Housewives’ Psychological Well-Being From Qur’anic Perspective: The Case Of Women's Roles In Improving Family Economic Welfare In Bugis And Mandar Communities

Abstract

The discourse on the involvement of women in socio-economic activities is still a discourse that is both pro and contra from an Islamic perspective. Muslim scholars who are against the involvement of women in economic activities argue that Islam forbids women to work outside the home. Meanwhile, a Muslim scholar who supports the involvement of women in the workforce views it from the interpretation of moderate al-Quran verses and hadith. They also argue that the involvement of the housewife in economics can increase family happiness and the women's psychological well-being. This study, therefore, aims to study the role of the housewife in economic activities from the al-Quran perspective and the relationship with local culture and the women's psychological well-being.This study used the qualitative ethnographic method. The study was conducted for one year in Bugis and Mandar women's ethics. Data were collected using direct observation and in-depth interviews with local women. Data were analyzed using grounded theory, in which the data was analyzed through three iterations; open, axial, and theoretical coding. The findings show that the Bugis and Mandar women actively involve in earning income to help their husbands and improve families' income. They did not experience constrain because Muslim scholars in the area moderately interpret Al-Quran verses on the role of women in the workforce. In addition, the culture of sibaliperriq, or partnership and collaboration, is also in accordance with Al-Quran versus values. The women who are involved in economic activities are considered to be practicing jihad because they help their husbands and improve families' happiness. For the local women, working outside the home is a part of practicing Islamic values in which Islam demands humans to work. When the women perceive their involvement as jihad for families' welfare and as a means to practice Islamic values, they feel relief and cause psychological well-being. As such, women's happiness is improved because, at the same time, they can practice Islamic values and fulfilling families' economics.