al-Afkar, Journal For Islamic Studies
al-Afkar, Journal for Islamic Studies is published by Association of Secondment Lecturers (Asosiasi Dosen DPK) UIN Sunan Gunung Djati Bandung Indonesia. Focus of al-Afkar, Journal for Islamic Studies is on publishing original empirical research articles and theoretical reviews of Islamic Studies, it covers various issues on the Islamic studies within such number of fields as Islamic Education, Islamic thought, Islamic law, political Islam, and Islamic economics from social and cultural perspectives and content analysis from al-Qur’an and Hadist.
In other than forementioned field in Islamic Studies, al-Afkar, Journal for Islamic Studies also accepts articles which cover the topic on the cross section between Islam Studies and other scientific field, such as sociology, law, economics, and others.
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<![CDATA[Contemporary Interpretive Approaches in Popular Culture Analysis ]]>
<![CDATA[Jessenia Hayfa Anshara]]>;
<![CDATA[Ahmad Nurrohim]]>;
<![CDATA[Andri Nirwana, A.N.]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.1658
<![CDATA[The study of popular culture is becoming increasingly important in understanding modern social and cultural dynamics. This research will discuss how popular culture influences the formation of identity, values and social interactions in the context of globalization. Popular culture, which includes music, film, television, social media, and fashion, has a significant impact on people's views and behavior. Contemporary interpretive approaches in popular culture analysis use literature study methods to investigate the influence of popular culture in the era of globalization. This method involves an in-depth review of the various related literature, which provides a comprehensive framework for understanding the theoretical basis and previous research on popular culture phenomena. The study highlights the importance of local contexts in interactions with global cultures, resulting in unique cultural hybridity. The research also explores how economic and political forces influence the production and consumption of popular culture and its impact on social structures and power relations. This analysis provides insight into how popular culture not only reflects but also influences social values and norms, as well as how people adapt and shape their identities. In conclusion, popular culture plays a key role in the formation and change of social values, and influences power dynamics and social structures, both in global and local contexts.]]>
<![CDATA[Comparison of the Walad Concept in Islamic Heritage According to the Theory of Hudud Syahrur and Scholars of the Fiqh Mazhab ]]>
<![CDATA[Jamaluddin]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.1659
<![CDATA[This research raises the concept of walad and the division of its rights in Islamic heritage according to the theory of Syahrur's hudud and the scholars of the fiqh school of thought. Syahrur does not differentiate the meaning of the word walad in Surah an-Nisa’ verses 11 and 12 and 176. Syahrur interpreted the word walad in Surah an-Nisa’ as a boy and a girl. This opinion is clearly different from the opinion that has developed among Sunni sect scholars. Scholars of the school of thought interpret the word walad in Surah an-Nisa’ verse 176 as a boy. This opinion has 2 reasons. First they use the pronunciation of walad isti'mali. Arabs interpret the pronunciation of walad as just a boy in letters (a daily habit), the second pronunciation of walad is interpreted in hamlu because there are three hadiths as supports. These three hadiths say that girls cannot spend their wealth. Syahrur established three forms of legal boundaries in the distribution of inheritance for boys and girls. The first is the maximum share limit for boys 66.6% and the minimum share limit for girls 33.3%. The second is the minimum limit that girls must receive 2/3. The third is that the minimum limit for girls gets half (50%) of the property share. Meanwhile, according to school scholars, the share received by a boy is the same as two parts for a girl. This understanding is interpreted through a bayani approach.]]>
<![CDATA[Application of Al-Wujuh Wa An-Nazhair Rules and Tafsiriyah Tarjamah on Human Words in the Translation of the Ministry of Religion of the Republic of Indonesia ]]>
<![CDATA[Siti Ersa Meylani]]>;
<![CDATA[Kharis Nugroho]]>;
<![CDATA[Abdullah Mahmud]]>;
<![CDATA[Mutohharun Jinan]]>;
<![CDATA[Trisno Susilo]]>;
<![CDATA[Andri Nirwana AN]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.1664
<![CDATA[This research discusses a study of the rules of al-wujūh wa an-naẓāir in the tarjamah tafsiriyah regarding the word human in the Ministry of Religion's translation of the Koran. The verses of the Qur'an that were revealed in Arabic have many unique words and a variety of meanings according to the context of the verses, so it is necessary to study the meaning of these words to make it easier for Muslims to understand the verses. The rules of al-wujūh wa an-naẓāir are a study of the science of the Qur'an which discusses meaning and pronunciation. The spread of Muslims outside the Arab nation requires the translation of verses of the Qur'an into their native languages. There are two translation methods, namely literal translation and tafsiriyah translation. By formulating how to apply al-wujūh wa an-naẓāir and tarjamah tafsiriyah of the word human in the Qur'an, researchers used the maudhu'I method and a descriptive qualitative approach. The results of the research are that the mention of humans in the Qur'an is Basyar, Insan, Nas, Bani Adam with the same meaning.]]>
<![CDATA[Naquib al-Attas Educational Thought in Contemporary Islamic Education ]]>
<![CDATA[Enjang Sukandi]]>;
<![CDATA[Siti Nia Anisa Inayah]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.303
<![CDATA[Based on the discussion above, it can be concluded that Muhammad Naquib al-Attas' educational thinking tends to be selective reconstructive in nature which seeks to present an integrated Islamic education system, which still maintains the principle of harmony and individual balance which describes the realization of the main human function as ‘abd Allah and caliph al ard. According to al-Attas, science today has been contaminated by thoughts from the secular Western world that are contrary to the values of Islamic teachings. Therefore, it is necessary to make an effort through the “Islamization of science” movement by taking positive aspects from modern developments as selectively as possible, even though they come from the West.]]>
<![CDATA[The Best Method for Memorizing the Al-Qur'an that Supports the Quality of Students at SDIT Insan Teladan ]]>
<![CDATA[Reza Fauzi Rasyad]]>;
<![CDATA[Tarsono]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.1102
<![CDATA[The Qur'an, which has differentiating, warning and medicinal functions, is a guide and guidance for mankind. Muslims are obliged to maintain and protect it by always reading, writing and even trying to memorize it, therefore the superior Tahfdz Al-Qur'an program has been realized by many Integrated Islamic-based educational institutions, one of which is SDIT Insan Teladan. The guidance for tahfidz Al-Qur'an is carried out using the Wafa method which is also supported by students' motivational factors towards memorizing. Based on research results, this method is considered very effective in the process of memorizing the Al-Quran because in practice it is easy, fast and fun, allowing children to enjoy every memorization process. Apart from that, the wafa method also supports the quality of students' memorization as proven by several championships that SDIT Insan Teladan students have obtained in the fields of tahfdz and religion.]]>
<![CDATA[Characteristics of the Leadership of the Prophet Muhammad SAW ]]>
<![CDATA[Dinda Azzahra]]>;
<![CDATA[Imam Mars Miasya Ibnu Ivan]]>;
<![CDATA[Yusutria]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.1106
<![CDATA[Basically, developing countries are influenced by leaders who are able to change the social, economic, cultural and educational conditions of society. Leadership is the most important position in management, Islam has a role model in leadership, namely Nabiyullah Muhammad SAW, a leader sent by Allah SWT whose exemplary attitude and leadership model is a benchmark that can be applied in every era, successfully making the Prophet Muhammad a leader. the best in the world. The Prophet's leadership is very important to explore and explore to be used as an exemplary reference in leadership education in order to create good future leaders through the example of the Prophet Muhammad SAW. Examining the science of the habits, life journey and teachings of the Prophet Muhammad is a very extraordinary science. The glory of the role model of the Prophet Muhammad is broad and covers all aspects of life so that it is endlessly studied continuously. (Rahayuning Tyas, 2019a) The focus of this writing provides descriptions from various sources regarding 1.) Leadership of the Prophet Muhammad SAW 2.) Opinions of Orientalists towards the Prophet Muhammad SAW 3.) Keys to the Success of the Leadership of the Prophet Muhammad SAW 4.) Characteristics of the leadership of the Prophet Muhammad.]]>
<![CDATA[Analysis of Islamic Religious Education (PAI) Materials from the Perspective of Student Interests, Motivation and Talents ]]>
<![CDATA[Hendra]]>;
<![CDATA[Thobroni]]>;
<![CDATA[Khozin]]>;
<![CDATA[Hermansyah]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.1108
<![CDATA[Islamic religious education for students is very important because religion will guide, control and control all children's behavior. Because only religion can control and direct humans to the good path. So education and guidance regarding Islamic religious education must be more effective. This requires teachers to really understand the material or teaching materials that will be delivered. This research uses a qualitative methodology with a Literature Study approach, this approach is used to extract information from literature sources that are relevant to the research focus, both from books, journals and the results of previous research findings. The results of research on PAI material analysis illustrate that there are several important things for teachers to do, including; Gardening, Classifying or grouping learning materials based on relevant topics, themes or concepts. Second, choose the material that is most relevant and in accordance with the Graduate Competency Standards (SKL) and Competency Standards (SK) for Islamic Religious Education subjects by paying attention to students' conditions and interests, because quite a few teachers deliver material without understanding students' needs and desires. Third, Present the material in depth to the selected material and adapt it to the students' abilities. Fourth, teachers must also be careful in choosing the methods and strategies used when delivering teaching material, so that students can enjoy the learning process enthusiastically and pleasantly. Fifth, the teacher determines indicators of expected learning outcomes from the development of the material taught.]]>
<![CDATA[Implementation of Active Learning Methods in Increasing Student Involvement in Islamic Religious Education Subjects ]]>
<![CDATA[Muaddyl Akhyar]]>;
<![CDATA[Iswantir M]]>;
<![CDATA[Salmi Wati]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.1109
<![CDATA[In learning, there are components related to the learning process, one of which is the learning method. In connection with the learning process under study, it was found that so far the learning material at SMPN 2 Sintoga was taught through relatively conventional methods, so that the absorption of material for some students seemed monotonous and boring. This study aims to describe the learning methods applied at SMPN 2 Sintoga. The research method uses descriptive qualitative methods with primary data collection through interviews and observations As for secondary data obtained through documentation. The results showed that the application of active learning methods at SMPN 2 Sintoga was 100% unsuccessful, this was indicated by the results of observations and interviews with PAI teachers at SMPN 2 Sintoga. This is also influenced by 2 factors, namely supporting factors such as the existence of adequate learning facilities and resources, high student interest in learning, and the enthusiasm and professionalism of Islamic education teachers in guiding their students and inhibiting factors, namely the existence of some students who are still reluctant to express their opinions, and different student backgrounds. Active learning methods need to be improved so that students can be actively involved in learning activities.]]>
<![CDATA[Implementation of One Month One Hadith in Daily Activities at Muhammadiyah Elementary Schools 1 and 2 Sepanjang Sidoarjo ]]>
<![CDATA[Nazahah Ulin Nuha]]>;
<![CDATA[Romelah]]>;
<![CDATA[M. Nurul Humaidi]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.1110
<![CDATA[This study investigates the implementation of the "One Month One Hadits" program at Muhammadiyah 1 and 2 Sepanjang Elementary Schools, Sidoarjo. The program aims to build students' Islamic character by introducing and studying one Hadits of the Prophet Muhammad every month.SD Muhammadiyah 1 and 2 Sepajang designed this program as an effort to strengthen the foundation of children's character, integrating Islamic values in daily activities. Qualitative research methods were used, with primary data from interviews and secondary data from documents. The implementation of the program involves the recitation of Hadits every morning and afternoon, followed by guidance for students to apply it in their daily lives. The program is in line with Muhammadiyah's vision of education, emphasizing character building, Muslim personality, and resilient Muhammadiyah cadres. Students not only memorize the Hadits, but also integrate it in their daily positive behavior. Challenges in implementation involve the resistance of some teachers, which requires better understanding and commitment. The school overcame this by holding regular studies to deepen the program materials, create a common understanding and support the integration of religious values in the school culture. Overall, "One Month One Haditst" at SD Muhammadiyah 1 and 2 Sepanjang is not just a learning routine, but a call to translate religious values into real action. This program not only stimulates intellectual growth, but also forms obedient, responsible and ethical individuals in society.]]>
<![CDATA[The Concept of Manhaj Tarjih and Tajdid in a Muhammadiyah Perspective ]]>
<![CDATA[Imro Atus Soliha]]>;
<![CDATA[Romelah]]>;
<![CDATA[Nurul Humaidi]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.1111
<![CDATA[Social development becomes an inevitable reality in the dynamics of social life. The social transformation that occurs in society certainly influences Islamic law as a system of social norms that are directly related to human behavior. This article aims to conduct a literature-based analysis, exploring manhaj tarjih and tajdid in the Muhammadiyah tradition as a basis for developing thinking. Islamic studies at Muhammadiyah are not only limited to the framework of religious studies, but also as a process of understanding Islam as a whole, with the aim of bringing Islam as a blessing for all of nature (rahmatan lil alamin). This approach is not limited to the conceptual realm, but rather focuses on real applications, in accordance with the philosophical principles of baldatun toyyibatun wa rabbun ghofur. Using a historical analysis approach, the author assesses that Muhammadiyah's ijtihad method in responding to social change is dynamic and progressive, adopting and developing three approaches, namely bayani, tahlili, and istislahi.]]>
