Since the beginning of January, the legislative candidates have begun installing campaign props at several points that are considered potential, to introduce themselves as potential representatives of the people. Various poses and styles have been carried out to obtain the best images to be pinned on campaign tools, as one of the tricks to gain people's voices.
Clothing, a tool that is most often used as a marker as an effort to compare them as prospective people. What's interesting about this trick is the veil or in the language now often called the hijab, almost used by all Muslim legislative candidates. Maybe they fear that they are said to be lacking or not identified as part of Muslims because they don't wear headscarves or hijabs. As we understand, Muslim voters are the biggest voters, and religion is considered as one of the factors that influence voters in making their choices.
The phenomenon of wearing a veil is indeed not something foreign in our society, moreover our society is known as a religious society. But the phenomenon of wearing a veil is considered as self-identification as part of Muslims is an interesting thing. Especially if we connect with the phenomenon of hijrah which is currently being discussed everywhere.
In a video on Youtube channel owned by Felix Siauw uploaded on December 25, 2018, he considered that religious phenomena had only begun to crowded since the last 10 years. Islam according to Felix Siauw has not been too loved in the early days he plunged into the world of da'wah.
The world now according to Felix Siauw is not a world that, and most of the Muslim community has emigrated no more than 10 years. people have not been as interested in Islam as they are today. Islam is considered by Felix Siauw as being not really embraced by Muslim communities before this decade. Felix Siauw's statement was then confirmed by giving an example that hooded was not as busy now.
Felix seemed to emphasize that a Muslim woman was identified with a piece of cloth attached to their heads to cover a part of their genitals. The phenomenon of clothing has indeed begun to be widely discussed, moreover there are many new phenomena that have arisen that accompany the issue of clothing. Among other things, there are many cosmetic products that contribute to special Muslim products, such as shampoo, mushroom to powder.
Women also continue to be attacked by offering various clothing products. Finally, clothing does not only function as an identification of women's religious identity, but also as a part of lifestyle. This is what makes the phenomenon of clothing, which is actually not as simple as the issue of one's Islamic identity. Many things cover this issue of clothing, such as economy, politics, social to culture.
Elizabeth Bucar uses the term pious, meaning godly, to describe clothes worn by Muslim women. Bucar in his book entitled Pious Fashion: How Muslim Women Dress, explained the reason why he used the term pious to describe that the clothes had enough impact on the size of morality, or other languages of piety in practicing religion.
Bucar's experience interacting with Muslim women in Iran and Turkey while doing research there. Bucar explained in his book, the elements of Shari'a or teachings were not a major consideration in the matter of godliness. Because, every region has political considerations, dominant religious teachings, economics, consumption, value, even beauty or fashion.
Every country has a different history in contact with the teachings of Islam. Turkey and Iran are close though because of fellow countries in the Middle East region, but are very different in seeing the clothes of piety. Iran with the history of the Revolution in the late 70s, was very strict in understanding the limits of clothing of piety, especially for women. In contrast to Turkey with a history of the onslaught of secularization, resulting in strict regulation of the State. However, lat the inj gets the challenge of the presence of the middle class, who negotiate new values in terms of godly clothing which at first was very simple, even considered to be less fashionable, now destroys that stigma.
Indonesia has a different journey than the two The country. Because, Indonesia has never had clear and strict rules about dress which are assumed to be clothing of piety, except in educational institutions, but history shows that the journey of the meaning of clothing has not appeared before the last 10 years. Initially Islamic clothing was assumed to be worn on a very simple head covering called a veil, a cloth like that worn by Shinta Nuriyah's mother, continued to grow with the influx of the Iranian revolution which made the hijab word soar in the community as a head covering for Muslim women.
clothing because it began to develop fashion in Indonesia which began to reach the Muslim community. This is where there are Muslim women's clothes that are designed by eliminating that clothing is just a head covering. When there are people wearing headscarves with clothes that are ordinary or simple, they are not yet considered to be dressed, because there is a value developed by conservatives that clothing for women is mandatory loose. provide opportunities for the entry of new values. Negotiation, aprosiveness and resistance to the presence of the veil of the niqab will bring new values. Like, in Saudi Arabia we will not find a veiled woman riding a motorcycle alone because it is prohibited, the reason is not with Muhrim. In Indonesia, we can find veiled women but while selling on the market, I have even met two veiled women selling fried food on the roadside.
Clothes do have a liquid character, so they are easily influenced by local culture. So, if veils were considered clothes that were assumed to be conservative or terrorist, clothing, now we are very easy to meet veiled women to the mall, watch cinemas, hang out at cafes, or other languages the veil has now been exposed to consumerist values that were once considered as a pole opposite the veil user ideology.
For moderates, veils are still a scourge. Because, the main thing that is being resisted by moderates is closed ideology, so it often blames those who do not wear the veil and are labeled as people who have not migrated or not. So, refusing the veil does not mean rejecting the teachings of Islam or not.
Often the saying “why isn't the shari'a?” Stigmatized to those who do not wear wide and loose clothes is also not equipped with a wide veil. In fact, if we go back to the explanation above, then the clothing of piety is very fluid. Because in Indonesia it is considered very syar'i, it could be that in Iran or in other regions it has not been considered as a syar'i.
So, do not baper or carry feelings when it comes to clothes, because the boundaries of syar'i are all regions of the world still different. Lah, it is impossible if we are just considered a syar'i hijab when we wear the same clothes as the Hijab Squad which is fronted by Shereen Sungkar right. Because, dressing is not theirs, all have the right to articulate how the clothes are.
Fatahallahu alaihi futuh al-arifin
This Article Was Published On : ISLAMI.CO
Translated by Google Translate