Moderasi Beragama dan Implikasinya terhadap Perempuan Bercadar

Penulis

  • Ratna Dewi IAIN Syaikh Abdurrahman Siddik Bangka Belitung

DOI:

https://doi.org/10.32923/4f3sq934

Kata Kunci:

Religious Moderation, Women, Veil

Abstrak

This research aims to identify, describe, and explain people's perspectives on veiled women. It can be seen from many historical events regarding religious moderation that there are constructions for veiled women who are referred to as radicals. This research aims to examine the moderation of veiled women by employing a historical phenomenological qualitative approach within the IAIN SAS environment. Related to these problems, research is needed on the topic of religious moderation and its implications for veiled women. This study employs a descriptive, qualitative approach with a phenomenological orientation. In the problem: how are the views and ideas of lecturers on women who wear the veil at IAIN SAS Bangka Belitung about the veil, and what are the implications of religious moderation on women who wear the veil at IAIN SAS in Bangka Belitung in their daily lives? This study aims to provide a picture of the views and ideas of women who wear the veil, not radicalism, but Muslim women who practice obedience to the teachings of Islam, and in religious moderation, always act reasonably and keep away from all forms of violence. From the research, it is stated that: the veil as an obligation to cover the genitals, the veil as self-protection, and the veil as a form of personal safety. While religious moderation for veiled women does not mind opening the veil in the teaching and learning process because the law of the veil is sunnah, there is no violation for veiled women in wearing the veil; a radical understanding for veiled women is a very wrong paradigm for them. Moderation for veiled women is based on remaining istiqomah and anti-violence.

Diterbitkan

2025-06-27

Cara Mengutip

Moderasi Beragama dan Implikasinya terhadap Perempuan Bercadar. (2025). NOURA: Jurnal Kajian Gender Dan Anak, 9(1), 25-39. https://doi.org/10.32923/4f3sq934