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[Modern Thought of Islamic Religious Education According to Mahmud Yunus ]]>
<![CDATA[Ria Putranti Arwitaningsih]]>;
<![CDATA[Khuriyah]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 8 No. 1 (2025) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v8i1.1025
<![CDATA[This article aims to examine and explain the movement of Mahmud Yunus' thoughts on Islamic education. Mahmud Yunus is an Islamic education reformer from Minangkabau. Through his position in the Ministry of Religious Affairs, he advocated and fought for the inclusion of religious education subjects into the national curriculum and supported the implementation of religious education in public schools and the establishment of the National Islamic University (PTAIN). Mahmud Yunus' reform movement in Indonesia is an interesting study that needs to be studied in the context of contemporary Indonesian figures and Mahmud Yunus' perspective on Islamic education and its relation to modern education. The type of research in this study is library research and the data comes from some primary and secondary literature related to Mahmud Yunus' thoughts and their relevance to modern education. This research focuses more on Mahmud Yunus' attention and commitment to the improvement and development of Islamic education which can be seen further in some of his thoughts, among others, in terms of Islamic education, goals, curriculum, teaching methods of educators and institutions of Islamic education institutions.]]>
<![CDATA[Ideas of Islamic Education Thought KH. Ahmad Dahlan ]]>
<![CDATA[Siti Isnaini]]>;
<![CDATA[Islah Gusmian]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 8 No. 1 (2025) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v8i1.1026
<![CDATA[At the beginning of the 20th century, Indonesia had an education system that was secular and traditional. Secular education is an educational system established by the Dutch East Indies government. In this system, only general knowledge is taught. Meanwhile, traditional education is an educational system founded by ulama, where in this system only religious knowledge is taught. This shows that education in Indonesia has not achieved its true goals. The aims of education include enlightening the life of the nation and developing the whole person, namely a person who is virtuous, has good morals, has knowledge, skills, physical and spiritual health, a stable and independent personality, and a sense of social and national responsibility. KH. Ahmad Dahlan, the founder of Muhammadiyah, attended because of his disagreement with the education system created by the Dutch East Indies government. Therefore KH. Ahmad Dahlan offers an education system that collaborates the secular education system with the traditional education system.]]>
<![CDATA[E-Money in Worldview Perspective Maqashid Sharia ]]>
<![CDATA[Imam Kamaluddin]]>;
<![CDATA[Tito Noer Islami]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 8 No. 1 (2025) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v8i1.1235
<![CDATA[In the 20th century, technological developments experienced very significant growth and brought winds of change to human life in all aspects, such as culture, law, education or economic aspects. The emergence of the digitalization of money is a form of technological development in this era. Electric Money or what is usually shortened to e-money is a trend in terms of buying and selling transactions. As Muslims, we are obliged to carry out all our work in accordance with the provisions that Allah SWT has determined. As for what Allah SWT has determined, it has a sharia maqashid that its servants must know. In carrying out e-money transactions, it is necessary to know the sharia maqashid contained therein. This research aims to find out more about how e-money is from a sharia maqashid perspective. This research uses the qualitative literature study method. The results of this research are that in e-money there is an element of benefit that is a sharia maqashid that can meet human needs, namely hifdzul maal. There are several negative impacts in e-money that need to be avoided in order to maintain the value of maal hifdzul, such as device duplication, theft and malfunction.]]>
<![CDATA[Qirā’at In Tafsīr Al-Jalālain Book; A Descriptive Study of Ṣighat Wafi Qira`Atin in the 30th Juz. ]]>
<![CDATA[Ahmad Farih]]>;
<![CDATA[Abdullah Khoirur Rofiq]]>;
<![CDATA[Alvian Bhakti Pamungkas]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 8 No. 1 (2025) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v8i1.1239
<![CDATA[The differences in dialects owned by the Arabs result in differences in the way the Qur'an is recited or often known as differences in qirā'at. When Muslims began to develop, the study of religious sciences also developed, such as the study of the verses of the Qur'an to be interpreted, when interpreting the verses of the Qur'an, many mufassirs have attention to differences in qirā' at, such as in the book of Tafsir al-Jalâlain. Problems arise when encountering the phrase wa fī qirā'atin in the book of Tafsīr al-Jalālain because it does not explain who is referred to in the phrase so that it does not know the status of the validity of the qirā'at, whether it is mutawatir, ahad or even syadz. This paper uses library research, while the data collection technique used is document review technique, then analyzed using descriptive analytical method, with a deductive mindset, namely looking for lafadz wa fī qirā'atin in the book of Tafsīr al-Jalālain in 30th Juz then looking for the status of qira`ah. The benefits of this research include introducing the imams of qirā'at and their positions, especially those contained in the memorization of wa fī qirā'atin in the book of Tafsīr al-Jalālain in juz 30. As for the results of this research paper, the author found the phrase wa fī qirā'atin in the book of Tafsīr al-Jalālain in the 30th Juz. imams who contained in it are imams of qira`ah arba`ah asyrah. Meanwhile, when viewed from the status of the authenticityof the qirā'at, it has a mutawatir status because in each lafadz it contains the name of one or more of the imams of the qira`ah sab`ah.]]>
<![CDATA[Muamalah Fiqh Review of the Use of Contracts in Sharia Insurance Institutions ]]>
<![CDATA[Muhamad Said]]>;
<![CDATA[Mohammad Ghozali]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 8 No. 1 (2025) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v8i1.1240
<![CDATA[Sharia economic growth in Indonesia has developed quite a bit in recent years. This was followed by growth in terms of financial institutions, both from the banking and non-bank sides. It can be seen from the contracts that are increasingly innovating like the multi-contracts that are now popular. Until one of the tabarru’ contracts which has the meaning of helping in sharia insurance institutions now feels like a tijaroh contract which spices up profits (profits) on transactions. The aim of this research is to examine the tabarru’ contract carried out by sharia insurance institutions by criticizing it through the tabarru’ theory approach itself from the perspective of muamalah fiqh. With qualitative research methods, sourced by secondary data, researchers try to describe the content of data collection techniques using deductive documentation methods. And found that insurance institutions still felt that capitalism was labeled sharia, and also concluded that zakat, infaq, shodaqoh and waqf (ZISWAF) institutions could be the best solution for Muslims to actually help them.]]>
<![CDATA[قضية الإمامة بين المتكلمين ]]>
<![CDATA[Amir Reza Kusuma]]>;
<![CDATA[Asrofil Fuad]]>;
<![CDATA[Iqbal Maulana Alfiansyah]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 8 No. 1 (2025) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v8i1.1243
<![CDATA[إن الأمة الإسلامية ستتفرق إلى عدة فرق كما أشاره الحديث الشريف: (ليأتيَنَّ على أُمَّتي ما أتى على بني إسرائيلَ حَذْوَ النعل بالنعل، حتى إن كان منهُم مَن أتى أُمَّه علانية؛ لكان في أُمَّتي مَن يصنع ذلك، وإنَّ بني إسرائيل تفرَّقت على ثنتين وسبعين ملَّة، وتفترق أُمَّتي على ثلاث وسبعين ملة؛ كلهم في النار؛ إلا ملة واحدة. قالوا: ومَن هي يا رسول الله؟ قال: ما أنا عليه وأصحابي) رواه الترمذي وحسنه الألباني. وهذا ما حدث اليومَ حيث تختلف الأمة إلى عدة فرق لما اختلفوا في الأمور العقدية التي سنبحثها عن قريب إن شاء الله تعالى .فالنتيجة لهذا البحث في قضية الإممامة بين الطوائفِ أن مذهب الخوارجِ فيها أصوبُ من غيره، لأن الخوارج لها شرط الخوارج في من يرتضونه إماماً أن تتوفر فيه عدة صفات تجعله جديراً بحمل الأمانة، وأهم هذه الشروط مما يأتي:1- أن يكون شديد التمسك بالعقيدة الإسلامية مخلصاً في عبادته وتقواه كثير التعبد والطاعات على طريقتهم. 2- أن يكون قوياً في نفسه ذا عزم نافذ وتفكير ناضج وشجاعة وحزم. 3- أن لا يكون فيه ما يخل بإيمانه من حب المعاصي واللهو واتباع الهوى. 4 -أن يكون انتخابه برضى الجميع لا يغني بعضهم عن بعض في ذلك 5- لا عبرة بالنسب أو الجنس أو اللون. وأهل الإيمان يتفاضل بما فضل الله به من الإمامة بعضَهم من بعض، فإن كان التفاضل يقع بين الأنبياء، فما الظن بينهم وبين سائر المسلمين فضلا عن فجارهم، وهذا يدركه العقلاء بداهة. ]]>
<![CDATA[The Concept of Gender Bias in Islam (Analytical Study) ]]>
<![CDATA[Wawan Kardiyanto]]>;
<![CDATA[Fierdha Abdullah Ali]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 8 No. 1 (2025) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v8i1.1251
<![CDATA[According to Islamic juridical norms and international constitutions, justice and equality between men and women have human rights protection for all mankind. From the perspective of figures with a gender perspective, Law no. 1 of 1974 concerning Marriage regulates marriage issues as a type of view and conception that discriminates against women culturally and sociologically. From this explanation, it can be seen that women's laws are still widely debated and considered discriminatory because they are influenced by patriarchal culture, favor women's groups, and do not provide guarantees for women. Injustice treatment of women. Because the Women's law does not protect women in the UUP articles, which is very important to understand by understanding gender analysis.]]>
<![CDATA[The Influence of Digital Sharia Banking Services on the Digital Financial Literacy of Generation Z in Malang City ]]>
<![CDATA[Shalshabilla Putri]]>;
<![CDATA[Rini Safitri]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 8 No. 1 (2025) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v8i1.1262
<![CDATA[The aim of this research is to determine the influence of digital sharia banking services on the digital financial literacy of generation z in Malang City. This study including in type study quantitative. Object for this study is generation z in Malang City consisting of from 100 respondents . Retrieval technique sample use technique purposive sampling. Data collection techniques through spread questionnaires and for technique data analysis using simple regression analysis linier with SPSS software. The variables studied are Digital Services (X) and Digital Financial Literacy (Y). The research results show that digital services provided by sharia banking have a significant and positive effect on the digital financial literacy of generation z in Malang City. It means that every additional digital sharia banking service can increase the digital financial literacy of generation z in Malang City.]]>
<![CDATA[Waqf Optimization for Determining Goods Selling Prices ]]>
<![CDATA[Mulyono Jamal]]>;
<![CDATA[Iqbal Maulana Firdaus]]>;
<![CDATA[Sultan Nanta Setia Dien Labolo]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 8 No. 1 (2025) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v8i1.1279
<![CDATA[Waqf has a significant role in overcoming the problem of poverty and social issues that exist in society, especially in setting prices, because this can make prices better if the handling is also good. The method used in this research is Library Research by taking secondary data from books, journals and other articles. Explains that the role of waqf in pricing is as follows: Financing Production Facilities, Price Subsidies, Development of Logistics Infrastructure, Poverty Alleviation, Education and Training, Research and Development, Price Supervision, Financing Micro, Small and Medium Enterprises.]]>
<![CDATA[Azbabun Nuzul Ayat Study of Closing the Aurat/Veil/Hijab (Study of Surah Al-Ahzab Verse 59) ]]>
<![CDATA[M. Nur Gema Ramadhan]]>;
<![CDATA[Nurlina Sari Ihsanniati]]>;
<![CDATA[Khoirul Umami]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 8 No. 1 (2025) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v8i1.1349
<![CDATA[This article aims to provide an overview to all interested parties regarding how mufassir understand and interpret the verses of the Koran regarding the hijab or covering of the private parts for women. Apart from that, this article also displays the views of the mufassir in understanding this problem. The verses of the Qur'an were revealed to be practiced with all their fadhilah and goodness, including the obligation to cover their private parts for women, which is intended to provide security and comfort for them and the people around them. All the responsibilities that Allah gives to His servants are for the benefit of humans. Therefore, it is hoped that this article will provide a more comprehensive understanding of the obligations of the hijab for women, thereby encouraging a moderate attitude in understanding and practicing it, without blaming other opinions or feeling self-righteous. By expressing the mufassir's understanding of the hijab for women, women are expected to be able to choose the right option according to their needs in the Sharia corridor. In addition, this paper aims to increase public understanding of the hijab issue and reduce unnecessary debate.]]>
