Hijab and Khimar, Muslim Clothing in Everyday Life
Many misconceptions about Islam in the community. For example, the veil, not a few people thought that the meaning of hijab is a veil. Actually not. Hijab is not hood. Veil in the Qur'an Surah An-Nur [24]: 31 is called the khimar (plural: khumur), not hijab. The veil is found in Surah al-Ahzab [33]: 59, is actually a loose outfit covering the whole body of women from top to bottom.
Another common misconception is the notion that it is important Muslim clothing has been closed genitalia, whether the canal is in fashion clothes or pieces, or wearing trousers, considered not a problem. Considered, the model pieces or trousers jeans okay, the important thing is it has closed the genitalia. If it closes genitalia, is considered a Muslim dress perfectly. Though not so. Islam has set the terms for Muslim clothing in public life, as demonstrated by the texts of the Qur'an and the Sunnah. Close the genitalia was just one of the conditions, not the only requirement of clothing in public life. Other requirements such as Muslim clothing should not use transparent materials or textile printing women's curves. Thus, even if the print close the genitals but body tight alias-or using textile material which has not been considered Transparent remain perfect Muslim clothing.
Because of this, some kind of misunderstanding that needs to be clarified, so that we can return to the teachings of Islam is pure and free from the influence of environmental, social, or damaged in the mores of secular society now. Indeed, if we are consistent with Islam, sometimes feels very heavy. For example, wearing a veil (in the real sense). In the midst of a variety of women's fashion clothing advertised trendy and up to date, clear contrast hijab will appear orthodox, rigid, and less trendy (and of course, not sexy). In fact, hijab fashion outfit that's right for Muslim women.
This is where the Muslim tested. Tested faith, tested taqwanya. Here he must choose whether he will remain steadfast abiding by Allah and His Messenger, as he bore a heavy heart feeling but are in good pleasure of God, or are willing to be dragged by persuasion or seduction lust accursed devil for wearing wild modes propagated the infidels in order for Muslim women fall into sin and heresy waste.
In connection with that, the Prophet once said that there will come a time when Islam will be unfamiliar clothing-including jilbab- as the beginnings of Islam. In such circumstances, we should not be late. Must remain patient, and hold fast to Islam, although heavy like holding hot coals. And God willing, in a broken and depraved conditions like this, those who remain faithful will get a double reward. Even with a five-fold reward than the reward of the Companions. Word of the Prophet:
"Islam originated in a foreign state. And he will be back into something alien. Then the lucky people who were alienated. "[HR. Muslim no. 145].
"Indeed, behind you there are days that require patience. Patience at times it was like holding hot coals. For people who do a practice at that time will get the reward of fifty men who do such deeds that. There is a saying, "Hi Rasululah, whether it is the reward of fifty of them?" Saw Rasululah replied, "Even fifty of you (the Companions)." [HR. Abu Dawud, with a hasan isnaad].
2 Aurat And Clothing Muslimah
There are three (3) problems that often confused the actual problems are different.
First, the problem of the limits of privacy for women.
Second, Muslim clothing in a particular life (al hayah al khashshash), ie places where women live with a mahram or other women, such as private homes, or boarding place.
Third, Muslim clothing in public life (al hayah 'ammah), ie places where women interact with other members of the general public, such as streets, schools, markets, colleges, and so on. Muslim women's fashion in general life is made up of hijab and khimar.
a. Limitation Aurat Women
Female genitalia are all members of the body except the face and the palms of her hands. His neck is genitalia, hair also privacy for people who are not mahram, even though only a sheet. The entire body except the face and the two hands are awrah which must be covered. It is based on the words of Allah:
"And let them not reveal her jewelry, except for the (ordinary) appear thereof." (Qs. Late-Nuur [24]: 31).
The definition of "wa laa yubdiina ziinatahunna" (they do not show her jewelry), is "wa laa yubdiina ziinatahinna Mahalla" (they do not reveal the places (of the body) in which the jewelry worn) (See Abu Bakr Al-Jashshash, Ahkamul Qur 'an, juz III, p. 316).
Furthermore, "illa maa zahara minha" (except for the (ordinary) appear thereof). So there are members of the body that may be revealed. Members of the body, is the face and two hands. Thus the majority opinion of the Companions, such as' Aisha, Ibn Abbas, and Ibn Umar (Al-Albani, 2001: 66). Ibn Jarir Tabari (d. 310 H) said in his commentary book Jami 'al-Bayan fi Tafsir al-Qur'an, juz XVIII, p. 84, on what is meant by "unless the (usual) appear thereof" (illaa maa zahara minha): "The opinion that comes closest to the truth is the saying, 'What is meant is the face and two hands.'" A similar argument is declared Imam al-Qurtubi in his commentary book Al-Jami 'li Ahkam al-Quran, chapters XII, p. 229 (Al-Albani, 2001: 50 & 57).
So, what is meant by what is visible of her face and two hands. Because both members of this body which commonly appear in the presence of the Muslim Prophet while he was silence. Both members of this body is also apparent in the worship services like Hajj and prayers. The second limb is commonly seen in the Prophet, which is the decline in the verses of the Qur'an (An-Nabhani, 1990: 45). In addition, there are other reasons which indicates that, the entire female body is aurat except face and two hands because of the words of the Prophet to Asma 'bint Abu Bakr:
"O Asma 'real woman if it had been baligh (haidl) then it should not reveal her body except this and this, as he shows his face and the palm of his hand." [HR. Abu Dawud].
These are the arguments which show clearly behold the woman's entire body is aurat except face and two palms. Then it is obligatory upon the woman to cover her nakedness, which covers the entire body except the face and palms.
b. Muslim Clothing Life In Special
As to what a Muslim woman to cover the genitalia, then here Personality 'does not determine the shape / model specific clothing to cover nakedness, but let without specifying absolute and lafadz enough to put in his word (Qs. Late-Nuur [24] : 31) "wa laa yubdiina" (And do not they appeared), or sayings of the Prophet "lam yashluh an yura minha" (not to be for him to show his body) [HR. Abu Dawud]. Thus, clothes that cover the entire private parts except the face and the hands are considered already covered, no matter how its shape. By wearing a negligee or a long fabric can also be covered, as well as trousers, skirts, and shirts can also be covered. Because the shape and type of clothing is not determined by the Personality '.
Based on this, each form and type of clothing that can cover the genitalia, which are not considered genitalia appeared as the cover for the Shar'ie genitalia, without seeing another form, types, and kinds.
However Personality 'has been required in order to clothing worn dress can cover the skin. So the clothes should be able to cover the skin so that the skin color is unknown. If not, then it is considered not to cover nakedness. Therefore, if it is a thin fabric cover / transparent so the color of his skin and may appear to be known whether the skin is red or brown, the fabric cover like this should not be used as a cover genitalia.
Regarding the arguments behold Personality 'has required that cover the skin color is unknown, is the hadeeth narrated from' A'ishah behold Asma bint Abubakar has entered the dressing room of the Prophet with a thin / transparent, then turned to the Prophet as he said:
"O Asma` true that if a woman has baligh (haidl) should not be for him to reveal his body except this and this." [HR. Abu Dawud].
So the Prophet considers the thin fabric that does not cover the nakedness, even considered revealing genitalia. Therefore, the Prophet ordered him to clothe her as she turned away, ie wearing clothes that can cover.
Other postulate is also contained in the hadith narrated by Usamah bin Zaid, that he was asked by the Prophet about Qibtiyah (thin shirt) that has been given to the Prophet Osama. Then answered by Osama behold he had given it to his wife's clothes, then the Prophet said to him:
"Send your wife dressed in a cloth behind Qibtiyah it, because actually I was afraid that her body looks." [HR. Ahmad and Al-Bayhaqi, with a hasan isnaad. Issued by Adh-Dhiya 'in the book of al-ahadith al-Mukhtarah, juz I, p. 441] (Al-Albani, 2001: 135).
Qibtiyah is a thin piece of cloth. Therefore, when the Messenger of Allah may know that Osama gave it to his wife, he ordered them to be used on the inside of the fabric so that no visible skin color seen through the thin fabric, so he said: "Have your wife dressed in cloth Qibtiyah behind it."
Thus both these hadith is very clear instructions behold Personality 'has what it requires to be closed, the cloth that can cover the skin. On this basis it is obligatory for women to cover his private parts with clothes that do not thin so that is not reflected by what was behind it.
c. Clothing Muslimah In Public Life
B above discussion points were the topics of women's genitalia closure in a special life. This topic can not be confused with women's clothing in public life, and there can also be confused with tabarruj problems in some women's clothes.
So, if a woman was wearing clothing that covers the genitalia, does not necessarily mean he is allowed to wear it in public life, such as public streets, or in schools, markets, colleges, offices, and so on. Why? Because for public life are certain clothes that have been set by the Personality '. So in general life is not enough just to cover the genitalia, such as long pants, or a shirt piece, which actually should not be imposed on public roads though wearing it is able to cover the genitalia.
A woman wearing pants or shirt pieces can indeed cover the genitalia. But then the clothes does not mean it should be used in the presence of men who are not mahram, because the clothes that he has revealed the beauty of his body (tabarruj). Tabarruj is, menempakkan jewelry and the beauty of the male body for foreign / non-mahram (izh wal-haruz ziinah Mahasin lil ajaanib) (An-Nabhani, 1990: 104). Therefore, although he had to clothe her, but she has bertabarruj, while tabarruj prohibited by Personality '.
Women's clothing in public life there are two (2), which is under the clothes (libas asfal) called the veil, and dress up (a'la libas) the khimar (veils). With these two clothing a woman may be in public life, such as on campus, supermarkets, public streets, the zoo, or in the markets.
Is the sense hijab? In the book Al Mu'jam Al Wasith work of Dr. Anis Ibrahim (Cairo: Dar al Maarif) page 128, the veil is defined as "Ats tsaubul musytamil 'alal kullihi bodily" (garment covering the whole body), or "Ma yulbasu fauqa tsiyab cal milhafah ats" (outer garment worn over house clothing , as milhafah (overalls), or "Al Mula`ah tasytamilu Biha al mar'ah" (outer garment used to cover the entire body of a woman).
So it is clear, that is required of woman wearing overalls fabrics (from head to bottom) (Arabic: milhafah / mula`ah) worn as outerwear (still there underneath the clothing, such as nightgowns, underwear indirectly) the outstretched down to cover her legs.
To dress up, prescribed khimar, veil or anything that is similar to it which serves to cover the entire head, neck, and chest shirt hole. This type of clothing should be worn when going out to the markets or walk through public streets (An-Nabhani, 1990: 48).
If he had been wearing these two types of clothing (hijab and khimar) allowed him out of his house to the market or walk through public streets, that is, toward a common life. But if he does not wear this type of clothing a second then he should not be out under any circumstances, because the commands involves two types of these clothes come in the form of a general, and remains in its generalization in the entire state, because there is no proof that devoting it.
Argument of the necessity of wearing two types of these clothes, because the word of Allah on the upper garment (khimar / veil):
"Let them to wrap cloth veil to his chest, and not to show off her jewelry, except for the (ordinary) appear thereof." (Qs. Late-Nuur [24]: 31).
And because the word of Allah on the bottom of the garment (jilbab):
"O Prophet tell your wives, your daughters and wives of the believers: 'Let them stretched out her head scarf." (Surat. Al-Ahzab [33]: 59).
As for the argument that the hijab is a garment in public life, is the hadeeth narrated from Umm 'Athiah ra, that he said:
"Prophet ordered the women to leave the house to the Eid prayer, then Umm 'Athiyah said,' One of us does not have a veil? 'So the Prophet replied:' Let sister lent her veil to her! '" [Agreed upon] (Al-Albani, 2001: 82).
In connection with the hadeeth of Umm 'Athiyah this, Sheikh Anwar Al-Kasymiri, in his book Faidhul Bari, juz I, p. 388, says: "It can be understood from this hadith, that the veil was sued when a woman out of the house, and he was not allowed to leave (home) if it does not wear the hijab." (Al-Albani, 2001: 93).
The arguments above were explaining the existence of a clue about women's clothing in public life. Allah SWT has mentioned the nature of the suit in the above two verses that have been prescribed for women to wear in public life with a complete and thorough detail. This obligation is confirmed in the hadeeth of Umm 'Athiah ra above, ie, if a woman has no veil-to get out on the field Eid prayers (common life) - then he must borrow to his brother (fellow Muslims). If it is not obligatory, surely the Prophet would not have ordered the woman to borrow the veil.
For the veil, the pieces should not be required, but should stretch to the point of closing down both legs, because Allah Almighty says: "yudniina 'alaihinna min jalabibihinna" (Let them lend their jilbab-hijab).
In these verses have the word "yudniina" which means it is yurkhiina ila asfal (extending up to the bottom / both legs). This interpretation-that idnaa 'means irkhaa' ila asfal- reinforced by the hadeeth of Ibn 'Umar that he said: Messenger of Allah has said:
"Anyone who harbors / heaved his shirt with pride, God will not see it on the Day of Resurrection. 'Then Umm Salamah said,' So what should be done with the women of their clothing ends (bi dzuyulihinna)." Prophet replied, 'Let them extend it (yurkhiina) inch (syibran)' (ie from half calf). Umm Salamah said, 'Well then, their legs will be exposed.' Then the Prophet said, 'Let them extend it a cubit (fa yurkhiina dzira`an) and they do not add more than that. "[HR. At-Tirmidhi, juz III, p. 47; sahih hadith] (Al-Albani, 2001: 89).
The above hadith clearly indicates that at the time of the Prophet, women's outerwear worn over clothing jilbab- home-that has held out to the bottom to cover both legs.
Means the veil was a continuation, not pieces. Because if cut, could not stretch to the bottom. Or in other words, with a piece of clothing a Muslim woman is considered not execute the command "[/ i] yudniina 'alaihinna min jalaabibihina [/ i]" (Let them lend a veil-scarf). Besides min word in the verse is not lit tab'idh min (which shows the most) but a lil min parrot (show explanation type). So it's not a "Let them put out most of their jilbab-hijab" (so that the pieces may be), but rather Let them lend their hijab-veil (hijab so should the canal) (An-Nabhani, 1990: 45-51).
3 Cover
From the above it is clear that women in public life to wear loose overalls down the stretch to the top of the clothes worn in their homes. That's called the hijab in the Qur'an.
If a Muslim woman out of the house without wearing a veil like that, he has sinned, even though he had closed his private parts. Because wearing loose clothing that stretch to the bottom is fardlu law. And any violation of the individual duty by itself is a deviation from Islamic law in which the perpetrator is considered sinful in the sight of Allah. [M. Siddiq al-Jawi]
Many misconceptions about Islam in the community. For example, the veil, not a few people thought that the meaning of hijab is a veil. Actually not. Hijab is not hood. Veil in the Qur'an Surah An-Nur [24]: 31 is called the khimar (plural: khumur), not hijab. The veil is found in Surah al-Ahzab [33]: 59, is actually a loose outfit covering the whole body of women from top to bottom.
Another common misconception is the notion that it is important Muslim clothing has been closed genitalia, whether the canal is in fashion clothes or pieces, or wearing trousers, considered not a problem. Considered, the model pieces or trousers jeans okay, the important thing is it has closed the genitalia. If it closes genitalia, is considered a Muslim dress perfectly. Though not so. Islam has set the terms for Muslim clothing in public life, as demonstrated by the texts of the Qur'an and the Sunnah. Close the genitalia was just one of the conditions, not the only requirement of clothing in public life. Other requirements such as Muslim clothing should not use transparent materials or textile printing women's curves. Thus, even if the print close the genitals but body tight alias-or using textile material which has not been considered Transparent remain perfect Muslim clothing.
Because of this, some kind of misunderstanding that needs to be clarified, so that we can return to the teachings of Islam is pure and free from the influence of environmental, social, or damaged in the mores of secular society now. Indeed, if we are consistent with Islam, sometimes feels very heavy. For example, wearing a veil (in the real sense). In the midst of a variety of women's fashion clothing advertised trendy and up to date, clear contrast hijab will appear orthodox, rigid, and less trendy (and of course, not sexy). In fact, hijab fashion outfit that's right for Muslim women.
This is where the Muslim tested. Tested faith, tested taqwanya. Here he must choose whether he will remain steadfast abiding by Allah and His Messenger, as he bore a heavy heart feeling but are in good pleasure of God, or are willing to be dragged by persuasion or seduction lust accursed devil for wearing wild modes propagated the infidels in order for Muslim women fall into sin and heresy waste.
In connection with that, the Prophet once said that there will come a time when Islam will be unfamiliar clothing-including jilbab- as the beginnings of Islam. In such circumstances, we should not be late. Must remain patient, and hold fast to Islam, although heavy like holding hot coals. And God willing, in a broken and depraved conditions like this, those who remain faithful will get a double reward. Even with a five-fold reward than the reward of the Companions. Word of the Prophet:
"Islam originated in a foreign state. And he will be back into something alien. Then the lucky people who were alienated. "[HR. Muslim no. 145].
"Indeed, behind you there are days that require patience. Patience at times it was like holding hot coals. For people who do a practice at that time will get the reward of fifty men who do such deeds that. There is a saying, "Hi Rasululah, whether it is the reward of fifty of them?" Saw Rasululah replied, "Even fifty of you (the Companions)." [HR. Abu Dawud, with a hasan isnaad].
2 Aurat And Clothing Muslimah
There are three (3) problems that often confused the actual problems are different.
First, the problem of the limits of privacy for women.
Second, Muslim clothing in a particular life (al hayah al khashshash), ie places where women live with a mahram or other women, such as private homes, or boarding place.
Third, Muslim clothing in public life (al hayah 'ammah), ie places where women interact with other members of the general public, such as streets, schools, markets, colleges, and so on. Muslim women's fashion in general life is made up of hijab and khimar.
a. Limitation Aurat Women
Female genitalia are all members of the body except the face and the palms of her hands. His neck is genitalia, hair also privacy for people who are not mahram, even though only a sheet. The entire body except the face and the two hands are awrah which must be covered. It is based on the words of Allah:
"And let them not reveal her jewelry, except for the (ordinary) appear thereof." (Qs. Late-Nuur [24]: 31).
The definition of "wa laa yubdiina ziinatahunna" (they do not show her jewelry), is "wa laa yubdiina ziinatahinna Mahalla" (they do not reveal the places (of the body) in which the jewelry worn) (See Abu Bakr Al-Jashshash, Ahkamul Qur 'an, juz III, p. 316).
Furthermore, "illa maa zahara minha" (except for the (ordinary) appear thereof). So there are members of the body that may be revealed. Members of the body, is the face and two hands. Thus the majority opinion of the Companions, such as' Aisha, Ibn Abbas, and Ibn Umar (Al-Albani, 2001: 66). Ibn Jarir Tabari (d. 310 H) said in his commentary book Jami 'al-Bayan fi Tafsir al-Qur'an, juz XVIII, p. 84, on what is meant by "unless the (usual) appear thereof" (illaa maa zahara minha): "The opinion that comes closest to the truth is the saying, 'What is meant is the face and two hands.'" A similar argument is declared Imam al-Qurtubi in his commentary book Al-Jami 'li Ahkam al-Quran, chapters XII, p. 229 (Al-Albani, 2001: 50 & 57).
So, what is meant by what is visible of her face and two hands. Because both members of this body which commonly appear in the presence of the Muslim Prophet while he was silence. Both members of this body is also apparent in the worship services like Hajj and prayers. The second limb is commonly seen in the Prophet, which is the decline in the verses of the Qur'an (An-Nabhani, 1990: 45). In addition, there are other reasons which indicates that, the entire female body is aurat except face and two hands because of the words of the Prophet to Asma 'bint Abu Bakr:
"O Asma 'real woman if it had been baligh (haidl) then it should not reveal her body except this and this, as he shows his face and the palm of his hand." [HR. Abu Dawud].
These are the arguments which show clearly behold the woman's entire body is aurat except face and two palms. Then it is obligatory upon the woman to cover her nakedness, which covers the entire body except the face and palms.
b. Muslim Clothing Life In Special
As to what a Muslim woman to cover the genitalia, then here Personality 'does not determine the shape / model specific clothing to cover nakedness, but let without specifying absolute and lafadz enough to put in his word (Qs. Late-Nuur [24] : 31) "wa laa yubdiina" (And do not they appeared), or sayings of the Prophet "lam yashluh an yura minha" (not to be for him to show his body) [HR. Abu Dawud]. Thus, clothes that cover the entire private parts except the face and the hands are considered already covered, no matter how its shape. By wearing a negligee or a long fabric can also be covered, as well as trousers, skirts, and shirts can also be covered. Because the shape and type of clothing is not determined by the Personality '.
Based on this, each form and type of clothing that can cover the genitalia, which are not considered genitalia appeared as the cover for the Shar'ie genitalia, without seeing another form, types, and kinds.
However Personality 'has been required in order to clothing worn dress can cover the skin. So the clothes should be able to cover the skin so that the skin color is unknown. If not, then it is considered not to cover nakedness. Therefore, if it is a thin fabric cover / transparent so the color of his skin and may appear to be known whether the skin is red or brown, the fabric cover like this should not be used as a cover genitalia.
Regarding the arguments behold Personality 'has required that cover the skin color is unknown, is the hadeeth narrated from' A'ishah behold Asma bint Abubakar has entered the dressing room of the Prophet with a thin / transparent, then turned to the Prophet as he said:
"O Asma` true that if a woman has baligh (haidl) should not be for him to reveal his body except this and this." [HR. Abu Dawud].
So the Prophet considers the thin fabric that does not cover the nakedness, even considered revealing genitalia. Therefore, the Prophet ordered him to clothe her as she turned away, ie wearing clothes that can cover.
Other postulate is also contained in the hadith narrated by Usamah bin Zaid, that he was asked by the Prophet about Qibtiyah (thin shirt) that has been given to the Prophet Osama. Then answered by Osama behold he had given it to his wife's clothes, then the Prophet said to him:
"Send your wife dressed in a cloth behind Qibtiyah it, because actually I was afraid that her body looks." [HR. Ahmad and Al-Bayhaqi, with a hasan isnaad. Issued by Adh-Dhiya 'in the book of al-ahadith al-Mukhtarah, juz I, p. 441] (Al-Albani, 2001: 135).
Qibtiyah is a thin piece of cloth. Therefore, when the Messenger of Allah may know that Osama gave it to his wife, he ordered them to be used on the inside of the fabric so that no visible skin color seen through the thin fabric, so he said: "Have your wife dressed in cloth Qibtiyah behind it."
Thus both these hadith is very clear instructions behold Personality 'has what it requires to be closed, the cloth that can cover the skin. On this basis it is obligatory for women to cover his private parts with clothes that do not thin so that is not reflected by what was behind it.
c. Clothing Muslimah In Public Life
B above discussion points were the topics of women's genitalia closure in a special life. This topic can not be confused with women's clothing in public life, and there can also be confused with tabarruj problems in some women's clothes.
So, if a woman was wearing clothing that covers the genitalia, does not necessarily mean he is allowed to wear it in public life, such as public streets, or in schools, markets, colleges, offices, and so on. Why? Because for public life are certain clothes that have been set by the Personality '. So in general life is not enough just to cover the genitalia, such as long pants, or a shirt piece, which actually should not be imposed on public roads though wearing it is able to cover the genitalia.
A woman wearing pants or shirt pieces can indeed cover the genitalia. But then the clothes does not mean it should be used in the presence of men who are not mahram, because the clothes that he has revealed the beauty of his body (tabarruj). Tabarruj is, menempakkan jewelry and the beauty of the male body for foreign / non-mahram (izh wal-haruz ziinah Mahasin lil ajaanib) (An-Nabhani, 1990: 104). Therefore, although he had to clothe her, but she has bertabarruj, while tabarruj prohibited by Personality '.
Women's clothing in public life there are two (2), which is under the clothes (libas asfal) called the veil, and dress up (a'la libas) the khimar (veils). With these two clothing a woman may be in public life, such as on campus, supermarkets, public streets, the zoo, or in the markets.
Is the sense hijab? In the book Al Mu'jam Al Wasith work of Dr. Anis Ibrahim (Cairo: Dar al Maarif) page 128, the veil is defined as "Ats tsaubul musytamil 'alal kullihi bodily" (garment covering the whole body), or "Ma yulbasu fauqa tsiyab cal milhafah ats" (outer garment worn over house clothing , as milhafah (overalls), or "Al Mula`ah tasytamilu Biha al mar'ah" (outer garment used to cover the entire body of a woman).
So it is clear, that is required of woman wearing overalls fabrics (from head to bottom) (Arabic: milhafah / mula`ah) worn as outerwear (still there underneath the clothing, such as nightgowns, underwear indirectly) the outstretched down to cover her legs.
To dress up, prescribed khimar, veil or anything that is similar to it which serves to cover the entire head, neck, and chest shirt hole. This type of clothing should be worn when going out to the markets or walk through public streets (An-Nabhani, 1990: 48).
If he had been wearing these two types of clothing (hijab and khimar) allowed him out of his house to the market or walk through public streets, that is, toward a common life. But if he does not wear this type of clothing a second then he should not be out under any circumstances, because the commands involves two types of these clothes come in the form of a general, and remains in its generalization in the entire state, because there is no proof that devoting it.
Argument of the necessity of wearing two types of these clothes, because the word of Allah on the upper garment (khimar / veil):
"Let them to wrap cloth veil to his chest, and not to show off her jewelry, except for the (ordinary) appear thereof." (Qs. Late-Nuur [24]: 31).
And because the word of Allah on the bottom of the garment (jilbab):
"O Prophet tell your wives, your daughters and wives of the believers: 'Let them stretched out her head scarf." (Surat. Al-Ahzab [33]: 59).
As for the argument that the hijab is a garment in public life, is the hadeeth narrated from Umm 'Athiah ra, that he said:
"Prophet ordered the women to leave the house to the Eid prayer, then Umm 'Athiyah said,' One of us does not have a veil? 'So the Prophet replied:' Let sister lent her veil to her! '" [Agreed upon] (Al-Albani, 2001: 82).
In connection with the hadeeth of Umm 'Athiyah this, Sheikh Anwar Al-Kasymiri, in his book Faidhul Bari, juz I, p. 388, says: "It can be understood from this hadith, that the veil was sued when a woman out of the house, and he was not allowed to leave (home) if it does not wear the hijab." (Al-Albani, 2001: 93).
The arguments above were explaining the existence of a clue about women's clothing in public life. Allah SWT has mentioned the nature of the suit in the above two verses that have been prescribed for women to wear in public life with a complete and thorough detail. This obligation is confirmed in the hadeeth of Umm 'Athiah ra above, ie, if a woman has no veil-to get out on the field Eid prayers (common life) - then he must borrow to his brother (fellow Muslims). If it is not obligatory, surely the Prophet would not have ordered the woman to borrow the veil.
For the veil, the pieces should not be required, but should stretch to the point of closing down both legs, because Allah Almighty says: "yudniina 'alaihinna min jalabibihinna" (Let them lend their jilbab-hijab).
In these verses have the word "yudniina" which means it is yurkhiina ila asfal (extending up to the bottom / both legs). This interpretation-that idnaa 'means irkhaa' ila asfal- reinforced by the hadeeth of Ibn 'Umar that he said: Messenger of Allah has said:
"Anyone who harbors / heaved his shirt with pride, God will not see it on the Day of Resurrection. 'Then Umm Salamah said,' So what should be done with the women of their clothing ends (bi dzuyulihinna)." Prophet replied, 'Let them extend it (yurkhiina) inch (syibran)' (ie from half calf). Umm Salamah said, 'Well then, their legs will be exposed.' Then the Prophet said, 'Let them extend it a cubit (fa yurkhiina dzira`an) and they do not add more than that. "[HR. At-Tirmidhi, juz III, p. 47; sahih hadith] (Al-Albani, 2001: 89).
The above hadith clearly indicates that at the time of the Prophet, women's outerwear worn over clothing jilbab- home-that has held out to the bottom to cover both legs.
Means the veil was a continuation, not pieces. Because if cut, could not stretch to the bottom. Or in other words, with a piece of clothing a Muslim woman is considered not execute the command "[/ i] yudniina 'alaihinna min jalaabibihina [/ i]" (Let them lend a veil-scarf). Besides min word in the verse is not lit tab'idh min (which shows the most) but a lil min parrot (show explanation type). So it's not a "Let them put out most of their jilbab-hijab" (so that the pieces may be), but rather Let them lend their hijab-veil (hijab so should the canal) (An-Nabhani, 1990: 45-51).
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From the above it is clear that women in public life to wear loose overalls down the stretch to the top of the clothes worn in their homes. That's called the hijab in the Qur'an.
If a Muslim woman out of the house without wearing a veil like that, he has sinned, even though he had closed his private parts. Because wearing loose clothing that stretch to the bottom is fardlu law. And any violation of the individual duty by itself is a deviation from Islamic law in which the perpetrator is considered sinful in the sight of Allah. [M. Siddiq al-Jawi]
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