Healthy inside and Syar’i Outside: Religious Commodity in

Online Fashion

Iqomah Richtig

Introduction
Sport is part of a fun activity that many discussed by contemporary Muslim societies. In
this practice fun, those Muslims often confused about some problems regarding the sport in the
Islamic view. Those Muslims conveying their doubts to the Mufti and asking the fatwa in the
relation of sports to find the legalization of sports affairs. The Mushrooming of queries sports
generating fatwas1 dealing with sports is one indication that sport is important amongst
Muslims. Those queries were started on how to practice sports, what types of sports allowed by
Islam, How the Muslim Athlete practices sports until the most asked appropriate sportswear.

Sports are currently being discussed in contemporary Muslim society. Because of its
recreational nature, some believers are interested in how to view it from an Islamic perspective.
The amount of fatwas being generated on the issue lately shows its importance to the
community. In general, these Muftis are answering questions about sports such as, which sports
should be played, which ones are allowed by Islam, and which type of sportswear is
appropriate.

From these several proposed queries, sportswear is the most fundamental thing in
considering sport in the public sphere. The lack of availability of Muslims female sportswear
has been successfully utilized by the apparel industry to invent sportswear fit to them. They are
'contesting' each other to accommodate those Muslims female by launching their latest
sportswear models.

Amongst these inquiries, the most popular is certainly on the sportswear issue. The
previous lack of female Muslim sportswear has been more than overcompensated today, as
many companies have come in to fill the demand for such clothing. These companies are in
constant visible competition, each one vying to attract Muslim girls and women to buy their
newest styles.

The sports garment industries ranging from international to local levels exhibit their
best sportswear products in a variety of different and unique ways. The two well-known
producers of sports garment, for instance, Nike and Adidas campaigned for the visibility of
Muslims female’s exercising in the public sphere. Whereas at the local level, a brand emerges in
amid Muslims female who often faced a challenge to the sports.

The sports garment industry could be separated into a local and international level, with
the two sides displaying their wares and their message in unique ways. Huge international
companies, for instance, like Nike and Adidas, have used high visibility advertising to push a
message of acceptance for female sportswear, whereas the smaller local companies use a more
1
Fatwa (singular) is any islamic decision or religious opinion issued by a Mufti.

1
nuanced approach. A company named “Syifa”, for instance, which is known most especially for
its gamis syar’i products, has a very unique method for advertising. In addition to its sales, it
also claims to be inoperation as part of da’wa. It mainly utilizes Instagram as a way to reach
thousands of young Muslim females, displaying its newest products and allowing social media
to work its own magic for product knowledge.

“Syifa”, the so-called brand which is known for its gamis syar’i products2. It has a
unique way in promoting its products. In addition to selling the products, also claims that in part
of the da’wa. By utilizing Instagram served as the marketplace, it able to attract many thousands
of followers which dominated by young Muslims female. This article foci on how the debates
around practising fun, in particular, sports among Muslim, practising piety in the public sphere
and religious commodification.

Several studies relating to sports activities among Muslims mostly foci on the legality
of sports in the view of Islamists and the involvement of Muslims female in the sports as well as
its contradicting to cultural and religious norms. 3 While few concerning the patterns of fun
which practised in tandem with affirm exercising piety. 4

Many studies have been done to now focusing on the acceptability of sports within the
Islamic context; discussing the appropriateness of females in sports and how such allowances
contradict the cultural and religious norms in these communities. However, little has been done
to see sports in Islam from a completely different view – how Muslim women can both have fun
and practice piety simultaneously.

The practice of piety which is now performed in the public sphere is being a
commodification. For example, many da'wa activists use the media to expand their message
while offering their products5. However, the media used at that time were still one-way mass
media, one of which was TV. Now with technological advances, Instagram was presenting in
the midst of contemporary society and in turn is also used for business even able to construct
one's identity.6

It is reasonable to suggest here that piety, as a religious virtue in Islam, is currently

being made into a commodity by some companies. This is seen in Islamic society in other areas

2
Gamis syar’i is a Muslim women’s loose attire which wrapping covers from head to toe.
3
Kristin Walseth, “Young Muslim Women and Sport: The Impact of Identity Work,” Leisure Studies 25, no. 1
(January 2006): 75–94; Ofir Winter and Uriya Shavit, “Sports in Contemporary Islamic Law,” Islamic Law and
Society 18, no. 2 (2011): 250–280.
4
Wendell Schwab, “Islam, Fun, and Social Capital in Kazakhstan,” Central Asian Affairs 2, no. 1 (December 17,
2015): 51–70.
5
Noorhaidi Hasan, “The Making of Public Islam: Piety, Agency, and Commodification on the Landscape of the
Indonesian Public Sphere,” Contemporary Islam 3, no. 3 (October 2009): 229–250; Martin Slama, “A Subtle
Economy of Time: Social Media and the Transformation of Indonesia’s Islamic Preacher Economy: Social Media
and Indonesia’s Islamic Preacher Economy,” Economic Anthropology 4, no. 1 (January 2017): 94–106.
6
Annisa R Beta, “Hijabers: How Young Urban Muslim Women Redefine Themselves in Indonesia,”
International Communication Gazette 76, no. 4–5 (June 2014): 377–389; Amirudin Amirudin and Sulis Triyono,
“Expositive Acts on Instagram: Knowing What People Intent to ‘Write’ on Their Captions through Pragmatics
Perspective,” International Journal of Applied Linguistics and English Literature 7, no. 4 (July 1, 2018): 129;
Emma Baulch and Alila Pramiyanti, “Hijabers on Instagram: Using Visual Social Media to Construct the Ideal
Muslim Woman,” Social Media+Society (2018): 15; Eva F. Nisa, “Creative and Lucrative Daʿwa: The Visual
Culture of Instagram amongst Female Muslim Youth in Indonesia,” Asiascape: Digital Asia 5, no. 1–2 (February
14, 2018): 68–99.

2
of the economy, where companies constantly claim to be selling products for da’wa. In the past,
these companies were limited to one-way mass communication, such as cable television. Today,
with social media platforms such as Instagram, sellers can effectively create their identities
through a dynamic back and forth with followers.

Continuing previous studies, this work seeks to know regarding the dynamics of
religious discourse concerning sports practices. Likewise discussed religious consumption
amongst contemporary urban Muslims female. The author argues that Contemporary young
Muslims female now, no longer worry about the limitations of the sportswear suited to their
needs because the gamis syar'i was present to them. In tandem with practising sports and
holding piety is something possible now. Those Muslims female still able to perform as a
contemporary Muslim who fashionable in the one hand, and being a pious Muslim female in the
other hand. In addition, the da’wa messages contained piety, and the existing media provided
space for commodifying religion, gaining practical advantage and accelerated da’wa message7.

Building upon previous studies of like nature, this study seeks to explore the dynamics
of religious discourse upon the subject of sports. It also examines the trends of religious
consumption amongst urban Muslim females. The author argues that because of the introduction
of the sports gamis syar’i, young Muslim girls need no longer worry about the supposed conflict
between playing sports and upholding their religious beliefs. In addition to this accommodation,
this availability of a sports life and sportswear for Muslim girls also opens an opportunity for
increased da’wa, albeit at the expense of the commoditizing of religious belief.

Then, this paper discusses three points. First, The sports and business opportunities
within the Islamic world. Second, the pattern applied by @syifa.sporthijab 8 as a role model for
Contemporary Muslims female through da'wa while exercising. Third, how to
@syifa.sporthijab optimizes business by framing religious texts dealing with sports.

This paper presents three main points: First, the relation between sports and business in
the Islamic world. Second, how @syifa.sporthijab as an instagram platform has been effective
at helping modern Muslim females practice their da’wa through exercising. Third, how
@syifa.sporthijab uses religious belief within their business model to optimize sales and
success.

To elaborate on these points, this paper discusses it into five sections. The first part
explains the background as the foci of this paper. The second part explores the view of Islamic
scholars towards Muslims female in sports and its business opportunities. The third part,
describing the pattern of da'wa and discourse of piety over @syifa.sporthijab as a role model for
contemporary urban Muslim women. The fourth part, showing the da’wa way by
@syifa.sporthijab in optimizing its business with religious texts and the fifth section concludes
in closing.

For the sake of ease and organization, this paper is divided into five sections. The first
section provides background for the research itself. The second part explores the general view
by Muslim scholars towards females of the faith in sports and also its propriety as a business
venture. The third part delves into how companies such as @syifa.sporthijab can help
contemporary Muslim females effectively perform their da’wa and maintain piety while
7
Fadhli Lukman, “Tafsir Sosial Media di Indonesia” (2016): 23; Muhammad Saifullah, “WAJAH ALQURAN DAN
HADIS DALAM BINGKAI MEME: dari Estetis Menjadi Lukratif,” Riwayah : Jurnal Studi Hadis 5, no. 1 (June 24,
2019): 13.
8
Hijab: Veil or Jilbab, Something covers covering the female’s awra.

3
enjoying sports. Fourth, the paper considers how @syifa.sporthijab incorporates religious texts
and messages into its business model for da’wa. The final section concludes the paper.

This paper uses a qualitative approach through library research, netnography and in-
depth interviews. This paper does not provide data in a number or relating to statistics in other
words as descriptive research (Mackey & Gass, 2005: 162). In obtaining the main data, the
author does netnographic work on Instagram account @syifa.sporthijab (Kozinet: 2010).
Meanwhile, to obtain additional data, the authors conducted in-depth interviews from two sides
are the owner of @syifa.sporthijab and eight of its followers who were chosen randomly.

This paper uses a qualitative approach through library research, netnography, in-depth
inerviews, as opposed to providing a large number of statistics or other numerical data. The
main data source derives from netnographic methods applied to @syifa.sporthijab. In addition,
in-depth interviews were conducted with both the owner of @syifa.sporthijab and with eight
randomly chosen customers/followers of the site in order to acquire opinions from both sides.

Muslimah, sports, and Isamic sportwear

Sports activities among Muslims defined as a form of fun. This refers to Bayat's opinion
that distinguishes between fun activities as part of an array of special activities, non-routine and
fun activities with expressions of joyful and spontaneous nature:

Amongst Muslims, sports are generally considered to be in the “fun” category. Sports
fit within a broader inclusion of many activities which believers lump together as things outside
of the routine. Asef Bayat list these as:

An array of ad hoc, nonroutine, and joyful pursuits-ranging from playing

games, joking, dancing and social drinking, to involvement in playful art, music, sex
and sport, to particular ways of speaking, laughing, appearing, or carrying oneself-
where individuals break free temporarily from the disciplined constraints of daily
life, normative obligation and organized power9.

The various fun activities aforementioned have various views among Muslims,
particularly Islamists. The Islamists group worked by Bayat - Iranian Shi'a Shiite, the Taliban
Army and Wahabi Jurist - are fearful and worried that the fun practices will trigger the
subversive fun or decline moral values. He also argues that for Islamists, the practice of fun
must be in line with Islamic doctrine and offers controlled fun. They prefer to formulate fun and
leisure time for ethical relaxation rather than practice fun that may be subversive.

The aforementioned activities are viewed very differently amongst different Muslim
10

communities, with the greatest difference between fundamentalists and non-fundamentalists

interpretations. Bayat also concludes that the former school, including Iranian Shiites, the
Taliban, and Wahhabis, all fear that the practice of sports will result in a decline in moral
values. When these groups do allow any form of fun, it must conform to their interpretation of
Islam, and in that sense is “controlled fun”. At best, they allow a formulated fun as a form of
ethical relaxtion rather than fun for fun’s sake.

9
Asef Bayat, Life as Politics: How Ordinary People Change the Middle East, Second edition. (Stanford, California:
Stanford University Press, 2013), 130.
10
A. Bayat, “Islamism and the Politics of Fun,” Public Culture 19, no. 3 (October 1, 2007): 433–459.

4
 Sports as Fun in other Islamist views, Shavit and Winter described the opinions of
Ulama from the Wasathi and Salafi schools. They found that the Wasathi school, although
categorized as Islamist, prioritized a sense of 'generosity', flexible, more adaptable and
contextually. In contrast, Salafi scholars have a view rigid in the practice of sports. They assume
that exercise is merely wasting time and less benefit. 11 This is inseparable from the Salafi
scholars who are known conservatives and avoid the modernity, it demonstrated that Islamists,
especially Salafists tend to be carefully in practising fun.

Two other scholars, Winter and Shavit, examined the Wasathi and Salafi schools on the
same subject. They found that although the Wasathi school is considered more fundamentalist,
it was generally more ‘generous’, allowing for scriptural context on having fun. The Salafi
school, by contrast, was found to be more rigid, seeing sport and exercise as merely a ‘waste of
time’. The Salafists, then, might be viewed as a good representation of how many
fundamentalist schools view fun and pleasure – avoiding unless absolutely necessary, and then
highly regulating the little that must be had.

On the other hand, almost many Muslims recognized that sport is fun and allowed by
Islam. Several views legalize sport and the kind of sport without the degradation of Islamic
morals. As conducted in Kazakhstan, the 'piety movement’ by playing soccer after attending a
study Islamic circle was successfully organized by the local Salafi Ulama. 12 At the national
level, a similar phenomenon also conducts in several Indonesian boarding schools. As-Sunnah
Islamic Boarding School in Cirebon, Imam Bukhari Islamic Boarding School, Ihya As-Sunah
Islamic Boarding School in Tasikmalaya, and al-Irsyad Islamic Boarding School in Tengaran.
These pesantren are Salafi pesantren which allow their students to play volleyball and soccer in
their leisure time after the Asr prayer 13. In addition, an Indonesian Salafi figure, Khalid
Basalamah stated that generally, all sports relation to physical health, such as soccer allowed as
long as they do not harm Islamic teachings.14

These more rigid schools, however, do not represent all Muslims. Many view sport as
completely within the moral confines of Islam. A local Salafi community in Kazakhstan, for
example, organized soccer games after an Islamic study circle. At the national level, similar
activities were organized in several Indonesian boarding schools, such as As-Sunnah Islamic
Boarding school in Cirebon, Imam Bukhari Islamic Boarding School, Ihya As-Sunah Islamic
Boarding School in Tasikmalaya, and al-Irsyad Islamic Boarding School in Tengaran. These
pesantren are Salafi pesantren which allow their students to play volleyball and soccer in their
leisure time after the Asr prayer. An Indonesian Salafi leading figure, Khalid Basalamah stated
that generally, all sports that promoted physical health, such as soccer, are allowed as long as
they do not harm Islamic teachings.

The discussion regarding sports does not stop at the legality of sport among Muslims.
There are many points are noticed. Ranging from practices of sports in public spaces, sports in
mixed-gender, appropriate sportswear, the types of sports that are allowed and the participation
of Muslims female sports in the public sphere.

11
Winter and Shavit, “Sports in Contemporary Islamic Law,” 4.
12
Schwab, “Islam, Fun, and Social Capital in Kazakhstan,” 7.
13
Din Wahid, “NURTURING THE SALAFI MANHAJ: A STUDY OF SALAFI PESANTRENS IN CONTEMPORARY
INDONESIA” (Utrecht University, 2014), 229–30.
14
Aflahal Misbah, “FUN AND RELIGIOUS AUTHORITY: SOCIALIZING ANTI-MUSIC ON INSTAGRAM” 21, no. 2
(2019): 4.

5
 The discussion on the Islamic sanction of sports doesn’t simply end with sports
themselves, but delves deeper into nuances such as; sports in public places, mixed-gender
sports, types of sportswear, exactly which types of sports are allowed, and whether women
should be allowed to participate, etc.

The participation of Muslims female in sports today is one the most thing highlighted
because they often faced with challenges when the sport will be practised. Their participation is
often seen as contradicting to cultural and religious aspects. 15 These occurred in some societies
that still adhere to conservatism and patriarchal culture. The women faced many restrictions and
their mobility are very limited because Muslims female in conservative view banned to do many
activities out of the home to avoid "The corruption of Muslim Society". 16 In this case, the Salafi
Ulama view that women who doing activities out the home are considered to support
westernization. The opinion of the Salafi Ulama is inseparable from the Saudi Arabian
government’s rule. For example, Muslim women in Saudi Arabia must be accompanied by their
mahram (guardianship) while travelling outside the home. 17 In addition, the scholars noted that
the western world constructing Islam that is resistant to modernity so that it is challenged to
prove that Islamic teachings able to contextualized with modernity. 18

The participation of Muslim women in sports today is certainly a hot topic, as they
seem to be the ones most targeted in the debates between various groups and nations. Their
participation on sports is often viewed as contradicting cultural and religious norms. This
happens most frequently in more conservative and patriarchal cultures, naturally. The idea of
women playing sports is opposed first and foremost by the teaching that they shouldn’t venture
too far from the home. Some go so far to say that their participation in activities outside the
home is “The corruption of Muslim Society”. In the case of the Salafi, for example, they say
that women outside the home is a form of westernization. Because the Saudi Arabian
government and Salafism are difficult to separate, in that country women are not even allowed
to travel outside without a mahram (guardian). Interestingly, much of this is beginning to
change as the West has presented Islam as resistant to modernity, forcing the religion to make
challenges in order to prove to the world their acceptableness.

One of the fundamental things and often challenging for Muslims female when they
will do sports is the appropriate sportswear. Muslims female in western countries as a minority
and Muslims female in other countries as a majority, some of them feel the same way, the lack
of availability sportswear suit their needs. Commonly Muslim women wear simple clothes, in
loose long-sleeved apparel, trousers and donning the hijab. Nevertheless this less comfortable
for some Muslim women due to material or this form that is not yet ideal for sportswear.

One of the fundamental challenges to Muslim women everywhere is sportswear.

Whether they are a minority in a Western country or a majority in their own nation, they seem
to feel the same way, which is being exasperated at a lack of selection suited to their needs.

15
Giorgia Baldi, “‘Burqa Avenger’: Law and Religious Practices in Secular Space,” Law and Critique 29, no. 1
(March 2018): 31–32; Walseth, “Young Muslim Women and Sport.”
16
Winter and Shavit, “Sports in Contemporary Islamic Law,” 271.
17
all people who are forbidden to be married forever. Such as children and brothers or sisters.
18
Lamiyah Bahrainwala and Erin O’Connor, “Nike Unveils Muslim Women Athletes,” Feminist Media Studies
(May 28, 2019): 4.

6
Most often, they simply revert to wearing conservative non-sportswear, such as pants and long-
sleeved shirts along with a hijab. This is obviously not the most comfortable set up.

This phenomenon, for the garments industry, is seen as a business opportunity. The
prominent brands and fashion designer try to appeal the attention of contemporary urban
Muslim female. Through the models offered with the rich variety of innovations, as well as the
comfort and 'modesty of Islam' are important points in designing modern Muslims female
sportswear.

This phenomenon has certainly been capitalized on by the garment industry,with

prominent brands and fashion designers alike. The companies mostly target contemporary urban
females, offering not only variety and innovation, but also comfort and Islamic modesty. All of
these considerations are encapsulated in their business models and designs, respectively.

In 2004, a female Australian-Lebanese Fashion designer was motivated to design

sportswear after watching her niece match, wearing a skivvy, tracksuit pants and donning hijab,
which according to her view very inappropriate worn in the sports. 19 She seeks to design special
sportswear for Muslimah so there is no more Muslims female facing a challenge to seek
appropriate sportswear. According to her Muslims female deserve spending their leisure time in
sports. Then Burkini was invented by her and come to Muslims female who desire engaging
sport. Burkini is sportswear that adapted from Western culture (Australia) but with a model
suited to the needs of modern Muslims female.20

In 2004, a female Lebanese-Australian fashion designer was motivated to design

Muslim sportswear after watching her niece place sports in a skivvy, track pants, and hijab,
which was obviously not suitable for playing in. Since then, she has sought to design Muslimah
sportswear so that there are no longer clothing barriers to girls playing sports for that reason
alone. She believes that Muslim females deserve to enjoy sport and exercise, and accordingly
invented the Burkini, a Muslim adaptation of a Western fashion.

A decade later, in 2017 Nike, a famous sportswear brand in the world also provided
sportswear special for Muslim women. The latest model was introduced under the name "Nike
Pro Hijab". This term implies that there are efforts to "de-radicalize" and create the image of
"moderate Muslims". Through its newest product, this brand seeks to increase the visibility of
Muslim women in the public sphere as a form of progressive construction of moderate Muslim
identity.21

Nearly a decade later, Nike, one the world’s most famous sportswear brands, began
providing selections for Muslim women. The latest model was introduced under the name “Nike
Pro Hijab”. The name seems to imply an effort to de-radicalize and create moderate Muslims,
by increasing acceptance and visibility of Muslim women doing things like everyone else,
including sports.

19
Aheda Zanetti, “I Created the Burkini to Give Women Freedom, Not to Take It Away,” The Guardian, August
24, 2016, sec. Opini, accessed June 15, 2020, https://www.theguardian.com/commentisfree/2016/aug/24/i-
created-the-burkini-to-give-women-freedom-not-to-take-it-away#comments.
20
Baldi, “‘Burqa Avenger.’”
21
Bahrainwala and O’Connor, “Nike Unveils Muslim Women Athletes,” 4.

7
 Besides Nike, followed by another well-known brand that scheduled to release sports
hijab products in this 2020 is "Adidas". The brand is campaigning the slogan "She Breaks
Barriers" - the aim of which is not much different from Nike - as an effort to make social change
and increase the visibility of women and sports. In the successful campaign, Adidas took several
famous female athletes. One of them is Rahif Khatib, a Syrian hijabi runner from Syria who
also invites generations of women, especially Muslim women, to participate in sports in public
spaces.22

Besides Nike, another well-known sports brand, Adidas, is scheduled to release their
own line of sports-hijab products in 2020. The company is using the slogan “She Breaks
Barriers” - the aim of which is not much different from Nike - as an effort to make social
change and increase the visibility of women and sports . In the successful campaign, Adidas
used several famous female athletes. One of them is Rahif Khatib, a Syrian hijabi runner who
invites generations of women, especially Muslim women, to participate in sports in public
spaces.23

However, the products aforementioned such as Burkini, Nike and Adidas have similar
forms. Those sportswear products are covered the whole body except the face, hand and feet. In
common, indeed, these products have suited the opinion of scholars regarding the limits of
Muslim female's awra.24 However, the shape of these products is similar, in the form of elastic
fabric that covers the head to the neck and long-sleeved tops and trousers that still form the
body.

All of the new lines feature the same basic features. These products cover the entire
body except the face, hands, and feet. They generally conform to Muslims interpretations of
awra. In essence, the design is a head covering, long-sleeved top, and trousers that form to the
body, helped by an elastic fabric.

Some Muslims female may accept those sportswear models. In Indonesia, Muslim
sportswear garments evolve along with market demand and needs. Some local garment industry
of Muslim clothing competes to fulfil the availability of Muslims female sportswear. These
brands mostly offer Muslims female sportswear which still have similar shapes as before. But
some of them have models of skirt-trousers and even a brand that specializes in producing
gamis syar'i sportswear. This brand is known as "Syifa"25.

Some Muslims female have accepted these sportswear models. In Indonesia, Muslim
sportswear garments have evolved along with market demands and needs. Some local garment
imakers of Muslim clothing compete to produce the sportswear. These brands mostly offer
Muslims female sportswear which have traditional designs. But some of them have models of

22
Jordan Smith, “Adidas Launches Campaign for Equal Media Representation in Sport,” March 12, 2019,
accessed June 15, 2020, https://www.runnersworld.com/news/a26786261/adidas-she-breaks-barriers/.
23
Jordan Smith, “Adidas Launches Campaign for Equal Media Representation in Sport,” March 12, 2019,
accessed June 15, 2020, https://www.runnersworld.com/news/a26786261/adidas-she-breaks-barriers/.
24
Awra: Any part of the body should not be seen by the opposite sex. For Male’s the awra is from the navel to
the knee (See Shavit & Winter) and for females, the whole body, except the face, hands, and feet. Islam
encourages believers to cover the awra. Winter and Shavit, “Sports in Contemporary Islamic Law,” 22.
25
Syifa is Arabic word means “healing”. This word was adopted from Niluh’s dormitory during her study in
Bandung. Most of its members are female Muslim da’wa activists. (interview with Niluh)

8
skirt-trousers, and even a brand that specializes in producing the gamis syar'i. This brand is
known as "Syifa"26.

@Syifa.sporthijab is a brand that claims as to the pioneer of Indonesian hijab sport. This
brand was present on Instagram in 2015. The presence of this brand inseparable from the
experience of its owner, Niluh. She was a sports science student at the Indonesian Education
University in Bandung. During her study, she experienced anxiety because she was a gamis girl,
required to wear secular sportswear, long sleeve, long pants and hijab. This situation then
encourages her to invent gamis syar’i sportswear to fulfil Muslims female’s need who dressed
gamis as a daily outfit.

@Syifa.sporthijab is a brand that claims to be the pioneer of Indonesian hijab

sportswear. This brand has been present on Instagram since 2015. The presence of this brand is
inseparable from the experience of its owner, Niluh. She was a sports science student at the
Indonesian Education University in Bandung. During her study, she experienced anxiety
because she was a gamis girl who was required to wear secular sportswear : long sleeves, long
pants and the hijab. This situation encourage d her to invent the gamis syar’i,to fulfill Muslim
female’s needs, especially those who donned the gamis as a daily outfit.

The encounter of these two identities, on the one hand as a sports science student and
the other hand as a Muslim female who tries being a pious Muslim female undergoes a
hybridization process. Nilan and Feixa argued that someone when they were young
continuously shapes their identity in self-conscious inventions and reinvention 27

These two experiences, one of being an exercise science major, the other of being a
pious Muslim girl, came together, resulting in the invention of her clothing line. Nilan and Feixa
analyze this in broader context by saying that all young people are continually shaping and re-
shaping their identity through self-consciousness.

The identity of piety and the experienced by Niluh made her as the agent who took part
in proselytizing da'wa. In addition, she actively educates Muslim women about the importance
of exercising at the same time as covering awra in a kaffah way (totally). She did through her
selling-account, @syifasporthijab which treated three agencies, da'wa, sports and business
which will then be discussed in this following sections.

Niluh’s experiences led her to create the company as her form of da’wa. She uses her
account to actively educate Muslim women on both the importance of exercise and knowing
how to cover the awra in a kaffah (total) way. Within her business account, she has three major
sections, da’wa, sports, and business. These three will now be discussed.

Da‘wa and piety on @syifa.sporthijb as role model

The proliferation of da'wa accounts in the Instagram landscape is not something new.
Instagram has given users the freedom to disseminate ideological messages. Proselytizing da'wa

26
Syifa is Arabic word means “healing”. This word was adopted from Niluh’s dormitory during her study in
Bandung. Most of its members are female Muslim da’wa activists. (interview with Niluh)
27
Pam Nilan and Carles Feixa, eds., Global Youth? Hybrid Identities, Plural Worlds (London ; New York:
Routledge, 2006), 2–3.

9
and cultivating piety through sports activities is something new, however, because the
discussion regarding sports is being debated by scholars and is generating different reactions28.
@syifa.sporthijab is now the only account that campaigns for the legality of sports while still
maintaining the principle of piety. Many followers are business owners and contemporary urban
Muslim females who seek to combine their two identities; as pious Muslim women and as
young people who enjoy modernity.

Niluh, as the owner of @syifa.sporthijab and an activist on Instagram da’wa has no

educational background in any Islamic institutions. She was a former karate athlete who later
hijrah29 after attending a routine Islamic study group organized by an Islamic UKM on her
campus30. She gained much knowledge about Islam from these studies. This condition is a
phenomenon that has many occurred in Indonesia in the past few years. Many da'wa, pop-
preacher, and celebrity-preacher activists participate in the Indonesian da'wa landscape.
Likewise what happened in the Instagram da'wa landscape, now Muslim youth and girls able to
work their da'wa activities with their creativity to support their da'wa content in the media.31

Niluh, as the owner of @syifa.sporthijab and an activist on Instagram da’wa, has no

educational background in any Islamic institutions. She was a former karate athlete who later
did a hijrah32 after attending a routine Islamic study group organized by an Islamic UKM on her
campus33. She gained much knowledge about Islam from these studies. This condition is a
phenomenon that has occurred often in Indonesia in the past few years. Many pop-preacher s,
and popular activists participate in the Indonesian da'wa landscape. And just like what is
happening now with the Instagram da'wa landscape, Muslim youth, especially girls, are able to
perform their da'wa activities using their creativity to produce da'wa content in the media.

@syifa.sporthijab was followed by a majority of young Muslim women for various

reasons. Through interviews conducted by the author of eight respondents who were randomly
selected. They acknowledged that they were impressed when they found out that there was
brand selling gamis syar'i sportswear. One of them @ainunfihabibah was saying:

28
Winter and Shavit, “Sports in Contemporary Islamic Law.”
29
This original term comes from Arabic, coming from the life of Prophet Muhammad , who when, in 622 CE ,
moved from Mecca to Medina to avoid the enemies of Islam who tried to persecute him and his closest
followers. But, this term was shifted by the Islamic movement to become synonymous with a “Transformation
journey to become a better Muslim”. Many Muslims in Indonesia who often use this term are also followers of
Islamist movements, in particular the Tarbiyah movement, Hizbut Tahrir Indonesia, and Salafi groups (see also
Nisa p. 74).
30
UKM is a abbreviation of Unit Kegiatan Mahasiswa (Unit of Students Activities) The Islamic UKM sometimes
associated with Lembaga Dakwah Kampus (LDK), an Islamic organization based on campuses that generally is
affiliated with the Muslim Brotherhood (see Bruinessen in Nisa). LDK is also recognized as Tarbiyah
movement.
31
Nisa, “Creative and Lucrative Daʿwa,” 72.
32
This original term comes from Arabic language means the life of Prophet Muhammad when, in 622 CE. He
moved from Mecca to Medina to avoid the enemies of Islam who tried to persecute him and his closest
followers. But, this term was shifted by Islamic movement became “Transformation journey to become a better
Muslim”. Many Muslims in Indonesia who often use this term are also followers of Islamist movements, in
particular the Tarbiyah movement, Hizbut Tahrir Indonesia, and Salafi groups (see also Nisa p. 74).
33
UKM is a abbreviation of Unit Kegiatan Mahasiswa (Unit of Students Activities) The Islamic UKM sometimes
associated to Lembaga Dakwah Kampus (LDK), an Islamic organization based on Campuses that generally
affiliated to Muslim Brotherhood (see Bruinessen in Nisa). LDK also recognized as a Tarbiyah movement.

10
@syifa.sporthijab is followed by a majority of young Muslim women for various reasons.
Through interviews conducted by the author of eight respondents , who were randomly selected,
they acknowledged that they were impressed when they found out that there was brand selling
gamis syar'i sportswear. One of them, @ainunfihabibah, said:

“I found this account through one influencer who endorsed this gamis syar’i
sportswear. I tried to peek at the profile, and I found that the products are unique
and so interesting! I decided to follow it!”34.

Although the number of followers with @syifa.sporthijab is around 51,000, this

number does not mean that all of them are actually buying. Two of the eight respondents, for
instance, admitted following this account merely out of interest and did not intend to buy gamis
syar'i. The six other respondents already had a variety of sportswear products, ranging from
Firly, Rimbi, Shakila, and even the latest one, an Aira swimwear (See figure 1), which was
released in February 2019.

Figure 1 @Syifa.sporthijab provides some syar’i

sportswear models. Every model has its own function:
(1) Cycling, playing basketball, running and tennis. (2) Apart from the business another
Swimming (3) Gym workouts and 1 2 (4) Running
running main focus of this account among
and cycling. the followers. One respondent has
3 4 a reason to follow the account
This picture was taken from @Syifa.sporthijab’s @syifa.sporthijab which not only
instagram account: focuses on the products it sells,
https://www.instagram.com/stories/highlights/17931 more than it, @shan_loly
167893225703/, 5th March 2020, at 16.19. believes that the account has
da’wa mission:

Apart from the business, another main focus of this

account is its mission. One respondents reason for
following @syifa.sporthijab was its da’wa aims:

In my humble opinion, this brand implied proselytizing da’wa to the wider Muslim
female audience in order to promote apparel that covers awra, even in sports. I
decided to follow it35.

The most positive response was obtained @syifa.sporthijab from the followers. The two
opinions above imply as a mirror for @syifa.sporthijab and represent the followers, particularly
consumers who have purchased and worn it. It was certainly inseparable from the visual
appearance that able to 'hypnotize' followers to buy the product. As said that Instagram has the
ability to reconstruct the identity of its users and presents one's ideal picture 36.

34
Personal communication through Direct Message, 4 June 2020.
35
Personal communication through Direct Message, 4th June 2020.
36
Beta, “Hijabers”; Baulch and Pramiyanti, “Hijabers on Instagram: Using Visual Social Media to Construct the
Ideal Muslim Woman”; Nisa, “Creative and Lucrative Daʿwa.”

11
 The most positive responses were obtained at @syifa.sporthijab from its followers. The
two opinions above serve as a mirror for @syifa.sporthijab, and represent to a great extent its
consumer base, particularly those who have actually purchased and worn its products. It has
been said that Instagram has the ability to reconstruct the identity of its users and presents one's
ideal picture37. In this case, however, it seems that syifa’s base made up their own minds.

The Construction of personal identity does not spontaneously occur on Instagram. The
process of calling for holding piety and dressed modestly and in accordance with Islamic values
are emphasized, making Instagram have the opportunity to cultivate someone to have a good
personality "Cultivation of Virtuous Self". 38 In addition to displaying images on the Instagram
feature, the text column (caption) also has an important role in constructing someone identity.
Amiruddin & Triyono revealed that images without descriptions are not able to convey the
purpose of posting pictures entirely 39. Then, to analyze the content in @syifa.sporthijab,
attention is needed on two sides, the image and the caption.40

The construction of personal identity does not spontaneously occur on Instagram . The
process of calling for piety and dress ing modestly in accordance with Islamic values is a steady
work, seeking to cultivate in someone else a great personality, a "Cultivation of the Virtuous
Self".41 In addition to displaying images on Instagram, the text column (caption) also has an
important role in constructing someone identity. Amiruddin & Triyono revealed that images
without descriptions are not able to convey the purpose of posting pictures entirely 42. In essence,
with the content in @syifa.sporthijab, attention is given to both sides, the image and the caption.

Figure 2 Sports are not a barrier for

wearing syar’i clothing.

Source: This picture was taken from

@Syifa.sporthijab’s instagram account:
https://www.instagram.com/p/BZFD-
KOF82v/?utm_source=ig_web_copy_link, 5th
March 2020, at 16:28

37
Beta, “Hijabers”; Baulch and Pramiyanti, “Hijabers on Instagram: Using Visual Social Media to Construct the
Ideal Muslim Woman”; Nisa, “Creative and Lucrative Daʿwa.”
38
Saba Mahmood, Politics of Piety: The Islamic Revival and the Feminist Subject (Princeton, N.J: Princeton
University Press, 2005); Charles Hirschkind, The Ethical Soundscape: Cassette Sermons and Islamic
Counterpublics. (New York: Columbia University Press., 2006).
39
Amirudin and Triyono, “Expositive Acts on Instagram.”
40
Beta, “Hijabers”; Baulch and Pramiyanti, “Hijabers on Instagram: Using Visual Social Media to Construct the
Ideal Muslim Woman”; Nisa, “Creative and Lucrative Daʿwa.”
41
Saba Mahmood, Politics of Piety: The Islamic Revival and the Feminist Subject (Princeton, N.J: Princeton
University Press, 2005); Charles Hirschkind, The Ethical Soundscape: Cassette Sermons and Islamic
Counterpublics. (New York: Columbia University Press., 2006).
42
Amirudin and Triyono, “Expositive Acts on Instagram.”

12
 In this post, @syifa.sporthijab intends to convey that a niqabi and a gamis girl are now
able to engage sports, even in a type of modern sport. Because sportswear no longer their
challenge. Although a niqabi sometimes viewed as conservative and backward, otherwise, in
this context a Niqabi able to break the stigmas that are no longer suited to them. As symbolize
in this post, They now able to practising playing basketball. On the other hand, this evidence of
the analysis of scholars who state that the western world challenges an Islam resistant to
modernity proves that Islam is flexible and not rigid 43. Other evidence also exists on the use of
the Internet among female Salafis used as a space for interaction and expression 44.

In this post, @syifa.sporthijab intends to convey that a niqabi and a gamis girl are now
able to engage in sports, even in modern sports, because sportswear is no longer their challenge.
Although a niqabi is sometimes viewed as conservative and backward, otherwise, in this context
a niqabi is able to break the stigmas that are no longer suited to them. As symbolize d in this
post, They can now play basketball freely while wearing the niqab . On the other hand, this also
evidences of the claims of scholars who state that the western world challenges Islam ’s resistant
to modernity, and that Islam can prove itself flexible and not rigid 45. There also exists on the
Internet other female Salafis, using the space for interaction and expression supporting and
opposing these views.46

In the caption, @syifa.sporthijab invites the followers for wearing sporty and gamis
syar'i sportswear and tell the customers that they can customize the size and model. This much
indicates @syifa.sporthijab sells behind the symbol of piety and efforts to invite wider wearers
of gamis syar'i sportswear along with proselytizing da'wa and cultivating the piety through the
shared content.

In the caption, @syifa.sporthijab invites followers to wear a sporty gamis syar'I, also
telling the customers that they can customize the size and model. This further indicates that
@syifa.sporthijab makes an effort to invite more wearers of gamis syar'i sportswear, along with
proselytizing da'wa and cultivating piety through their shared content.

The presence of @syifa.sporthijab by presenting the Niqabi model able to be a role

model for Muslim Niqabis, especially those who follow this account. @aida_hijab08 account is
one of the Niqabis respondents who are also consumers of the product. She said that she had
ordered several pieces as well as a custom sports uniform for her daughter at that time who was
in grade 1 MTs (Islamic Middle School) as follows

@syifa.sporthijab presenting the Niqabi model allows it to be a role model for Muslim
Niqabis, especially those who follow this account. @aida_hijab08 account is one of the Niqabis
respondents who is also a consumer of its product. She said that she had ordered several pieces ,
as well as a custom sports uniform for her daughter at that time who was in grade 1 MTs
(Islamic Middle School)she said as follows:

43
Bahrainwala and O’Connor, “Nike Unveils Muslim Women Athletes,” 4.
44
Murida Yunailis, “INTERNET BAGI PEREMPUAN SALAFI: RUANG INTERAKSI DAN EKSPRESI,” Jurnal
Penamas 32, no. 2 (December 2019).
45
Bahrainwala and O’Connor, “Nike Unveils Muslim Women Athletes,” 4.
46
Murida Yunailis, “INTERNET BAGI PEREMPUAN SALAFI: RUANG INTERAKSI DAN EKSPRESI,” Jurnal
Penamas 32, no. 2 (December 2019).

13
 "I followed this account in order to find comfortable sportswear like this. I bought
the product, even customizing a model for my daughter. Her sports uniform from
school included trousers. In my opinion, the trousers were not good for Muslim
females (because it still exposes awra). I allowed it for a time. But after i met Syifa,
Alhamdulillah, I moved to this product 47".

The author got a different response from another, who is also a Niqabi, but has never
bought @syifa.sporthijab products. The account @lisnasulistiawaty11 tells the author as
follows48:

"I am following this account, but only because I am curious about the
products, but so far I don’t want to buy anything. I still have sportswear which I
think is good enough. For me any form of sportswear, whether it's gamis or trouser-
skirts, is ok as long as it does what it is supposed to do ".

The difference of opinion between the two Niqabis implies that Salafi women, who are
often symbolized by their niqab, are not always too rigid. The two did have different views
regarding the trousers, but they had the same view that sports are important and part of the
sunnah49 of the prophet. Both agree that traditional sports such as archery, swimming and
horseback riding- are a direct recommendation from the prophet and part of his sunnah. Perhaps
to look deeper into what Islamic group they are following, we can examine what Islamic study
circle (pengajian) they attend, and which religious figures are currently idolized. @aida_hijab08
claimed to often attend studies at an Islamic boarding school around her house, whos preacher
hasan educational background from a Middle Eastern university. Some religious figures whom
she followed are famous Salafi figures such as Ustadz Khalid Basalamah, Ustadz Syafiq Reza
Basalamah, Ustadz Firanda Adirja50 and a Muhammadiyah51 Preacher, Adi Hidayat. On the
other hand, the @lisnasulistiawaty11 account does not specifically mention any Islamic studies
circle or religious figures she follows. The first of the two women would be classified by Han as
a da’wa sympathizer, a person that likes da'wa and routinely attends the Islamic study circle52.

However, not all respondents in this paper are Salafists. Besides @aida_hijab08,
@nurrahma_ardila and @ieph_na accounts, the rest of four respondents accounts, @liakrez,
@shan_loly, @indrianiiyaah, and @ainunfihabibah are followers of the Tarbiyah movement,
adhering to figures such as Hanan Ataki and Abdul Somad.

The latter post above indirectly confirms Bayat's opinion that Islamist fundamentalists
are having problem with fun, and they fear the presence of subversivion53 In spite of them,
Indonesians are able to find alternatives to enjoy modernity in their own way. Shavit & Winter,
who examined sports specifically within the Islamic views of Wasathis and Salafis, had findings

47
Personal communication through Direct Message, 4th June 2020
48
Personal communication through Direct Message, 4th June 2020
49
Sunnah:  traditional social and legal custom and practice of the Islamic community. Along with the Qurʾā n
(the holy book of Islam) and Hadith (recorded sayings of the Prophet Muhammad).
50
Nisa, “Creative and Lucrative Daʿwa,” 79; Misbah, “FUN AND RELIGIOUS AUTHORITY: SOCIALIZING ANTI-
MUSIC ON INSTAGRAM,” 159.
51
Muhammadiyah is the second biggest mass Islamic Organization in Indonesia.
52
Muhammad Ibtissam Han, “ANAK MUDA, DAKWAH JALANAN DAN FRAGMENTASI OTORITAS KEAGAMAAN:
Studi Atas Gerakan Dakwah Pemuda Hijrah dan Pemuda Hidayah” (Pascasarjana UIN Sunan Kalijaga, 2018),
37.
53
Bayat, Life as Politics, 131.

14
that were not much different54. The Tarbiyah movement, which is associated with The Muslim
brotherhood, is flexible, adaptable and promotes the concept of Maslaha (Public interest). Its
followers appear to be equally flexible regarding sports discourse at @syifa.sporthijab.
Meanwhile, "Salafis" in Indonesia tend to not be as legalized and rigid, like Salafi Wahabi
Jurists.

Figure 3 @Syifa.sporthijab used slogan

"Healthy inside, Syar’i outside"

Source: This picture was taken from

@Syifa.sporthijab’s instagram account:
https://www.instagram.com/p/BUBrlPxleO3/?
utm_source=ig_web_copy_link, 5 Maret 2020, at
16:42

Like all business a brand using a slogan is a necessity. The use of the slogan aims to
attract the attention of buyers and as a characteristic of the brand. As the case with
@syifa.sporthijab. This brand is adapting the slogan of a vitamin C beverage product, "You C
1000" whose ad is starring Miss Universe 2016, Iris Mittenaere. The product slogan: "Healthy
Inside, Fresh Outside". It purposes that the product is good for consumption due to richly
contained 1000mg of vitamin C. It attempts to attract the idea to the consumers that drinking
this product not only makes the body healthy inside but also who consumes it will look freshly
from the outside.

Like all business, a brand using a slogan is a necessity. The use of the slogan aims to
attract the attention of buyers, and is characteristic. As with the case of @syifa.sporthijab, this
brand is adapting the slogan of a vitamin C beverage product, "You C 1000" whose ad stars
Miss Universe 2016, Iris Mittenaere. The original product slogan: "Healthy Inside, Fresh
Outside", proposes that the product is good for consumption due to richly contain ing 1000mg of
vitamin C. It attempts to spread the idea to consumers that drinking this product not only makes
the body healthy inside, but that those who consumes it will also look fresh on the outside.

Similarly, @syifa.sporthijab adapted its slogan "Healthy Inside, Fresh Outside" changed
into "Healthy Inside, Syar’i Outside". The purpose of using this slogan is not much different
from the origin. It was purposed for promoting health through exercising sports wearing gamis
syar'i sportswear. Like what "You C 1000" did, it attempts to attract ideas to the followers or
lurkers within @syifa.sporthijab for purchasing the products.

In like manner, @syifa.sporthijab uses the slogan "Healthy Inside, Syar’i Outside". The
purpose of using this slogan is not much different from its original. It was purposed for

54
Winter and Shavit, “Sports in Contemporary Islamic Law.”

15
promoting health through playing sports and wearing gamis syar'i. Like what "You C 1000" did,
it attempts to attract the followers or viewers of @syifa.sporthijab to purche its products.

In the caption section of this post, @syifa.sporthijab writes: "Make your sport coincide
with worship, accompanied by the hijab syar’i sportwear by @syifa.sporthijab. A pioneer of
hijab syar’i sportswear in Indonesia. Great quality at affordable prices. Health and syar’i are
true choices of Muslim women".

The content of the image and caption (figure 3) contains two interrelated elements to
create an image of a true Muslim woman today. By participating in sports without having to
deny Islamic values. These Muslim women can simultaneously affirm the principle of piety
while exercising, which is intended by their religion. This kind of situation, according to Beta, is
process of contemporary urban Muslimahs redefining themselves55. They try to perform piety in
their own way. They also have shown that doing sports wearing gamis syar'i sportswear is not
only fun, but also establishes their dedication.

Figure 4 The consumer confirmed that her order

arrived. She was also impressed with this kind of
online shopping, because of the greeting card. She
said she has never seen something so intimate
shopping until using the @Syifa.sporthijab online
shop.

Source: This picture was taken from

https://www.instagram.com/stories/highlights/1797663
5203188788/, 5th March 2020, at 16:53

The Greeting Card contents:

Dear Kak56 (customer name)

Thank you for purchasing Syifa Sport Hijab products

May you love (this product) and use it for da’wa to society. When
playing sports (you) should wear syar’i clothing .

"Whoever points to the path of goodness will get a reward like the
reward of those who make it" (HR. Muslim 1893)

May you always be consistent and in the protection of Allah 

55
Beta, “Hijabers.”
56
Kak is an abbreviation from “Kakak” (Indonesian Language) meaning Brother or Sister. In this sense, it
refers to “Sister”. The customer is often called “Kak Syifa” rather than being called by their original name
(Personal Communication with Niluh).

16
 Much love from Syifa

By: Kak Syifa

The successful obtained by @syifa.sporthijab today inseparable from its efforts

observing the market and using the good strategy. One of them through this greeting card,
@syifa.sporthijab has successfully touched the psychological of the customers. Some customers
said they were impressed with the greeting card received on their order. They said, they had
never found an online shop as sweet as @syifa.sporthijab.

The success obtained by @syifa.sporthijab today is inseparable from its efforts in

observing the market and using good strategy. One of those efforts is the greeting card, which
@syifa.sporthijab has successfully used to touch the hearts of the customers. Some customers
said they were impressed with the greeting card received on their order. They said they had
never found an online shop as sweet as @syifa.sporthijab

In this greeting card, besides @syifa.sporthijab expressing the gratitude to the

customers. It also hopes that the products are part of its da'wa to the wider community and
exercising in gamis syar'i sportswear is a must. In addition to touching the psychological of
consumers, @syifa.sporthijab with the hadith quotations relating to hidayah (Guidance). It also
touched the side of the consumer's religiosity. With this picture borrowing Nisa’s term "Soft or
light da'wa", is da'wa that uses visual and verbal language which refers to contents contained
positive and motivational quotes used by content creators of Instagram da'wa.57

In this greeting card, besides @syifa.sporthijab expressing gratitude to the customers , it

also tells customers that it hopes that the products are part of their da'wa to the wider
community, and that exercising in gamis syar'i sportswear is a must. In addition to touching the
hearts of consumers, @syifa.sporthijab with the hadith quotations is sharing hidayah
(Guidance). This also touches the consumer's religiosity. With this picture borrowing , Nisa’s
term "Soft or light da'wa", is a da'wa that uses visual and verbal language.

Gamis Syar’i sportwears, between Justication and Commodification

Since the symbol of Islam and piety performed in the public sphere. It has become a
business opportunity. Proselytizing da’wa being commodities and Islam being a market. Hasan
argues that the commodification of religion in line with the increasing market demand for piety
products was not merely business. Furthermore, this is also part of the efforts of Da'wa agents
to package Islam to be able to accepted by the wider market. 58 As what has been done
@syifa.sporthijab which packs Islam and the fun in the gamis syar’i sportswear using Instagram
is nothing but to expand its business.

As Islam and personal devotion come to mean products needed for living in its
societies, the religion itself can be subject to commodification. The market, if you will, is Islam,

57
Nisa, “Creative and Lucrative Daʿwa,” 68–69.
58
Hasan, “The Making of Public Islam,” 247–48.

17
and the consumers are da’wa. Hasan argues that the commodification of religion in line with the
increasing market demand for piety products was not merely business. Instead, this was part of
the effort of Da'wa agents to package Islam to be able to be accepted by the wider market. 59
@syifa.sporthijab accomplished this by capitalizing on Islam, fun, and wearing the gamis syar’i
to expand its business.

The owner of @syifa.sporthijab is an Instagram da'wa agent who not only has the
purpose of proselytizing da'wa messages, but also uses the account to educate contemporary
urban Muslim females regarding the importance of exercising without reducing the principle of
devotion which they hold. For Nisa, what the account does is part of an effort to link mundane
affairs with something creative and lucrative. This effort is inseparable from the role of the
founder and contributor (content creator) as well as followers and visitors who work together to
realize the fun and devotion which contemporary urban Muslim females strive for.60

To optimize the business, @syifa.sporthijab, in the feed, posts religious texts such as
Qur'an verses:

Figure 5 @Syifa.sporthijab’s
message enourages followers to
wear the jilbab

Source: This picture was taken from

@Syifa.sporthijab’s instagram account:
https://www.instagram.com/p/BfIRz
w8AWg9/, 20 September 2019, at
12:02

In this post, @syifa.sporthijab quotes verses from the Qur’an and hadith, saying that the
Jilbab (veil) is an outfit that is suitable for sports in the public sphere. The verses of the Qur'an
quoted also have the theme of wearing the veil, translated below:

59. O Prophet! say to your wives and your daughters and the women of the
believers that they let down upon them their over-garments; this will be more
proper, that they may be known, and thus they will not be given trouble; and
Allah is Forgiving, Merciful.

In addition to displaying Qur'an quotations, it also quoted a hadith with a similar theme:

59
Hasan, “The Making of Public Islam,” 247–48.
60
Nisa, “Creative and Lucrative Daʿwa,” 76.

18
 “ I said (Ummu Athiyah), Messenger of Allah, one of us does not have
an outer garment [Jilbab]. He said: let her sister cover her with her outer
garment [Jilbab]61.

In this post, @syifa.sporthijab interprets the understanding of the Jilbab from Surah al-
Ahzab, verse 59, and also from the Hadith, explained in the caption. To understand more deeply
the meaning of the veil, it also refers to an Arabic-Indonesian dictionary by Munawwir, Lisanul
Arabic by Ibn Manzur, and an Al-Jauhary dictionary, quoted with Ibn Hazm's opinions. The
result of this is the idea that the wearing of @syifa.sporthijab syar’i clothing in public places
should include: [1] Gamis (long and loose) [2] Loose and not transparent [3] wrapped head-to-
toe [4] No Tabaruj62. @syifa.sporthijab also justified that most of the Ulamas agree about the
obligation of wearing the hijab for Muslim females. At the end of this account's caption, it told
the followers to choose for themselves regarding the hijab.

In this sense, @syifa.sporthijab trying to optimize the business and proselytizing da'wa
through holy texts is kind of 'justification'. It implied that using these holy texts as a weapon to
gain a practical advantage.63 In addition, the administrators of Instagram of da'wa in using
Islamic references have accelerated the production and distribution of exegeses. 64

In this sense, @syifa.sporthijab is trying to optimize their business and proselytizing

da'wa, with holy texts as a kind of 'justification'. It implie s that one can use these holy texts as a
weapon to gain a practical advantage. 65 In addition, the users of Instagram da'wa, in using
Islamic references, have accelerated the production and distribution of scriptural exegeses.

Figure 6 Depicting the obligation of wearing

Syar'i clothing whether at school, work or during
study.

Source: This picture was taken from

@Syifa.sporthijab’s instagram account:
https://www.instagram.com/p/BPmEVaOAlqU/?
utm_source=ig_web_copy_link, 19th March 2019, at
15:53.

“Go to school wearing the the HIJAB SYAR’I”

“Go to pengajian (Islamic study circle) wearing the HIJAB SYAR’I”

61
https://sunnah.com/search/?q=%D8%AC%D9%84%D8%A8%D8%A7%D8%A8
62
It derives from Arabic, meaning a woman’s style of dress or attitude that is excessive in order to attract the
attention of others.
63
Muhammad Saifullah, “WAJAH ALQURAN DAN HADIS DALAM BINGKAI MEME: dari Estetis Menjadi
Lukratif,” Riwayah : Jurnal Studi Hadis 5, no. 2 (2019): 15.
64
Lukman, “Tafsir Sosial Media di Indonesia,” 136.
65
Muhammad Saifullah, “WAJAH ALQURAN DAN HADIS DALAM BINGKAI MEME: dari Estetis Menjadi
Lukratif,” Riwayah : Jurnal Studi Hadis 5, no. 2 (2019): 15.

19
 “Go to work wearing he HIJAB SYAR’I”

“Doing sports? Why overthink it?”

“Do you think that the hijab and sports can’t go together?”

This post describes that syar’i attire is not sufficient worn only at going to school,
attending Islamic study circle (pengajian), going to work but also exercising sports.
@Syifa.sporthijab texted that Muslim women currently do not need much consideration wearing
syar’i sportswear to engage sports. In the caption, it is also texted that there is no guarantee of
death to pick us up while exercising. Therefore wearing a gamis syar’i outside the home in any
condition is mandatory.

This post states that the syar’i attire is not just worn for going to school, attending an
Islamic study circle (pengajian), or going to work, but also for exercise and sports.
@Syifa.sporthijab texted that Muslim women currently do not need to overcomplicate wearing
syar’i sportswear to engage in sports. In the caption, wearing a gamis syar’i outside the home in
any condition is mandatory.

In the post, both image and caption, @syifa.sporthijab campaigned "Ramaikan

#Olahragaberhijabsyar'i" and relating it to the day of Hisab. This indicates that
@syifa.sporthijab seeks to illustrate that those who cover their awra totally by wearing syar'i
attire will survive and will not increase bad records to avoid the torments of hell. In this regard,
it emphasizes the obligation to wear gamis syar'i sportswear and its relation to the hereafter.

In the post, both image and caption, @syifa.sporthijab states, "Ramaikan

#Olahragaberhijabsyar'i", relating it to the day of Hisab. This indicates that @syifa.sporthijab
seeks to convey that those who cover their awra totally by wearing syar'i attire will survive, and
will not sin, avoiding the torments of hell. In this regard, it emphasizes the obligation to wear
gamis syar'i sportswear as a necessity of salvation.

Even though @syifa.sporthijab performs da'wa, the messages conveyed were not
especially memorable amongst the followers. Eight respondents said that they rarely followed
the da’wa contents on @syifa.sporthijab's account. The reasons are similar; they didn't have the
chance because they rarely accessed Instagram, except when the posts passed over their
timelines. The contents of the account are dominated by mostly business. This indicates that the
business element is number one on this account, coming before da'wa and sports.

Conclusion
This article shows that the debate over having Muslims having fun, especially sports,
has some resolves. Contemporary and urban Muslim females, who are the focus of this article,
have ended their reluctance to get involved in sports. Thanks to @syifa.sporthijab, they are now
able to live in accordance with their dreams of being a pious Muslim female and still enjoy
sports and exercise by wearing the gamis syar’i.

@syifa.sporthijab is the only da'wa account that seems to be able to combine piety with
fun at the same time. This is inseparable from the experience of Niluh, who as the owner
personally experienced and overcame this challenge in her life - an exercise science student on

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the one hand and a Muslim woman who was trying to be obedient in wearing syar’i attire as a
daily outfit on the other.

The owner of @syifa.sporthijab successfully operates three elements at once in one

account –da’wa, sports and business. Indeed, Da'wa accounts do proliferate in the Instagram
landscape, but this account contrast to others because of its uniqueness. Visualisation aspects of
Instagram are the main tools of da'wa in this context. Da’wa activists on Instagram who are
media-savvy are making great headways.

In addition @syifa.sporthijab as a selling-account using unique and different strategies.

It uses a soft da'wa approach to the customers so that they are impressed with the services. In
the form of greeting cards that are present in every product purchased able to touch the
psychological side of consumers. The products offered by this account are not limited to only
who wearing gamis syar’i in their daily outfit but also who do not.

In addition, @syifa.sporthijab utilizes unique tools in order to create loyal customers

and also to spread its message and business. The greeting cards are one small but effective
example of how they are able to impress customers by touching their hearts with kindness and
strengthening their religious convictions at once. They reach out to many different customers,
those who actively wear the gamis syar’i, and those who do not.

In some posts uploaded to its account, it displays religious texts in support of its
business. Da'wa messages that are packaged as excitingly as possible become a commodity,
with Islam as the market. The phenomenon that occurs in @syifa.sporthijab is a result of the
commodification of religion, arising from the demand for religious products along with the
efforts of da'wa agents, who package Islam in order to reach a broader market.

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About the author

Iqamah Richtig

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