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Childcare, Single-Mother Sex Workers, and Islamic Family Law: Contemporary Realities Between Child Welfare and Social Stigma Aditya Ramadhan; Roqiyul Ma’arif Syam; Afif Muamar; Nazula Alfirahmah; Dede Al Mustaqim
Legitima : Jurnal Hukum Keluarga Islam Vol. 8 No. 1 (2025): Legitima : Jurnal Hukum Keluarga Islam
Publisher : Universitas Islam Tribakti Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/legitima.v8i1.8239

Purpose – Contemporary Ḥaḍānah practices are often confronted with complex social and economic realities. Childcare practices by Single mothers working as sex workers must bear full responsibility for childcare amid economic pressures and moral stigma. This study focuses on the tension between the principle of child welfare and the social marginalization of single mothers who are sex workers. Design/methods/approach – This research employs a qualitative field method with a case study. Primary data were collected through in-depth interviews and observations of four single mothers who worked as sex workers in Astana Village, Cirebon, Indonesia. The data were analyzed thematically using the interpretive framework of Qirā’ah Mubādalah and Maslow’s hierarchy of needs. Findings – The research findings show that the practice of ḥaḍānah by single sex worker mothers in Astana Village, Cirebon, Indonesia reflects a reciprocal caregiving relationship oriented towards the welfare of the child, as emphasized in the Qirā’ah Mubādalah perspective. Analysis using Abraham Maslow's Hierarchy of Needs Theory reveals that caregiving is carried out simultaneously and contextually through the fulfillment of physiological needs, safety, affection, and even the child's future aspirations, despite structural limitations. Research implications/limitations – These results confirm that the suitability of ḥaḍānah cannot be measured by the stigma of the mother's work but rather by her commitment and ability to fully meet the needs of her children. Originality/value – This research offers a novel interdisciplinary analysis integrating Qirā’ah Mubādalah and Maslow’s theory to reinterpret maternal resilience and justice in childcare, promoting a more compassionate and contextual understanding of Islamic family law.

Implementation of Corporate Cash Waqf at PT PLN for Achieving SDGs in Indonesia: A Maqashid Shariah Perspective Dede Al Mustaqim; Intan Nurul Fadilah
Al-Awqaf: Jurnal Wakaf dan Ekonomi Islam Vol. 19 No. 1 (2026): AL-AWQAF : Jurnal Wakaf dan Ekonomi Islam
Publisher : Badan Wakaf Indonesia

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Corporate-based cash waqf is an innovative form of Islamic philanthropy with significant potential to support sustainable development. The Baitul Maal Foundation of PLN (YBM PLN), established on September 11, 2006, under Director’s Decree No. 132.K/DIR/2006 and No. 133.K/DIR/2006, is one of the pioneers in implementing cash waqf within a corporate environment through fundraising from employees of PT PLN (Persero). This study aims to analyze the implementation of cash waqf managed by YBM PLN in relation to the achievement of the Sustainable Development Goals (SDGs) in Indonesia, viewed from the perspective of Maqashid Sharia. Data show that cash waqf collection reached IDR 87.4 million in 2020, IDR 3,645 million in 2021, IDR 132 million in 2022, and IDR 104.1 million in 2024. The funds are distributed across five main program pillars: humanitarian, health, da’wah, economic empowerment, and education. This research employs a qualitative approach with a case study design on YBM PLN, utilizing document analysis and in-depth interviews with waqf managers. The findings indicate that the implementation of cash waqf at YBM PLN makes a tangible contribution to achieving several SDG targets, particularly poverty alleviation, improving the quality of education, ensuring decent health, and strengthening community economic resilience. Furthermore, the management of cash waqf aligns with the principles of Maqashid Sharia, including the preservation of religion (hifz al-din), life (hifz al-nafs), intellect (hifz al-‘aql), lineage (hifz al-nasl), and wealth (hifz al-mal). This study recommends optimizing the corporate cash waqf management model through program diversification, enhanced transparency, and strengthened stakeholder collaboration to generate broader, sustainable, and measurable impacts for society.

Childcare, Single-Mother Sex Workers, and Islamic Family Law: Contemporary Realities Between Child Welfare and Social Stigma Aditya Ramadhan; Roqiyul Ma’arif Syam; Afif Muamar; Nazula Alfirahmah; Dede Al Mustaqim
Legitima : Jurnal Hukum Keluarga Islam Vol. 8 No. 1 (2025): Legitima : Jurnal Hukum Keluarga Islam
Publisher : Universitas Islam Tribakti Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/legitima.v8i1.8239

Purpose – Contemporary Ḥaḍānah practices are often confronted with complex social and economic realities. Childcare practices by Single mothers working as sex workers must bear full responsibility for childcare amid economic pressures and moral stigma. This study focuses on the tension between the principle of child welfare and the social marginalization of single mothers who are sex workers. Design/methods/approach – This research employs a qualitative field method with a case study. Primary data were collected through in-depth interviews and observations of four single mothers who worked as sex workers in Astana Village, Cirebon, Indonesia. The data were analyzed thematically using the interpretive framework of Qirā’ah Mubādalah and Maslow’s hierarchy of needs. Findings – The research findings show that the practice of ḥaḍānah by single sex worker mothers in Astana Village, Cirebon, Indonesia reflects a reciprocal caregiving relationship oriented towards the welfare of the child, as emphasized in the Qirā’ah Mubādalah perspective. Analysis using Abraham Maslow's Hierarchy of Needs Theory reveals that caregiving is carried out simultaneously and contextually through the fulfillment of physiological needs, safety, affection, and even the child's future aspirations, despite structural limitations. Research implications/limitations – These results confirm that the suitability of ḥaḍānah cannot be measured by the stigma of the mother's work but rather by her commitment and ability to fully meet the needs of her children. Originality/value – This research offers a novel interdisciplinary analysis integrating Qirā’ah Mubādalah and Maslow’s theory to reinterpret maternal resilience and justice in childcare, promoting a more compassionate and contextual understanding of Islamic family law.

Domestic Violence and Women's Protection in Indonesian Islamic Family Law: A Postcolonial Perspective on Strengthening Women's Rights Dede Al Mustaqim; Haryadi Eka Nugraha; Nuzula Alfi Rahmah
DAS SEIN: Jurnal Pengabdian Hukum dan Humaniora (Journal of Legal Services and Humanities) Vol. 6 No. 2 2026
Publisher : Universitas Negeri Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33756/jds.v6i2.36395

Domestic violence against women remains a persistent problem within contemporary Muslim families, even though Islamic family law normatively upholds justice, compassion, and human dignity. This article examines domestic violence and women’s protection in Islamic family law through a postcolonial lens, aiming to expose the power relations, patriarchal bias, and colonial legacies shaping the formation and practice of family law, without altering the normative commitments Islam itself articulates. Employing normative legal research with a conceptual approach informed critically by postcolonial theory as an interpretive framework, this study analyzes primary legal materials, Law No. 23 of 2004 on the Elimination of Domestic Violence, the 1974 Marriage Law, and the Compilation of Islamic Law, alongside classical fiqh texts, religious court decisions, and recent scholarship. The findings show that domestic violence is frequently displaced from the register of serious rights violations into that of ordinary domestic discord, leaving legal protection for women survivors structurally inadequate. Read through a postcolonial lens, this displacement is traced to the colonial-era codification of Islamic law and to a state that privileges family stability over women’s safety, producing what this article terms institutionalized state patriarchy. Accordingly, the article argues for the decolonization of Islamic family law thought, the reinterpretation of spousal relations on the basis of maqashid al-shari’ah and gender justice, and the strengthening of the state’s role as protector of women’s rights, so that Islamic family law can function as an instrument of substantive justice and effective protection for women survivors of domestic violence.

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