<p><em>The millennial era has been initially marked by the development of information technology. This article mainly explores the opportunities and challenges of digitizing hadith in the millennial era. This study belongs to a descriptive qualitative method. In-depth interviews with the Programmers of the Center for the study of Hadith in Jakarta, observation and documentation were conducted to gather data. The result reveals that digitizing the books of hadith provides an opportunity for everyone to access the books of hadith by downloading the hadith digitization application freely. Therefore, people can access the hadith books in both PDF and digital formats. On the contrary, it may lead to academic anxiety or challenges. This is because the hadith books in both PDF and digital formats can be deliberately changed by irresponsible people so that the authenticity of the information and the accuracy of the data will be questionable. Further, this tendency could be misused by certain people, by changing its contents and then disseminating it for the certain purposes.  Regarding this, one of the ways to overcome this is by maintaining its authenticity, updating the content, and adding the copyright to the data source reference using the source check method.</em></p>

<p>This study aims to understand about Islamic financial literacy of women’s groups. The measurement includes financial goals and concepts, efforts to achieve financial goals, preferences for financial institutions both in product and services, knowledge of Islamic financial literacy, and financial practices. This study used survey method and carried out in 64 female respondents with various professional backgrounds. This research found several findings. The main financial purposes are to fulfill basic need, children’s education costs, and survive. The efforts to achieve financial goals are by working, saving, or reducing expenditure. When respondents have a surplus of money, they choose for saving, pay for the hajj or umrah, or support orphans and the poor. Saving and pension funds will be used to meet requirement in the elderly. Financial security if lack of money or loss of income was by take saving, find a new job, or open a business. Bank is the main choice in carrying out of financial transaction, the pension fund and health insurance. The preferred informal financial institution is social gathering or called as “<em>arisan</em>”. Respondents prefer to choose Islamic financial institutions due to fit with religious values and give an inner peace, however not refuse to choose conventional financial institutions because it is guaranteed by the governance. The knowledge of Islamic finance is quite good (sufficient literate) with a correct answer score at 51% to 75%. While the financial practices that have been carried out are saving, transferring, and paying installments.</p>

This article discusses the contribution of Kiai Shaleh Darat, a prominent Muslim scholar as well as a noticeable warrior against Western invaders, in writing Qur’anic commentaries in Indonesia. His Qur’anic commentary entitled Fayd al-Rahman fi Tarjamat Tafsir Kalam Malik al-Dayyan, written in Javanese-Arabic (pegon), is not only considered as a representation of Javanese identity, but also as a means of resistance against Dutch colonialism. Through interpretation, he is not only giving an understanding of the Qur’an, but also managing a resistance through the Qur’anic exegesis. That is because at that time the Dutch government forbade the translation of the Qur’an. This interpretation is written using the method of tahlili (explanation) with Sufis nuance which becomes the spirit in each word of his interpretation. Shaleh Darat was greatly influenced by Sufism figures such as Imam al-Ghazali through his Ihya’ ‘Ulum al-Din and Ibn ‘Ata’illah through his Hikam. Thi article eventually argues that Fayd al-Rahman has, at least, three contributive manifestations in the discourse of Indonesia Qur’anic interpretation: the Qur’anic sufism, cultural resistance, and community development in instilling the values of goodness.

Artikel ini membahas tentang kekerasanterhadap perempuan dalam rumah tanggadengan pendekatan tafsir maqashidi. Rumahtangga seharusnya menjadi tempat untukmembina keluarga dengan saling mengasihi dan menyayangi. Namun faktanya ada perilakukekerasan dan kerap tidak terdeteksi karenaberada di ruang yang tertutup. Kekerasanterhadap perempuan dalam rumah tanggaibarat gunung es, yang kasusnya setiap tahunsemakin bertambah. Riset ini menggunakanstudi literatur dengan mengkaji dan menelaahteks al-Qur’an yang berkaitan dengan kekerasan terhadap perempuan. Pendekatanyang digunakan adalah tafsir maqashidi dengan mencoba menggali dari maksud dan tujuan di balik teks tersebut. Hasil temuannyamemperlihatkan pandangan yang solid, dimanadi dalam pendekatan tafsir maqashidi terdapataspek-aspek maqashid tentang kekerasan dalam rumah tangga. Kekerasan dan penganiayaanyang dilakukan dapat menghalangi terjaganyaagama (hifdz al-din). Kekerasan terhadapperempuan juga merupakan ancaman bagiterselematkannya jiwa (hifdz al-nafs). Kekerasan terhadap perempuan juga akanmenghalangi terjaganya keturunan (hifdz al-nasl). Ketiga aspek tersebut memiliki tujuanyaitu agar suami tidak sewenang-wenangnyabersikap terhadap istri dan terjaganya keutuhanrumah tangga di hadapan Allah swt.