<![CDATA[Research examining how Qur’anic interpretation is translated into everyday hijab practices within Muslimah cultural contexts remains limited, particularly in Lombok, Indonesia. This study aims to explore Muslimah understandings of QS. Al-Ahzab [33]:59, examine how these understandings are manifested in everyday hijab practices, and identify the social and cultural factors shaping their meanings and enactment. A qualitative case study design was employed involving 30 purposively selected informants, comprising Muslimah, religious teachers, community leaders, and parents in Lombok. Data were collected through semi-structured interviews, non-participant observations, and documentation from 10 July to 10 September 2026 and analyzed thematically through coding, categorization, theme development, and interpretation. The findings indicate that participants understood hijab not merely as a form of head covering but as a religious obligation associated with modesty, dignity, protection, self-respect, and Muslimah identity. These understandings were embodied in everyday dress practices across religious, educational, family, and public settings, although their outward expressions varied according to activity, comfort, fashion, personal preference, and social context. Hijab practices were further shaped by family upbringing, religious education, guidance from religious figures, community expectations, local cultural norms, and contemporary influences. The study concludes that the translation of tafsir into social practice is not a linear process but an interpretive, negotiated, and contextually embodied one. The study contributes to lived religion and contextual Qur’anic studies by positioning Muslimah as active interpreters who negotiate religious meanings within everyday social and cultural contexts. These findings also highlight the importance of examining religious practices through the interaction of scriptural understanding, individual agency, and sociocultural influences. Future research may extend these findings through longitudinal and comparative studies across regions, generations, and patterns of hijab practice.]]>
