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al-Afkar, Journal For Islamic Studies
Published by Universitas Islam Negeri Sunan Gunung Djati Bandung
ISSN : 26144883     EISSN : 26144905     DOI : -
Core Subject : Social,
Social Sciences
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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Articles 193 Documents
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Search results for , issue "Vol. 8 No. 4 (2025)" : 193 Documents clear
Nganyareh Kabin Practices in Jukong Village: A Phenomenological Theory Perspective from Alfred Schutz (Case Study in Jukong Village, Labang District, Bangkalan Regency) Famirotul Lail; Umi Sumbulah; Badruddin
al-Afkar, Journal For Islamic Studies Vol. 8 No. 4 (2025)
Publisher : Perkumpulan Dosen Fakultas Agama Islam Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31943/afkarjournal.v8i4.2978

Abstract

This study analyzes the practice of Nganyareh Kabin a local term in Jukong Village, Labang District, Bangkalan Regency, for the renewal of a marriage contract, or Tajdid an-Nikah performed by married couples in a legally valid marriage. This study uses a qualitative approach with Alfred Schutz's Phenomenological theoretical framework to understand the subjective meaning of this social act from the perspective of the participants. In practice, Nganyareh Kabin is conducted very simply, privately, and secretly, without a wedding reception or crowd, attended only by the husband, wife, guardian, witnesses, and religious figures (kiai or modin). Despite its private nature, this process ensures the fulfillment of all the pillars and requirements of Islamic law, emphasizing the couple's careful attitude (ihtiyath) to ensure the legitimacy of their renewed bond. The main findings indicate that the participants' motivations are divided into two phenomenological dimensions: the "because motive" and the "in-order-to" motive. Motives stem from past experiences, such as fear of pronouncing divorce due to a major argument, lack of harmony, or financial hardship. Meanwhile, the motives stem from hopes for the future, namely to obtain blessings, recreate a family that is peaceful, loving, and compassionate, ensure a smooth flow of sustenance, and strive for offspring. From Schutz's Phenomenology perspective, Nganyareh Kabin is legitimized by a collective stock of knowledge and intersubjectively accepted within the lifeworld of the Jukong community. This practice serves as a social and spiritual adaptive mechanism that provides inner peace, is recognized by custom (‘urf sahih) and provides benefits (Maslahah Mursalah), despite being outside the framework of positive state law.
Protection of the Rights of Children Born Outside of Marriage in Constitutional Court Decision No. 46/PUU-VIII/2010 Reviewed from the Perspective of the Imam Shafi'i School of Law Aulia Nurazizah; Sinta Devi Ambarwati; Tiara Yuliarsih
al-Afkar, Journal For Islamic Studies Vol. 8 No. 4 (2025)
Publisher : Perkumpulan Dosen Fakultas Agama Islam Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31943/afkarjournal.v8i4.3052

Abstract

Marriage serves as a means to establish a legitimate relationship, both religiously and legally, aiming to achieve domestic harmony and offspring. It also intends to preserve the purity of lineage, preventing adultery and its potential impact on descendants and their rights. Constitutional Court Decision No. 46/PUU-VIII/2010 stipulates that children born outside of a legal marriage possess the same rights as those born within one. However, according to the Imam Shafi'i school of thought, children born outside of a legal marriage do not receive the same rights as children born within a legal marriage. This research aims to examine and compare the positive legal policy of the Constitutional Court's decision with the policies proposed by the Imam Shafi'i school of thought. This study employs a normative legal research method, utilizing a library research approach to gather data from various primary and secondary sources. The data analysis method used is descriptive analysis with deductive conclusions. The findings of this research reveal data in the form of the verdict of Constitutional Court Decision No. 46/PUU-VIII/2010, the perspective of the Imam Shafi'i school of thought, findings regarding the recognition of a child's status, and findings concerning the protection of the rights of children born out of wedlock. The data analysis yields results in the form of the concept of child protection according to Constitutional Court Decision No. 46/PUU-VIII/2010 and the Imam Shafi'i school of thought. Furthermore, the research presents findings regarding the legal consequences of the discrepancy between the concept of protecting the rights of children born out of wedlock in Constitutional Court Decision No. 46/PUU-VIII/2010 and the viewpoint of the Imam Shafi'i school of thought.
The Role of Muslim Women in Fighting Corruption Raden Nurhayati
al-Afkar, Journal For Islamic Studies Vol. 8 No. 4 (2025)
Publisher : Perkumpulan Dosen Fakultas Agama Islam Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31943/afkarjournal.v8i4.3065

Abstract

This study examines the role of women in combating corruption. Efforts that must be made by women to play a maximum role in combating corrupt behavior must be planned and systemic efforts, namely: First, it is necessary to build a shared awareness within the Muslim community, that women are complete human beings who are assets and have the potential to build the community. Women were also created to be Khalifah Fil-Ardh, namely as managers on earth together with men, who must be responsible for themselves, to other humans and most importantly to Allah SWT. Second, improve the quality of education both formal and non-formal, and be involved in the interests of all aspects of life. Third, it is necessary to emphasize a shared commitment to all elements of society, both men, women, rich and poor, officials and ordinary people that corruption is a crime against humanity and is a major sin, every element of society must have a part and take a clear role in efforts to eliminate corrupt behavior in their respective scopes.

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