Currently, the phenomenon of working mothers has become commonplace and no longer unfamiliar. However, in practice, many working mothers continously bear the responsibility of managing domestic work as an obligation considered absolute. This perception generally originates from interpretations of the Prophet’s hadith concerning women’s domestic roles. The present study aims to analyze the Prophet’s hadiths addressing women’s domestic responsibilities. Employing a qualitative approach and a library research method, the author reviews various sources regarding working mothers, their psychological impacts, and relevant Prophetic hadiths. The findings indicate that when the hadiths are read contextually, domestic roles are not necessarily an exclusive obligation for working mothers. Consequently, working mothers are afforded the space to actualize their potential fully in the public domain. Furthermore, the Prophetic traditions both endorse women’s engagement in the public sphere and demonstrate that Prophet Muhammad (peace be upon him) himself frequently assisted his wives with domestic tasks.
Currently there are Muslim groups in Indonesia who always raise the slogan "Return to the Qur’an", in fact something like this has happened in the past, namely the tahkim or arbitration incident. These two phenomena still have the same common thread even though they occurred in different time, namely the opinion of back to the Koran. This paper aims to examine the phenomenon of language use in relation to the slogan "Return to the Qur’an" by certain Muslim groups and the tahkim event using the Language Game approach initiated by Ludwig Wittgenstein. This study is qualitative research using a literature review with an analytical descriptive model, namely describing in a straightforward manner the results of the conclusions from the data analysis carried out by the author. The findings in this research are that the slogan "Back to the Koran" is misused by radical and extremist groups for personal interest to gain validation for radicalism and extremism thoughts. It is similar to the Muawiyah group using this slogan opinion as a political step during the tahkim event.
This research focuses on understanding the hadith recommending more istighfar using Jasser Auda's maqāṣhid approach, with the aim of finding out the understanding of the hadith recommending making more istighfar narrated by Imam Ahmad no. 2234 with Jasser Auda's maqᾱṣhid approach. This research aims to understand the importance of istighfar in various aspects of human life, from spiritual to economic dimensions, as well as its impact on moral values and monotheism. The research method used is descriptive qualitative research, literature-based. The research results show that istighfar is not just a recommendation, but can also become an obligation in certain situations based on the maqāṣhid syarῑ'ah approach. Jasser Auda's systems approach, which focuses on "purposefulness", reveals that this hadith has flexibility in achieving the objectives of the Shari'a, both at the personal and social levels. Other results show the positive impact of istighfar on monotheistic, moral and economic values. Jasser Auda's systems approach highlights the importance of flexibility in understanding the context of istighfar according to modern times. It is concluded that with the maqāṣhid approach, istighfar is understood as part of efforts to achieve general benefit in Islam and remains relevant in the social, economic and cultural context in the modern era. Thus, istighfar not only has spiritual benefits but also social, moral and economic benefits.
This study aims to correct the distorted understanding of the concept of jihad having often been misinterpreted textually by radical groups legitimizing violence through hadiths of istishhād (reports concerning martyrdom through suicide operations). Using the Ma’āni al-Ḥadīth approach, this research explores the semantic and linguistic structure of the hadiths, their historical context (asbāb al-wurūd), and their contemporary social relevance. The study employs a qualitative library research method, supported by interviews with two former terrorism convicts, Ali Imron and Khairul Ghazali, to reveal the ideological framework behind radical interpretations of jihad and istishhād. The findings reveal that the distortion of jihad stems from a rigid textual-literal approach neglecting the objectives of Islamic law (maqāṣid al-syarī’ah) and the socio-historical context of the prophetic traditions. In fact, jihad in the hadith perspective extends beyond physical warfare (qitāl) to encompass moral, social, and humanitarian struggles promoting justice and peace. Using the Ma’āni al-Ḥadīth approach, this research underlines the need for a comprehensive reconstruction of jihad interpretation, the one avoiding extremist readings and restoring its true essence as an ethical struggle for the well-being of humanity.
This study discusses the tahfiẓ students’ preferences for two models of rasm Al-Qur’an: rasm ‘Utsmāni and rasm Imlā’i, in the context of the practice of reading the Qur’an in Islamic boarding schools. This study departs from the shift in the discourse of rasm from the normative-theoretical realm to practical issues regarding the usability of the mushaf for its readers. The study was carried out using a living Qur’an approach with qualitative field methods in the Ma’had Amaliyyah Qurani Islamic Boarding School, Bandung Regency. Data were collected through reading observations and semi-structured interviews with 20 tahfiẓ students using QS. al-Fatḥ /48:29 in two mushafs: the 2019 Revised Edition of the Indonesian Standardized Mushaf as a representation of rasm ‘Utsmāni and the 1974 edition of the Pojok Menara Kudus Mushaf as a representation of rasm Imlā’i. The results showed that all respondents preferred MSI because they perceived it as easier and more comfortable to read. This preference was related to familiarity with using the mushaf, visual comfort, and pedagogical needs in the deposit and murāja’ah activities. These findings indicate that the issue of rasm is not only related to orthographic rules, but also to the social practice of Qur’an recitation within the tahfiẓ community
