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.
Articles
1,567 Documents
<![CDATA[Knitting Indonesian Unity in the Momentum of Mohammad Natsir's Integral Motion: Studi analyses ]]>
<![CDATA[Mohamad Latif]]>;
<![CDATA[Muhamad Fajar Pramono]]>;
<![CDATA[Muqit Nur Rohman]]>;
<![CDATA[Amir Reza, Amir]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31943/afkarjournal.v7i1.884
<![CDATA[Unity is an important aspect of a state institution. Unity can be a strength for a nation and state. One of the historical moments that seeks to unite Indonesia after the proclamation is Natsir's Integral Motion. The concept promoted by Indonesian Muslim political figure Mohammad Natsir succeeded in uniting Indonesia into the Republic of Indonesia from the previous RIS (United Republic of Indonesia). This article will discuss the role of Mohammad Natsir with his integral motion in building unity and integrity in Indonesia. This research is library research and the data source used consists of primary data sources of Mohammad Natsir's works related to the Integral Movement and Indonesian Unity, and is assisted by secondary data sources, namely books, which are relevant to this research to strengthen arguments and to complete the data from the research results. The data analysis technique used by the author in this research is content analysis. The results that the author got from this study are that Natsir's Integral Motion has a big and important influence on Indonesia. Not only does it unite Indonesia, but it also has a significant influence in the fields of politics, economics, education and international relations. Based on these findings, the author hopes that there will be further studies on Natsir's integral motion, so that it can become material for reflection and discussion together.]]>
<![CDATA[Setting the Age Limit for Marriage in India and Pakistan ]]>
<![CDATA[Muntasir]]>;
<![CDATA[Oyo Sunaryo Mukhlas]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31943/afkarjournal.v7i1.885
<![CDATA[The reform of the age limit of marriage in various countries through the codification of family law in the marriage legislation seems to be a relevant and urgent solution. This article will analyze first: how is the age limit of marriage in the legal system of India and Pakistan? second: how does the age limit of marriage affect the people of India and Pakistan? using a qualitative descriptive method. The data is collected through the study of various relevant references. The results of this study provide conclusions, first, in the Indian legal system regulates the age of marriage through the Child Marriage Restraint Act of 1929 revised by The Prohibition of Child Marriage Act of 2006 which sets the legal age for marriage at 18 years for women and 21 years for men, while in Pakistan through Law Number 29 of 1929 which has been amended through Ordinance Number 8 of 1961 sets the age limit for men at 18 years for men and 16 years for women. The age of marriage is different in the two countries because the determination of the standard age of marriage depends on the view of Islamic law adopted and used as a guide by the State. Both the Indian and Pakistani Marriage Acts specifically prohibit underage marriages, but there are still obstacles that prevent the full implementation of these regulations because the sanctions imposed are only considered as an additional cost of getting married and there are strong cultural or customary factors. Therefore, it takes a firm policy from law enforcement and awareness from the community itself to maintain the smooth implementation of this law. ]]>
<![CDATA[Wasiat in the Development of Contemporary Islamic Law in Indonesia ]]>
<![CDATA[Muntasir]]>;
<![CDATA[Oyo Sunaryo Mukhlas]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31943/afkarjournal.v7i1.886
<![CDATA[Islam brings a set of legal rules, namely shari'a on inheritance, zakat, infaq, shadaqah, grants, waqf and wasiat. Wasiat is the transfer of ownership of something to someone after the owner dies. Wasiat in the Compilation of Islamic Law (KHI) is defined as the giving of an object from the testator to another person or institution that will take effect after the testator dies. With the approach of normative or doctrinal legal studies, it has been concluded that the original will as a gift of a person to another person either in the form of an object, or just a benefit that will belong to the person who will be given a will without expecting a reward (tabarru') whose implementation takes effect after the person who testifies has passed away. In the development of contemporary Islamic law has been known with the existence of a mandatory will, which is known as Egypt, Syria, Morocco and Tunisia is to address the issue of grandchildren whose parents died before his grandparents. While in Indonesia, the mandatory will is enacted to overcome the relationship between adopted children and adoptive parents who cannot receive inheritance by being given a mandatory will as much as 1/3 of the testamentary property or inheritance property. In the further development of wills wajibah is recontructed to provide parts to non-Muslim heirs, through several court decisions into jurisprudence.]]>
<![CDATA[The Role of Women and Patriarchal Culture in the Field of Pre-Islamic Marriage Nawal El-Saadawi: A Historiographic Approach ]]>
<![CDATA[Khairul Rasyidi]]>;
<![CDATA[Muhammad Zaky Azizi]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31943/afkarjournal.v7i1.887
<![CDATA[This article aims to review the role of women and patriarchal culture in matters of marriage in pre-Islamic times. This article looks at the history of women from the perspective of Nawal El Sadaawi. The approach used is a historiographic approach. Historiography is a fact-based approach to historical writing. The results obtained, First: that the role of women in the Arab Jahiliyyah period began with a matriarchal system. However, due to the superiority and will of men, the matriarchal system is gradually being eroded and replaced by a patriarchal system. Second, it shows that the power of men who want everything, especially in the field of marriage during the Arab Jahiliyyah era, made patriarchal culture even more common. Until Islamic law came, everything was covered even though there were still many things that needed to be improved. Third, historiography is a scientific approach to the study of historical facts. This shows that marriage in jahiliyyah Arabia was full of chaos.]]>
<![CDATA[Flexibility of Al-Ijarah Contract Perspective of Islamic Economic Law ]]>
<![CDATA[Mugni Muhit]]>;
<![CDATA[Sofyan Al-Hakim UIN]]>;
<![CDATA[Iwan Setiawan]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31943/afkarjournal.v7i1.888
<![CDATA[Islam became a new form of authority in the 7th century after the fall of the Roman empire. The fall and destruction of this civilization was followed by the emergence and growth of various new civilizations that were just as impressive and proud. Other fields of life, including Islamic economics, are also developing simultaneously in line with culture, science and technology. Historical facts show that Islam is a comprehensive system of life that regulates all dimensions of life, including Islamic law (Islamic law), social, economic and political, and all aspects of spiritual life. According to the study of the history of Islamic law, from the time of the Prophet until the death of the Prophet Muhammad. there is no sharia problem in society that cannot be solved. This is because whenever a problem arises with sharia (Islamic law), its resolution is always left to the authority of the Prophet Muhammad who has received divine guidance from Allah Swt. Directly. Rasulullah Saw. has many legal precedents. The Companions said this clearly at the time and the Qur'an did not explain it.]]>
<![CDATA[The Role of Hakam as a Mediator in Resolving Divorce Disputes on Syiqaq Reasons ]]>
<![CDATA[Riska Nurmawaddah]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31943/afkarjournal.v7i1.889
<![CDATA[Disputes are something that often occur in a marriage, quite a few married couples choose to take divorce to resolve disputes between them. To avoid this, the role of the judge is needed to help find a middle way for problems that exist in a household other than divorce. Hakam is chosen by the judge, namely someone from the husband or wife is appointed who has a neutral nature and clearly knows the background of the problem, even with the presence of a hakam, a husband and wife who are at odds still maintain their stance on separation. This research generally aims to determine the role of rights in efforts to reconcile or resolve disputes that occur in the household. To find out the mediation process carried out by the Hakam, and what results are obtained by having the Hakam as a mediator in disputes, what factors cause shiqaq in a household. This research uses normative juridical research methods in this case the researcher collects library data. The results of this research show that not all disputes can be resolved by mediation through the Hakam even though a Hakam has carried out his duties well.]]>
<![CDATA[Family Planning as a Prerequisite for Siri Marriage (Case Study in Pacentan Village, Tanah Merah District) ]]>
<![CDATA[Sukron]]>;
<![CDATA[Jezeri]]>;
<![CDATA[JK Habibi]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31943/afkarjournal.v7i1.890
<![CDATA[This research aims to describe a number of cases that occurred in the Pacentan village community, Tanah Merah District, Bangkalan Regency regarding unregistered marriages with the condition of participating in the Family Planning program which is usually called KB. This research is field research using qualitative methods that are descriptive-analytic in nature. The author tries to examine the dynamics of implementing unregistered marriages with the requirement of following family planning from Maslahah Murlah's perspective. The results of this research show that the requirement to participate in family planning for every unregistered marriage is an alternative that has a good impact on men and women who have not yet reached the age of 19 in accordance with the provisions of the applicable marriage law. Family planning functions to plan birth by postponing pregnancy temporarily according to family conditions and reducing the negative impact of unregistered marriages until the marriage is registered at the local KUA which is basically in accordance with positive legal provisions. In this case, the practice of marriage is in accordance with the elements of benefit, namely protecting religion, protecting offspring, and is a general benefit.]]>
<![CDATA[Empirical Study on the Development of Student Religiosity from Teacher and Student Perspectives. ]]>
<![CDATA[Fitrah Ainul Mawaddah]]>;
<![CDATA[Rahmat Aziz]]>;
<![CDATA[M. Samsul Hadi]]>;
<![CDATA[Muhammad Adip Fanani]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31943/afkarjournal.v7i1.891
<![CDATA[Religiosity is religious appreciation that is expressed through daily worship, namely praying and reading holy books. Religious personal characteristics are reflected in complete faith, diligent practice of worship and noble morals (faith, Islam and ihsan). This research aims to describe and analyze the perspectives of teachers and students in developing student religiosity at school. This research uses a qualitative approach through observation and interviews. The subjects of this research were teachers and students from two junior high schools. The number of teachers interviewed was 6 people and 12 students who provided information about the strategies used by teachers in developing religiosity. The quantitative data was obtained from the results of distributing questionnaires to 255 students whose level of religiosity was measured. The results of the research show that religiosity has been implemented well and consistently at Madrasah Tsanawiyah Al-Ma'arif 01 Singosari and SMP Islam Al-Ma'arif Singosari, activities carried out include: Al-Qur'an literacy, Yasinan, Reading Sholawat, Reading Asmaul Husna, Reading Tahlil Istighosah, midday prayer in congregation, Dhuha prayer in congregation and singing national songs. The implementation methods are example, habituation and advice.]]>
<![CDATA[Marriage and Inheritance Laws in the Iranian Legal System ]]>
<![CDATA[Muhsin]]>;
<![CDATA[Oyo Sunaryo Mukhlas]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31943/afkarjournal.v7i1.892
<![CDATA[The legal system in Iran plays a pivotal role in governing marriage and inheritance, with a particular emphasis on inheritance law. The initial segment of this research provides a comprehensive understanding of inheritance law in Iran. It encompasses an explanation of the fundamental principles underlying the distribution of assets following an individual's demise, as well as the significant influence of Islamic principles within this context. The aim of this research is to offer a thorough insight into the legal framework governing inheritance law in Iran. To achieve this objective, the research employs a literature-based methodology, involving the analysis of legal documents, a review of relevant literature, and an exploration of secondary data sources. The outcomes of this research guide us through critical aspects of inheritance law in Iran, such as how assets are apportioned among heirs in accordance with Islamic principles, changes in inheritance law over time, and significant developments in the interpretation and implementation of these laws. The findings provide profound insights into the role of inheritance law within Iranian society and its complex impact on the individuals and families involved. This understanding is also crucial for the broader social and cultural context in Iran and may serve as a foundation for further consideration of how the law reflects societal values and norms.]]>
<![CDATA[المقارنة معاني كلمات "النظر والبصر والرءي" في القرآن الكريم (الدراسة الدلالية اللغوية) ]]>
<![CDATA[Asif Trisnani]]>;
<![CDATA[Atikasari, Nurul]]>;
<![CDATA[Yukti Hikmatul Husna]]>;
<![CDATA[Faustina Eileen Bashira]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31943/afkarjournal.v7i1.895
<![CDATA[مسألة الترادف في القرآن الكريم إحدى من مسالة التي يتناوله المفسرين وأيضا خبراء اللغة. كل كلمة في القرآن الكريم لها معنى مهتلف على الرغم من أنها قد تبدوا لها نفس المعنى بشكل سطحي. ويهدف هذا البحث إلى دراسة الفروق بين أو المقارنة بين كلمات "بصر ونظر ورأى" في القرآن الكريم. نوعية البحث أو المنهج لهذا البحث هي دراسة المكتبية أو الوثائق الذي يعتمد على الكتب أو الملاحظات التي تناقش عن مسألة الترادف أو المرادفات في القرآن الكريم. ومن هذا البحث كشفت بأن ذكر لفظ "بصر" كتب 147 مرة، ولفظ "نظر" كتب 129 مرة، ولفظ "رأى" كتب 299 مرة. والفرق بين هذه الكلمات أن لفظ "بصر" تعني المعرفة، والنظر بالقلب أو الرؤية بعين حقيقية كصفات الله. وكلمة "نظر" تعني النظر بالعينين، والنظر برؤية شاملة والتسعى إلى فهم ما يرى. وكلمة " رأى" تعني النظر بالمعرفة والتقييم، والنظر بشمولية القلب والعقل]]>
