Nisā` Diction as the Concept of Women's Domestic Social Piety in al-Qur’an

ENGLISH ABSTRACT This library research analyzes the word Nisā` in al-Qur'an, which describes the women’s domestic roles and standards of social piety in Islamic view. It uses the philosophicalhermeneutical approach and social piety theory to analyze the data. This research results in three main findings: First, social piety in Islam manifests responsibility as God's caliphs on earth. Second, one of social piety description in Islam is by the use of word Nisā` repeatedly in different verses and surahs of al-Qur'an. The last, Nisā` diction to describe the social piety concept, according to al-Qur'an, places women in the domestic dimension to show women's participation as God's caliphs on earth in building the ideal social order. This research contributes to the gender studies overlooked by previous researchers, as the concept of Nisā` in al-Qur'an was ignored.


Introduction
Modern human life is increasingly experiencing moral decadence. Violence, for example, marks the loss of human wisdom to live in a more civilized, cultured, and humane way. In the World Health Organization (WHO) report entitled Global Status Report on the Prevention of Violence against Children in 2020. The statistics are surprising, teling that around 1 billion children experience physical violence, sexual violence, psychological violence, injury, become disabled, and die (Newswire, 2020).
In addition, WHO also released the data of violences against women worldwide.
WHO Director-General, Tedros Adhanom Ghebreyesus, said, "Violence against women is endemic in every country and culture, causing harm to millions of women and their families, and exacerbated by the Covid-19 pandemic." It means that 1 in 3 women in the world experience violence (Saptoyo,202).
The moral decadence of humankind occurs in relationships among individuals, men versus women, parents versus children, and among countries. Human ambition for power drives conflict, both military and economical. International Monetary Foundation (IMF), for instance, calculates the number of losses caused by the trade war between America and China in 2019 which reached USD 700 billion (Agustiyanti, 2019).
This economic war is even more than the 7-year loss of the Syrian war, which reached USD 400 billion. The amount was released after 50 Syrian, and international experts met at the Economic and Social Commission for Western Asia (ESCWA) event in Lebanon 2018. (Firmansyah, 2018). While the loss from Yemen War from 2015 to 2019 was calculated to reach USD 50 billion (Tempo, 2019).
Besides, Saudi Arabia also lossed due to attacks of two Saudi Aramco oil facilities by 20 drones and several cruise missiles. They usually produced 6.8 million barrels, and suddenly decread by less than 1 million barrels per day. The world's oil supply was disrupted by up to 5%. At the same time, the price per barrel in normal conditions is USD 66 (Al- Rasyid, 2019).
Wars in various lines of life stem from moral decadence. Humans become immoral when their cultural aspects decline. It begins with data manipulation and analysis and is individualistic, exclusively seeing and assessing each individual's other beliefs, values, and moral tendencies. From here, the first culture war was waged (Hunter & Wolfe, 2006). This cultural war generates physica, military, and political economy wars. Iherue 171 | M u h a m a d H a n i f : Nisā` Diction as the Concept of Women's Domestic Social Piety in al-Qur'an Sunda Onyema said the impact and effects of moral decadence could include sociopolitical, economic, and even religious. (Onyema, 2011).
This broken social order in various dimensions, marked by violences against children and women, and also political, economic, and military wars, is not in line with the ideas and ideals of Islam. The prophet Muhammad explained that his primary mission was to organize the morals of humankind. As stated in his saying, innama bu'itstu li utammima makārima al-akhlāq (indeed I was sent to perfect morals). Based on this hadith, Mahbūb Abbās said that the world order according to the Islamic ideal is a moral world (Abbās M., 2006).
As the ideals of Islam is to create a moral world, then violence and war are strongly opposed. Islam carries out rahmatan li al-ālamin (love for the universe). Prof. Dr. Abuddin Nata said that Islam rahmatan lil alamin is an Islamic education model to enter the ASEAN Community era (Nata, 2016). For KH. Hasyim Muzadi, Islam with grace, peace, gentleness is suitable for a multi-religious, ethnic, and cultural nation-state. Therefore, war, violence, and crime are no longer needed (Rasyid, 2016) . In other words, a moral world order can be built from the Islamic concept of compassion, peace, nonviolence and anti-war.
In building the ideal world order, Islam concerns to form pious individuals to shape social change positively (Kasim & Husain, 2008). Many Islamic educations have sought an individual approach to being pious. Individual piety is the beginning of social piety and it then becomes parameter of one's Islam. Suppose individual piety is only measured in relationship with God, social piety is seen from implementation of Islamic values in social sector. (Riadi, 2014).
One of the most important social or societal elements according to Islam is woman's individual. Islam respect abolishes the Jahiliyah tradition of woman discrimination. In interpreting Islam as Rahmatan lil alamin, Agustin Hanafi said that women in Islam have a noble position by having the same rights as men as long as they maintain Islamic norms and avoid immorality or other negative things so that women can be involved in social activities that are beneficial to their nation and country (Hanapi, 2015).
According to Muhammad Sakti Garwan, women's social piety is affected by identity and cultural construction. By citing the case of the Ternate women, social piety as a in al-Qur'an cultural identity of women is seen from their devotion to their husbands, children, and the surrounding community. The daily activities of women are an indicator of their level of social piety. For example, helping husbands obey local traditions indicates women's social piety, including cooperation and mutual help (Garwan, 2020). Muna Ali Salus added that the personal formation of pious women is part of the responsibility of the Islamic state. In contrast, the social responsibility of women is educating their children to contribute to the people and the country (Salūs, 2003 Hayati Nizar said that during the Jahiliyah era, the Arabs treated women as property that could be inherited and pawned, and considered despicable (Nizar, 2004).

Methods
This is a library research, which enables the researcher to collect primary data from various records, documents, books, journals, websites, and other sources (George, 2008). A philosophical approach, which is a research step to discover the value of wisdom and fundamental principles of knowledge, is used to collect the data (Williamson, 2020). Considering the research subject is related to the text, precisely the word Nisā' in al-Qur'an, the philosophical approach used in this research is hermeneutics, which is a perspective to explore a complete understanding of the text (Harahap, 2014).
While the data and the text's understanding are sufficient, this study conducts a critical analysis using the social piety theory. Abdul Jamil Wahab said that social piety is goodness in society (Wahab, 2015). A good relationship with others becomes a person's religious orientation in interacting with God and fellow creatures. Because social piety involves a philosophical orientation in one's life, social piety has three main dimensions: cognitive, affective, and conative (Muzammil, 2020).

Social piety in Islam
Social piety in the Islamic perspective is closely related to the purpose of human creation, implicitly and explicitly believed by religious and secular ideologies. The basic assumption about humans will significantly affect the social system they create. The conception of man has been put forward by many Muslim thinkers from classical to modern times, ranging from philosophers, such as Al-Ghazali, Ibn Sina, to Iqbal, and Sufis such as Al-Jilli and Ar-Raniry, as well as scientists such as Ibn Khaldun, Sayed Husen Nasr, and intellectuals like Ali Syari'ati Muthahari Fazlur Rahman (Kemenag, 2015).
According to them, humans are not merely to perform devotion (worship) to God individually, but also have a social duty and role to create an egalitarian and just moral social order, eliminate fasad or other social destroyers. Humans have a moral and social responsibility to be God's representatives on earth in realizing peace, and prosperity for the universe. That is why social piety is inseparable to the main purpose of human 174 | M u h a m a d H a n i f : Nisā` Diction as the Concept of Women's Domestic Social Piety in al-Qur'an creation; it is even the main task of human presence as God's chaliph on earth (Kemenag, 2015).
Iqbal, Nasr, Syari'ati, Fazlur Rahman, and Muthahari seemed interested in this problem and then tried to develop a theory of human consciousness. According to Iqbal, humans are described as successors of God's creation trying to perfect the world. He interpreted Adam's fall from heaven as a resurrection, as heaven is a picture of a primitive state in the history of humankind. It is a description of the humans' rise from a primitive state of instinctive appetite to conscious ownership of themselves. Meanwhile, according to Syari'ati, man is God representative on earth. In its manifestation, humans by God have been given the ability to do and choose something. The ideal human is a theomorphic human with divine qualities to control other lower qualities (Rahardjo, 1985).
Meanwhile, Fazlur Rahman said that the human mission as God's caliph on this earth is the struggle to create a moral, social order. This mission is trust. Allah had offered this trust to the heavens and the earth, but they refused for fear of bearing the burden. Thus, God created humans not just for games, but to carry out a heavy task, and humans must be responsible for their success or failure (Rahman, 1983).
In addition, K.H. A. Mustofa Bisri stated that we worship and serve Allah in our prayers, fasting, zakat, hajj, in domestic relations with our wives and children, and in social relations with neighbors and others. It is in all our steps. Unfortunately, too often, we limit worship and devotion not only to such special rites, but also to outward fiqh. It is often just routine actions with empty meaning. obligations over others. If the rights and obligations are fulfilled, attitudes will arise social solidarity, mutuality or cooperation, moderation, and stability (Mahfudz, 1994).
There is also an opinion that social piety is understood as piety which shows the behavior of someone who cares about Islamic social values. Therefore, the most important thing is to make worship not only worth individual piety but also at the same time worth social piety so that worship is not dichotomized between individual and social. For example, being gentle, having intention to help others, being concerned about the problems of the people (society), paying attention and respects the rights of others, able to think from the perspective of others, and able to empathize (Istiqomah, 2019).
These forms of social piety are marked by bowing and prostration, fasting, and pilgrimage, and by how much a person has social sensitivity and does good to others, which in Islam is called habl min an-nas or human relations with humans..
Human relations with humans are interactions between humans or between groups that are intertwined humanely. The essential meaning of human relations here is not human in the sense of human being, but the meaning in a spiritual process focused on happiness based on character, nature, temperament, personality, attitude, and behavior, which are psychological aspects that exist in humans. Therefore, human relations here are not only blood relations, bosses and workers, husband and wife, but broader than those (Rifqi, 2019).
The basic concept of human relations in Islamic perspective is contained in several verses of al-Qur'an, which can be used as a philosophical basis regarding the meaning of human relations, including in surah ali Imron, which means as follows: "They will be stricken with disgrace wherever they go, unless they are protected by a covenant  (Dali, 2016).
In further analysis, linguistically, humans come from the word "manu" (Sanskrit), "mens" (Latin), which means thinking, reasoning, or intelligent beings (capable of controlling other creatures). Thus, humans can be interpreted as a concept or fact, idea or reality, group or individual (Depdikbud, 2007). The definition of man is a creature created by Allah and endowed in the form of mind, heart, and body. Humans are different from other God's creatures by possessing the potential of mind, heart, and others as capital to develop their lives.

Women's Socio-domestic Piety in al-Qur'an
Al-Qur'an uses Nisā' diction several times: surah al-Baqarah (49,187,222,223,226,231,232,235,236), surat Ali Imran (14, 42, 61), al-Nisā' (1,3,4,7,11,15,19,22,23,24,32,34,43,75,98,127,129,176), al-Maidah (6)  Women are also referred to as true and essential partners for men. Allah says: A wife has the right to comfort, especially during menstruation. Therefore, Allah forbids the husband to have intercourse with his wife who is menstruating. Allah forbids men to have sex in this unstable psychological situation of women: "And they ask you about menstruation. Say, "It is harm, so keep away from wives 1 during menstruation. And do not approach them until they are pure. And when they have purified themselves, 2 then come to them from where Allah has ordained for you." (Al-Baqarah: 222). Medical research shows that women during menstruation experience less stable mental stress.
Menstruation is always the cause of psychological symptoms such as irritability, tension, and fatigue. The appearance of these psychological symptoms exacerbates menstrual pain (Khoerunisya, 2015). When a divorce occurs, women still have the right to be treated well. Allah says: " When you divorce women and they have ˹almost˺ reached the end of their waiting period, either retain them honorably or let them go honourably. But do not retain them ˹only˺ to harm them ˹or˺ to take advantage ˹of them." (Al-Baqarah: 231). This iddah period lasts for three months and ten days, and men are obliged to bear a living (living expenses) during the iddah period, as in verse 4 of surah al-Thalaq (Depag, 1988). During the Iddah period, women are prohibited from leaving the house (Qs. Al-Thalaq: 1). Consequently, the harmony of the household after the landslide is still being pursued by the technical rules of Islamic law.
If the Iddah period does not affect post-divorce reconciliation efforts, and both parties have no intention of getting back together, Allah's concern for women will continue. Allah forbids the family to prevent the woman's will to remarry (Qs. Al-Baqarah: 232). Abdul Mutakabbir said that the Arabs adhered to a patriarchal system where women did not have the opportunity and power to support themselves. The main concern of the Islamic treatise at that time was to overcome the morality of this nation by elevating the status of women. For this reason, widowed women, who are weak in terms of economy, education, psychology, and spirituality, are encouraged to marry, even to become second wives (Mutakabbir, 2019). Therefore, Allah allows other men to propose to the women who are already widowed, either by satire or by having the intention of marrying them in the future (Qs. Al-Baqarah: 235).
The public atmosphere that we want to build is a social atmosphere that supports economic strengthening and elevates women's honor. Therefore, Islam forbids a husband from divorcing his wife through Zihar, and it is not permissible to have intercourse before first paying a fine in the form of freeing slaves and retracting his words that insulted women (Qs. Al-Mujadilah: 2-3). According to Aftab Hussain, the practice of zihar in Arab society was a divorce practice originating from pre-Islamic Arab traditions, which aimed to abandon women (Hussain, 1987 Marriage, living in pairs between a man and a woman, is part of the world's beauty (Munfarida, 2010).
So great is Islam's concern for the honor of women, Allah defends the position of Maryam, who was accused of being pregnant out of wedlock, and ostracized by her community (Qs. Ali Imran: 42). A legal husband who accuses his wife of adultery is required with quite tricky conditions, bringing four eyewitnesses, and the fifth condition is an oath from the husband (Gifriana, 2018). This is intended to maintain the honor of women as Nisā'.
Another The concept of agreement has one stripe of elevating the status of women, who in pre-Islam had no authority at all. Women are entitled to a share of the family inheritance (Qs. al-Nisā ': 7). The honor of women as long as they are married must be maintained.
Therefore the husband has no right to accuse his wife of committing a bad act, such as adultery/infidelity before strong evidence is presented. Without evidence, women still have the right to be positioned with respect and are called a Nisā '(Qs. al-Nisā': 15). The public is not allowed to harm the image of women. The rules of Islamic law are very strict and technical because women in the Arab Jahiliyah era were treated as property, inanimate objects, which could be passed down from a father to his son or pawned to another man accept a pawn. This Jahiliyah practice is opposed, and Islam presents a new social system and a more humane construction of cultural identity (Qs. al-Nisā': 19). Islam forbids a child from marrying his father's widow (Qs. al-Nisā': 22); prohibited from marrying one's mother (Qs. al-Nisā ': 23); forbidden to marry someone else's wife (Qs. al-Nisa ': 24).
The public space that Islam strives for is also to respect women's property rights.
The wealth obtained from the hard work of a wife belongs to herself and does not necessarily become the property of her husband (Qs. al-Nisā ': 32); even though in an Islamic household, the husband is the leader for the wife (Qs. al-Nisā': 34). The separation of property and property rights is guaranteed. This new teaching of Islam is to overhaul the old order of Arab Jahiliyah, which made women a common property among other family members (Hendra, 2015).
Outside the domestic/family scope, Islam places women in a strategic position, namely having the right to social protection. There are also prisoners of war (Supriyadi, 2016 Nisā' in the public sphere is not always have an object, but also an active subject. Nisā' who wants to enter the public space must be actively involved in building a positive social atmosphere and sterile from hate speech. As a result, women (nisā') are highly respected in Islam, having the same rights as men in upholding norms, ethics, and laws and regulations in the life of society, nation, and state. Nisā' can start the role from in improvement herself, family, then public life, because the role and contribution of family to preserve social and cultural values is huge (Fitriyani, Suryadi, & Syam, 2015). In other words, implementing the values of social piety, with nisā' as the actor, starts from a narrower family domestic environment and leads to a broad public sector. The example of women in the household needs to be prioritized before playing a role in managing the social dimension, which has a much broader scope.

Conclusion
The social piety offered by al-Qur'an through the word Nisā' presents an alternative discourse on building the woman individual character, expected to contribute positively to society. A woman who is honorable because she is in line with the mission of the al-Quran is called Nisā'. The word Nisā' 'in al-Qur'an reflects the figure of a woman who must be defended, both by her husband, family, and the Muslim community. Nisā' is also a reflection of women who obey the rules of Islamic law and an ideal image in the community. This ideal image is formed because of the perfection of his physical, psychological, social behavior.
The concept of Nisā' in al-Qur'an describes social piety which is more inclined to morality formation in the domestic environment, the household, husband and wife relationships, as the basis for community and public space development. Meanwhile, in the public sphere, al-Qur'an already envisages the presence of women who actively contribute to the development of a positive and constructive atmosphere. The maturity of women in the domestic sphere is a pre-condition for their contribution and role in the public sphere. In this public space, women act as subjects and objects; they become the character formation of community and the leading actor of the development. Islam