This study explores the vow (nadzar) as a concrete expression of a woman's character and faith in forming a Rabbani (divine) family, through an analytical interpretation of Surah Āli 'Imrān, verse 35. In modern times, women's roles within the household are often overlooked or separated from their spiritual essence. Using a library research method combined with a socio-literary (Adabi Ijtima'i) approach, the study reveals that a vow is more than just a traditional promise or a matter of Islamic law (fiqh); it reflects a mother's visionary nature and genuine heart. The findings show that when Hannah dedicated her unborn child as muharraran (consecrated for worship), her sincerity attracted direct blessings from Allah SWT (anbatahā nabātan ḥasanan). As a result, Maryam was raised in a sacred space (mihrab) under the care of Prophet Zakariya. The study concludes that the vow made by Imran's wife is fundamentally an expression of women's spiritual taqarrub (closeness) to Allah—a voluntary act motivated not by legal requirements but by heartfelt spiritual longing. Moreover, women's role in establishing a Rabbani family foundation is realized through ongoing prayer and spiritual hope for the child's righteousness, beginning well before birth.
This study examines the role of tabi’iyyat generation in the transmission of hadith in the Musnad of Ahmad ibn Hanbal. Through a qualitative literature review, primary data was analyzed using Krippendorff’s content analysis model and Mahmud al-Thahhan’s sanad analysis. The macro level findings successfully identified a data population of 126 tabi’iyyat. Thematically, the content of their hadith contributions is classified into the domestic sphere (43%-family relations, the role of mothers, and health), the sphere of daily worship (37%-purification, prayer, zakat,fasting, and pilgrimage), and the public sphere (20%-social ethics, maintaining social ties, and social solidarity). Meanwhile, a formal examination of the sanad criticism aspect based on a sample of 15 major hadiths revealed high validity of the evidence, with 73.3% classified as sahih, 20% as hasan, and only 6.7% as da’if. Critically, these weaknesses stem purely from the memory lapses of al-tabi’iyyun within their transmission chains, not from intellectual deficiencies in tabi’iyyat. This study concludes that tabi’iyyat possess scholarly authority equivalent to that of al-tabi’iyyun, implying a strong theological reference to support a gender-just hadith studies curriculum
The Companions of the Prophet (Sahabah) are the primary transmitters of asbab al-nuzul (occasions of Qur'anic revelation), whose direct proximity to revelatory events grants their accounts a unique epistemic privilege. However, not every Companion account constitutes a firsthand historical report (samʿi); some reflect the Companion's own interpretive assessment (raʿy) of how a verse applies to a given situation. This distinction carries profound consequences for Usul al-Fiqh: a samʿi-based account attains the status of al-marfuʿ al-hukmi and functions as authoritative bayan tasyriʿi, while a raʿy based account remains a respected but non binding scholarly opinion. This qualitative library study proposes four verifiable criteria for distinguishing between them: explicit narrative formula, biographical confirmation of the narrator, corroboration by parallel reports, and internal coherence with the verse content. Three case studies demonstrate how this distinction directly affects the normative weight of Companion legal opinions. The conclusion is that a careful, graduated reading of Companion asbab al-nuzul accounts neither blanket acceptance nor blanket skepticism is both methodologically sound and practically necessary for responsible Qur'anic interpretation and legal derivation.
This study examines uslūb nidā’ (the rhetorical vocative style) in the Qur`an, addressing two research questions: (1) what are the linguistic structural forms of uslūb nidā’ in the Qur`an, and (2) what are the rhetorical functions of uslūb nidā’ from the perspectives of balāghah and Qur`anic exegesis? The study adopts a qualitative approach through library research. Seven verses were purposively selected from a total of 527 nidā’ verses in the Qur`an based on three criteria: representativeness of nidā’ particles, variety of munādā (addressees), and diversity of rhetorical functions. Primary data were drawn from Qur`anic verses and major exegetical works, including al-Tahrīr wa al-Tanwīr, Rūh al-Ma'ānī, and al-Kasysyāf, and were analyzed using a descriptive-analytical method informed by balāghah and tafsīr frameworks. The findings reveal that the Qur`an consistently employs يَا and يَا أَيُّهَا as its primary vocative particles across varied structural patterns, including nidā’-amr-khabar, nidā’-amr-nahy, nidā’-khabar, and istifhām-nidā’-khabar. The rhetorical functions identified include tanbīh (attention-drawing), takrīm (dignification), talattuf (tenderness), takhwīf (instilling awe), ta'kīd (emphasis), and taqrīr wa ilzām (argumentative assertion). A comparative analysis further reveals that Meccan nidā’ tends to serve functions of takhwīf and barā'ah, whereas Medinan nidā’ is predominantly characterized by takrīm and normative tanbīh. These findings indicate that uslūb nidā’ constitutes a structured and contextually sensitive rhetorical system rather than a mere grammatical device, with practical implications for Arabic language pedagogy, exegetical methodology, and Islamic preaching discourse.
The transformation of social relations in the digital era has reshaped patterns of interaction between men and women, increasing opportunities for infidelity through both direct and digital communication. This study aims to examine Islamic preventive measures against infidelity based on Ibn Kathīr’s interpretation of Qur'an Surah An-Nūr (24):31 and the prophetic tradition (ḥadīth) al-ḥamwu al-mawt ("the in-law is death"), as well as their relevance to contemporary social relationships. This study employs a qualitative library research approach. The primary sources consist of Tafsīr al-Qur'ān al-'Aẓīm by Ibn Kathīr, Qur'an Surah An-Nūr (24):31, and the ḥadīth al-ḥamwu al-mawt, while the secondary sources include Qur'anic exegesis, ḥadīth literature, and relevant scholarly publications. Data were analyzed using content analysis through the stages of data reduction, thematic categorization, interpretation, and synthesis. The findings reveal that Ibn Kathīr positions Qur'an Surah An-Nūr (24):31 and the ḥadīth al-ḥamwu al-mawt as fundamental preventive principles for safeguarding personal chastity and family resilience through lowering the gaze, preserving modesty, regulating interactions with non-maḥram individuals, and avoiding situations that may lead to moral temptation (fitnah). The study further demonstrates that these Qur'anic and prophetic principles remain highly relevant in addressing contemporary challenges, including digital communication and emotional infidelity. This study contributes by contextualizing Ibn Kathīr's interpretation and the ḥadīth al-ḥamwu al-mawt as an ethical-preventive framework for responding to the phenomenon of infidelity in modern society.
