in which the religious education acquired at Madrasatul Qur’an serves as the primary basis for shaping their cognitive orientation, attitudes, and religious behavior. Consequently, the core values instilled through this education continue to function as a guiding reference in navigating ongoing social changes.</mods:abstract><mods:classification authority="lcc">201.7 Toleransi Beragama, Hubungan Antaragama, Pluralisme Agama</mods:classification><mods:originInfo><mods:dateIssued encoding="iso8061">2026-08-03</mods:dateIssued></mods:originInfo><mods:originInfo><mods:publisher>UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM</mods:publisher></mods:originInfo><mods:genre>Thesis</mods:genre></mods:mods>