Hijab has always been a controversial issue. Some Muslims consider it a mandatory command of God, while others consider it a cultural practice that can change so that the law is not the wearing of hijab itself. This paper examines the meaning of hijab in the Qur'an by using a mechanism commonly referred to as double investigations / double movement, i.e. by examining the context of the first time the hijab was revealed, to whom and how was the social construct of the hijab when the verses of hijab was firstly enforced. The next investigation is the semantic meaning contained in the hijab rhetoric and its sociological implications. In terms of the methodology for this study of hijab, the authors perform a falsification test to find out whether the hijab concept that has existed is still relevant to present reality or not, and to seek the truth that is adapted to the present reality. This paper concludes that the Qur'anic teaching on hijab can adapt to the context of a modern woman as smoothly as it adapted to the early Muslim community 14 centuries ago. This adaptation can be proven if the Qur'anic texts are interpreted by taking into account the social context of Muslim societies with their social changes.

Generally ‘iddah only applies to women (wives), with the ultimate goal of knowing the emptiness of wife’s womb. But if indeed the sole purpose of ‘iddah is to know the vacuum of the womb, then it is appropriate that ‘iddah is only for women, for only women have wombs. In this case, it means that ‘iddah only relates to sex (gender) and it is natural. However, the function of ‘iddah is not only to know the cleanliness of a wife’s womb, but from some other wisdom such as the prevention of infectious diseases, the period of reconciliation, upholding marital problems, and also serving a period of mourning when one’s partner dies. The wisdom and purpose of ‘iddah is actually an implementation of the concept of general benefits (al-kulliyat al-khams) namely hifẓ al-dīn (for religion), hifẓ al-nafs (for souls), hifẓ al-‘aql (for minds), hifẓ al-nasl aw al-‘ird (for esteems) dan hifẓ māl (for properties/wealth). By using the method of dalālah al-dalālah, and by taking into account the legal reasoning (‘illah al-ḥukm), it is very logically and legally acceptable that the implementation of ‘iddah is not only for women. The enactment of ‘iddah for women (wives) and men (husbands) is at least more upholding the human dignity and human rights ​​when marriage is concerned. This study uses a philosophical approach, with the aim of trying to find benefit values ​​in syariah law from the concept of ‘iddah, which is based on gender equality.

Discourse about women in the pesantren environment is an exclusive issue to be presented both internally in the pesantren and public. Women with various problems in the pesantren environment are a reflection of the "face" of Indonesian Muslim women. The debate between men and women in the study of feminism is often a sensitive topic so it does not rule out discrimination against women. In line with that, the researcher was moved to participate in exploring and driving the empowerment of women in the pesantren environment through research, namely feminism in the pesantren. More real, at one pesantren in Cirebon, the Buntet boarding school. Using a qualitative approach and using the structural-functional theory the results of the research found the fact that the role of women in the Buntet Cirebon boarding school is still limited to participatory in a functional structural framework. This role still limits the capacity of men and women in the pesantren environment. Whereas the development of feminism values in the Buntet Cirebon boarding school applies formally. In the sense that there has been a formal recognition that women have room to develop their roles and participation in the pesantren environment. While culturally, there are still remnants of the patriarchal culture that are not easily removed from pesantren even though there have been changes little by little. The influence of feminist values on the doctrines and traditions of the pesantren in the Cirebon Buntet Islamic boarding school is the emergence of a more egalitarian understanding of the existence of women. Likewise, with the pesantren tradition, there began to be a shift from traditions that prioritized the role of men from women to the tradition of egalitarianism in looking at women. In the next stage, women are no longer considered as subordinate men but become free and independent persons.

Hijab (veil) for female Muslims has been subject to a debate regarding its meanings. On the one hand, it represents the virtue of religious obedience and piety. Still, on the other hand, it is associated with the form of women oppressions in the public domain. At this point, the hijab has been an arena of contesting interpretations. Meanwhile, contemporary Indonesia is witnessing the increase in the use of veil among urban female Muslims that leads to the birth of various hijab wearer communities. One of them is Tuneeca Lover Community (TLC). This community has become a new sphere where female Muslims articulate their ideas about Islam through various activities such as religious gathering, hijab tutorial class, fashion show, and charity activities. This study seeks to answer several questions: Why do these women decide to wear a hijab? Why do they join the TLC? How do they perceive the veil? Is it related to religious doctrines or other factors such as lifestyle? This research employs a qualitative method using documentation and interview to gather the data among 150 members of the TLC. This research shows that their understanding of the hijab results from the common perception that places the veil as a religious obligation. Nevertheless, each of the members has one's orientation over the hijab. This paper also suggests that they try to transform this understanding into modern settings. As a consequence, they are not only committed to the traditionally spiritual meaning of the hijab but are also nuanced with modern ideas such as lifestyle and particular social class. Their participation in the TLC enables them to reach both goals simultaneously. AbstrakPerbincangan mengenai penggunaan kerudung (sekarang lebih sering disebut hijab) bagi perempuan Muslim merupakan topik diskusi yang selalu hangat. Hal ini karena kerudung terkadang difahami sebagai simbol ketaatan dan kesalehan. Akan tetapi, di lain waktu penggunaan kerudung sering difahami sebagai bagian dari upaya represi perempuan di ranah publik dalam Islam. Dengan demikian, penggunaan hijab selalu berkaitan dengan interpretasi yang berbeda. Sementara itu, di Indonesia, kita mendapati bahwa penggunaan hijab semakin populer di kalangan perempuan Muslim modern dan bahkan memicu munculnya komunitas-komunitas hijab. Salah satu komunitas tersebut adalah Tuneeca Lover Community (Komunitas pengguna Tuneecasalah satu merk pakaian Muslimah). Komunitas ini sudah memiliki banyak anggota dan mereka sering mengadakan berbagai aktifitas seperti pengajian, tutorial hijab, peragaan busana dan penggalangan amal. Penelitian ini bertujuan untuk menjawab beberapa pertanyaan berkaitan dengan: mengapa para perempuan tersebut memutuskan untuk menggunakan hijab? Mengapa mereka bergabung dengan TLC? Bagaimana persepsi mereka tentang hijab? Penelitian ini menggunakan metode kualitatif dan interview sebagai sarana mengumpulkan data. Interview dilakukan dengan hampir 150 anggota di seluruh Indonesia menggunakan media sosial. Penelitian ini menunjukkan bahwa para anggota memiliki perseps...

The issue of the position of women is a matter that invites much debate among feminists and observers of gender equality. Different perspectives and paradigms of thinking lead to differences of opinion in resolving these problems. This paper examines the position of women in the Islamic marriage system by reflecting it on the marriage system in the pre-Islamic era through a historical approach to understanding the position of women in the marriage environment. History shows that the position of women in marriage in pre-Islamic times has an unfavorable position. This is due to the division of roles according to their respective gender, where in the end it creates inequality in social life. In Arabian society, men are tasked with defending and maintaining all family members, responsible for meeting all the needs of family members. Consequently men monopolize leadership at all levels. Patriarchal culture dominates, so marriage becomes more synonymous with a contract of sale where women are considered to be nothing more than an object being sold. In addition, the killing of female infants is a custom in Arab society and women who are caught in war are usually made into concubines. Islam came by renewing the Arab community’s marriage system. Various innovations introduced by the Koran to improve the dignity of women at that time were only the initial stages, which were in accordance with the patrilineal context. Therefore, patrilineal at that time was a situation which had to be consolidated by Islam, and not institutionalized. An understanding of the pre-Islamic marriage system is important in order to be able to see clearly how the position of women in the Islamic marriage system is actually far more advanced than before.