WACANA PENGATURAN PENUTUP KEPALA PEREMPUAN (STUDI KOMPARATIF Q.S. AN-NUR [24]: 31 DAN TALMUD KETUBOT 72A – 72B)

Bilbina Tahta Mala, NIM.: 22105030003 (2026) WACANA PENGATURAN PENUTUP KEPALA PEREMPUAN (STUDI KOMPARATIF Q.S. AN-NUR [24]: 31 DAN TALMUD KETUBOT 72A – 72B). Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

Preview	Text (WACANA PENGATURAN PENUTUP KEPALA PEREMPUAN (STUDI KOMPARATIF Q.S. AN-NUR [24]: 31 DAN TALMUD KETUBOT 72A – 72B)) 22105030003_BAB-I_IV-atau-V_DAFTAR-PUSTAKA.pdf - Published Version Download (9MB) | Preview
	Text (WACANA PENGATURAN PENUTUP KEPALA PEREMPUAN (STUDI KOMPARATIF Q.S. AN-NUR [24]: 31 DAN TALMUD KETUBOT 72A – 72B)) 22105030003_BAB-II_sampai_SEBELUM-BAB-TERAKHIR.pdf - Published Version Restricted to Registered users only Download (15MB) | Request a copy

Abstract

Regulations regarding women’s head coverings in religious traditions are often interpreted as legal matters confined within the internal boundaries of each tradition. In fact, this practice is not exclusive to the Islamic tradition; it is also found, for instance, in Rabbinic Judaism. Although they appear similar, Surah An-Nur [24]: 31 and the Talmud Ketubot 72a–72b establish their regulations through distinct normative logic and structural frameworks. It is from this starting point that this study examines how each text constructs the discourse on women’s head coverings and the mechanisms underlying these regulations. This study employs a qualitative approach using comparative analysis through a literature review. The Talmud Ketubot is referenced in the Koren Talmud Bavli by analyzing editorial segmentation, while Surah An-Nur is examined in a similar manner, incorporating exegeses to understand the interpretation of the verse. As for the comparative aspects, they were formulated inductively after reading each text, covering cultural redefinition, the dynamics of legal categorization, regulatory dimensions, and normative logic. The research findings indicate that both texts redefine the meaning of pre-textual dress practices, transforming them from mere status symbols and physical protection into normative instruments. A commonality lies in the openness of the discursive space, though with differing mechanisms and logic, as well as the application of an ethical framework to women’s dress practices. Several differences were also identified: The Talmud Ketubot emphasizes restrictions through spatial dimensions using civil law logic related to marriage contracts. Meanwhile, An-Nur emphasizes relational regulatory dimensions using moral-preventive logic. The discourse on head covering regulations in both traditions does not stop at the issue of “fabric.” Examining how these two texts frame dress regulations offers a perspective on how these traditions view women.

Share this knowledge with your friends :

Actions (login required)

View Item