The hijab in the context of Islamic university along the northern coast of Java no longer serves merely as a fulfillment of religious obligation but has experienced a transformation of meaning into a symbol of academic, social, and even political identity. In modern academic settings such as UIN Walisongo and UNISSULA, the hijab functions within three main dimensions, namely personal spirituality, intellectual expression, and institutional cultural representation(Said, 2021).

The dimension of personal spirituality is reflected in the awareness among female students that wearing the hijab is an act of obedience to Allah command and an expression of submission to Islamic moral values. During the interviews, several informants stated that "the hijab is not just a piece of cloth covering the head, but a reminder to maintain proper behavior." This perspective is also consistent with the statement of Imam Al-Ghazali, who emphasized that outward religious symbols must be accompanied by inner moral discipline, as true modesty is reflected not only in appearance but also in conduct and character. This view indicates that the hijab is understood as an internal ethical system governing conduct and social interaction. Meanwhile, in the intellectual dimension, the hijab becomes part of academic ethics. Female students who wear the hijab modestly are perceived as demonstrating moral maturity and scholarly integrity. In classrooms and academic forums, Islamic dress serves as a symbol of respect for knowledge and academic authority. This phenomenon shows that Islamic dress culture does not stand apart from the culture of scholarship but rather complements it in building an intellectual habitus grounded in piety. In the dimension of institutional culture, the hijab serves as a symbolic identity of Islamic university (Indonesia, 2015). At UNISSULA, the long hijab and modest dress (gamis) are often associated with moral purity and the character of khaira ummah (the best community). On the other hand, at UIN Walisongo, the hijab represents a form of moderate Islam that is open to cultural dialogue. Both universities perceive the hijab not merely as a symbol of uniformity but a cultural strategy for shaping an image of Islam that is courteous and scholarly in the eyes of the wider society (Nurjanah, 2022).

The significance of the hijab in modern academic spaces is alsoinseparable from the challenges of globalization and fashion trends. Somefemale students combine sharia-based values with contemporary fashionstyles as a form of new identity for modern Muslim women.Thisphenomenon reflects a shift from a normative paradigm to an expressiveone, where the hijab becomes a space for negotiation between piety andself-actualization. In this context, Islamic University play a dual role, namelyupholding the principles of sharia while accommodating students needs forpersonal expression in the modern era. Therefore, the hijab in the modernacademic environment of coastal Java university serves as a spiritual,moral, and cultural symbol that represents the harmony between religiosityand intellectuality among Muslim women in higher education (M. et al., 2019).

Sultan Agung Islamic University (UNISSULA), as a leading Islamic institution on the northern coast of Central Java, possesses a strong academic character that integrates Islamic values into all aspects of life, including dress codes. The regulations on wearing the hijab for female students are not merely administrative but serve as a manifestation of the internalization of Sharia values in shaping a holistic Islamic academic culture (A, 2023).

UNISSULA requires all female students to wear Islamic dress thatcovers the aurat in accordance with Islamic Sharia principles. This provisionis stated in the student handbook, academic code of conduct, and rectorregulations, using an educational and persuasive approach.Femalestudents are guided to understand that the hijab is not merely a symbolof identity, but a manifestation of the values of ‘iffah (honor) and haya’(commendable modesty) as an expression of submission to Allah SWT(S. et al., 2002).

The academic culture of wearing the hijab at UNISSULA has developedin line with the university vision of “building Islamic civilization toward akhaira ummah society.” Islamic values are internalized through activitiessuch as Islamic lectures, spiritual mentoring, university religious studies,and programs organized by the Islamic Spiritual Bureau (BKI), all of whichfoster a religious habitus among female students.In interviews, bothlecturers and students emphasized that wearing the hijab is based onreligious awareness rather than coercion.The exemplary conduct oflecturers plays a crucial role in instilling the values of Islamic etiquette andmoral dress among students (Sudarto, 2020).

From a fiqh perspective, UNISSULA policy is consistent with the views of the four major schools of Islamic law. The Shafi'i school, predominant in Indonesia, believes that a woman aurat (parts of the body that must be covered) includes the entire body except the face and hands. The Hanafi and Maliki schools share similar views, while the Hanbali school is more stringent, requiring the covering of the entire body. This shared principle affirms that wearing the hijab is both an act of ta'abbudi (devotional obedience) and akhlaqiyyah (Islamic moral conduct) (Said, 2021).

In practice, the synergy between institutional regulations and individual awareness creates a balance between normative guidance and university spirituality. UNISSULA emphasizes not only intellectual intelligence but also nurtures spiritual and moral intelligence. Although globalization and modern fashion trends present challenges, the university responds through creative dakwah initiatives such as Muslimah fashion competitions, seminars on digital Muslimah identity, and training programs in halal fashion design (A. et al., 2025). Therefore, the hijab culture at UNISSULA represents the university vision of shaping individuals with Islamic character. The dress code serves as an instrument of tarbiyah, a comprehensive education that integrates intellectual, moral, and spiritual dimensions, to nurture Muslim women who are knowledgeable, virtuous, and prepared to contribute to the development of a khaira ummah (a noble community).

The State Islamic University (UIN) Walisongo Semarang, as an Islamic higher education institution located on the northern coast of Java, plays a strategic role in integrating knowledge and Islamic values. As a state Islamic institution, UIN Walisongo is committed to implementing the principles of Islam rahmatan lil 'alamin in all aspects of academic life, including dress practices. The regulations and culture of wearing the jilbab in university are based on institutional norms as well as theological and social awareness that grows within the academic environment. Institutionally, the dress code is regulated in the Rector Regulations on Student Ethics and Discipline, which emphasizes the importance of dressing modestly, neatly, and in a manner that reflects the identity of an Islamic university. The wearing of the jilbab by female students serves as a symbol of Islamic identity and academic morality. This policy is not coercive but is developed through institutional guidance and awareness-based approaches, implemented through formal warnings, structured counseling, and continuous mentoring by academic advisors and student affairs units. Therefore, the jilbab is conceptualized as a reflection of piety, moral intelligence, and exemplary character (S. et al., 2024).

The culture of wearing the jilbab at UIN Walisongo has developed historically and culturally since the institution transformation from IAIN to UIN. The university integrates ul ūm al-dīn (Islamic sciences) and ul ūm al-ins āniyyah (human sciences), thereby shaping a religious academic habitus. Activities such as student orientation, religious studies, and programs organized by the University Da'wah Institute (LDK) strengthen the internalization of Islamic values. Interviews show that most female students view the jilbab as an expression of personal devotion and moral professionalism. Meanwhile, lecturers regard it as a form of respect toward knowledge and a positive reflection of the university image.

From the perspective of Islamic jurisprudence (fiqh), the obligation for women to cover aurat is agreed upon by all four schools of thought. The Shafi'i school, which is predominant in Indonesia, views a woman aurat as the entire body except for the face and hands. The Hanafi and Maliki schools hold similar opinions with slight contextual variations, while the Hanbali school adopts a stricter stance, requiring women to cover the entire body in the presence of non-mahram (Maktabat al-Riy ̄ad al-H.ad ̄ıthah, 1983). The principles of the four schools of thought affirm that wearing the jilbab is a ta'abbudi obligation and a symbol of akhlaqiyyah (moral conduct) aimed at preserving the dignity of Muslim women (O. et al., 2025).

In the academic context, UIN Walisongo implements a synergy between institutional regulations and spiritual development. Student organizations such as the Islamic Da'wah Organization (LDK), the Center for Gender Studies, and other associations actively organize educational programs on the attire and role of modern Muslim women. This makes the culture of wearing the jilbab not merely ritualistic, but also ideological and intellectual in nature. The regulations and culture of jilbab at UIN Walisongo reflect the paradigm of wasathiyyah Islamiyyah, a form of moderate Islam that balances academic freedom and social responsibility. The jilbab is not a tool of distinction but an expression of spirituality and academic ethics. The religious university environment acts as an agent of cultural transformation, encouraging female students who were previously not wearing the jilbab to adapt through social influence and religious activities (R. & I, 2024). Therefore, the policy and culture represent a dialectic between the values of sharia, individual awareness, and the cultural dynamics of student life. The jilbab functions as a symbol of scientific ethics and academic spirituality that affirms the identity of an Islamic university, while also strengthening the role of Muslim female students as knowledgeable, ethical, and empowered agents of civilization in modern society.

The phenomenon of halal dressing at UIN Walisongo and UNISSULA reflects the interaction between institutional regulations, the religious awareness of female students, and the Islamic values as formulated by the imam of the madhhabs. Both universities emphasize the principle of "modest and Islamic dress," but adopt different ideological approaches. UIN Walisongo regulates dress through Academic and Student Code of Conduct regulations, emphasizing ethics and neatness, while UNISSULA more strictly requires the hijab as an implementation of the vision, "Building the Generation of Khaira Ummah." These regulations are not merely administrative but serve as a means of internalizing Islamic values within academic life (Lifestyle, 2023).

In social practice, UIN Walisongo has a diversity of hijab styles, ranging from sharia-compliant to modern modest, provided that the aurat is properly covered. In contrast, at UNISSULA, compliance is more uniform, with female students tending to wear long hijabs as a symbol of piety and loyalty to university values. This demonstrates a dialectic between normative regulations and social interpretation. At UIN Walisongo, the hijab is understood as academic ethics, and at UNISSULA, it is an expression of faith and moral commitment. As previously discussed, the four major madhhabs agree that covering the aurat for women is obligatory (fardh), based on QS. An-Nur [24]:31 and QS. Al-Ahzab [33]:59b(Ihy ̄a’ ‘Ul ̄um al-D ̄ın, 2005). The Hanafi school permits the face and hands to remain uncovered, provided it does not lead to fitnah (temptation). The Maliki school considers the entire body as aurat except for parts that are difficult to cover, and the Shafi'i school, predominant in Indonesia, allows the face and hands to be uncovered, provided there is no tabarruj (excessive display). Meanwhile, the Hanbali school requires the entire body to be covered, including the face (Al-K ās ānī A ibn A, 2005). These differences in opinion provide a basis for flexibility in dress practices on university. Both institutions apply a wasathiyyah (moderate) approach, balancing sharia norms with the cultural dynamics of modern students (Al-K ̄as ̄an ̄ı A ibn A. Bad ̄a’i‘ al-S.an ̄a’i‘ f ̄ı Tart ̄ıb al-Syar ̄a’i‘.Vol.5.D ̄ar al-Kutubal-‘Ilmiyyah, 2000). The dress regulations emphasize modesty, appropriateness, and Islamic identity without coercion, in line with the spirit of etiquette and intention in the Shafi'i school. The religious and open social environment of coastal Java also helps shape a diverse dressing culture that remains within the framework of Islamic values (A. et al., 2024).

In the context of globalization and the digitalization of fashion (Secularism, 2025), the university functions as a moral fortress and a social laboratory that instills the awareness of halal dress as a means of covering the aurat and also reflecting decorum, professionalism, and scholarly morality. Therefore, the dynamics of regulations and Islamic academic culture regarding halal dressing at UIN Walisongo and UNISSULA demonstrate compliance with rules and constitute a part of the process of Islamic character education (A. & N, 2024). Through the synergy of classical fiqh, institutional policies, and students moral awareness, the jilbab is considered a symbol of identity, spirituality, and modern Islamic civilization thriving within the coastal communities of Java.