Academic literature on the topic 'Islamic; Women's dress'

Changes in Muslim fashion trends will not be dammed and will continue to experience changes. Different from the previous year, where the trend of Muslim clothing in Indonesia tends to show an experimental trend. This year, the experimental trend has shifted to a long head covering known as the hijab syar’i. The term shari'i used, refers to Muslim women's clothing where the clothes, according to the Islamic Shari'ah guidance. Therefore, many call this ongoing fashion trend with shar'i hijab. Moving on from that thought, the problem to be investigated in this research is the meaning of Muslimah fashion communication style for Al-Aziziyah Samalanga Bireuen Aceh's Islamic Religion Institute (IAI) students. To uncover the problem thoroughly and deeply, this study uses a qualitative descriptive method that is useful for providing data and facts about the meaning of communication in the style of Al-Aziziyah Samalanga Islamic Institute (IAI) student dress style. Then the data were analyzed with the basis of the thought of George Herbert Mead and the principle of George Ritzer, in order to obtain a deep meaning about the student's fashion style. Meaning is produced from religious background, motives, and social environment. After that, meaning is modified through an interpretive process, and then individuals develop self-concepts through interactions with others. Self-concept provides an important motive for behavior and expression in choosing a style of dress. From the results of the study it was found that the meaning of communication style of Muslim female students of the Islamic Religious Institute (IAI) Al-Aziziyah Samalanga was produced from a background of religiosity, motives, and social environment. Then, individuals do the process of self-communication and produce a meaning that is interpreted through clothing. Some of the meanings of communication of Muslim female student fashion styles The Islamic Religious Institute (IAI) Al-Aziziyah Samalanga are produced based on the female Muslim students' fashion styles, namely: The meaning of Muslimah women's fashion styles as self-identities, the meaning of Muslimah women's fashion styles as a lifestyle, and the meaning of Muslim women's clothing styles as a form of obedience. Fashion communication is produced through the use of various symbols and fashion styles, so that the attitudes and behaviors of the user are reflected and generate direct appreciation through the interaction of people around. Several ways of meaning female students of communication style of Islamic clothing Islamic Institute of Islam (IAI) Al-Aziziyah Samalanga communicates Muslim clothing styles: Dressing in one color from top to bottom, fashion that is in accordance with Islamic law and ignores the trend of the times, follows the trend of Muslim fashion at the time that, dress in colors, mix and match the color of clothing.

AbstractMedieval Islamic jurists strictly regulated the comings and goings of women in the street, as well as their code of dress. But the historical sources show that the baths, markets, cementaries, and tombs of the saints were actively visited by women, who were equally present in the great popular assemblies originating in religious or secular festivities. Therefore, women's behaviour in the great cities of the Mamluk empire totally differed from the ideal put forth by the jurists.

Elisabeth Özdalga's book is an important introduction to one of the issues that has been front-page news in Turkey since the 1980s. The most visible and controversial sign of the increasing participation in public discourse of Islamic revivalists has been the marked increase in numbers of women in urban spaces and institutions who wear the particular form of dress called tessetür, a public symbol of a personal commitment to a certain form of Islamic values. Özdalga's focus is timely and of interest to both a Turkish audience and a Western one, although it speaks mainly to the latter. The banning of the Islamist Welfare Party (Refah Partisi) from Turkish politics since the publication of the book, as well as the internationally noted furor surrounding the election to, and subsequent dismissal of, a headscarf-wearing woman in Parliament, show that what the author calls Turkey's “large-scale attempt to integrate Islam within the institutions of a modern, liberal democratic polity” (p. viii) continues to be a vitally important and controversial subject. Her book attends both to the symbolic power and legal status of women's clothing in public debate and to women's actual participation in the re-formations of public and private definitions of citizenship.

The role of women in Wardah adverstisments on television is described as independent through activities such as work and study. Through the hijab, make-up, and women's roles Wardah tries to present the identity of contemporary Muslim women, not rigid and remain in accordance with the Shari'a. This study uses qualitative methods with data collection techniques using focus group discussions (FGD) and in-depth interviews. To analyze the data using the reception analysis. The results of the research indicate that each informant is different in receiving and interpreting the message. This difference of meaning is the result of different socio-cultural backgrounds. The meaning of informants is grouped into three categories of meaning according to Hall namely, dominant reading, negiotiated reading, and oppositional reading. There were two informants belonging to the dominant reading group in which the informant agreed in general about the popular Islamic culture. In the negotiated reading group there were four informants. In general, informants received a popular Islamic culture that was featured on Wardah's advertisements, however, the informants adapted to their preferences. In the oppositional reading position there is only one informant who meets the criteria because the informant rejects the message of popular Islamic culture because of his incompatibility on understanding the religious rules held tightly by the informant. Muslim students of FISIP Unsoed generally receive a message of representation of Muslim women's identity seen from aspects of role, dress, and makeup based on socio-cultural background.

The phenomenon that afflicts Indonesian society, especially Muslim female students, is a culture of clothing that deviates from the guidance of Islamic law, although there are Muslim women who show how to dress according to Sharia, but the number is relatively small compared to those who are not. The phenomenon of wearing hijab is currently not in accordance with the requirements of Muslim women's clothing where not a few of the clothing models worn by women wearing hijab but still show the shape of the body, made from transparent and so on. Of course this is a problem that must be addressed by parents, educators and those in charge of education, because if it is left unchecked this will become a culture that will continue to develop and eventually become a law that is considered true by future generations. One way to overcome this is to raise awareness among Muslim women about the obligation to cover their genitals by providing sufficient understanding of genitals, the obligation to cover them and the adab of dressing in Islam. This study uses a literature review that synthesizes the theories and concepts of fiqh scholars about the aurat adab dress in Islam which then produces a concept of how to foster awareness of covering one's genitals which can be internalized in the form of dress behavior in Muslim women, especially students.