what is Islamic fashion?
There are three (3) problems are often confused which actually are problems different.First, the issue limit for female genitalia.Second, Muslim clothing in a particular life (al hayah al khashshash), ie places where women living with other women or mahram, such as private homes, or boarding place.Third, Muslim dress in public life (al hayah 'amma), ie places where women interact with other members of the general public, such as roads, 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 the body except the face and the palms of her hands. His neck was a nakedness, the nakedness of her hair also for people who are not mahram, even just a sheet. The whole body except the face and the two hands are mandatory private parts covered. It is based on the words of Allah:"And let them not reveal her jewelry, except for a (regular) appear thereof." (Surat an-Nuur : 31).
The definition of "wa laa yubdiina ziinatahunna" (they do not show her jewelry), is "wa laa yubdiina Mahalla ziinatahinna" (they do not reveal the places (of the body) that there be jewelry) (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's limb may be revealed. Members of the body, is the face and two hands. Such is the opinion of some Companions, such as' Aisha, Ibn Abbas, and Ibn Umar (Al-Albani, 2001: 66). Ibn Jarir Tabari (d. 310 H) said in his Tafseer 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):
Opinion is the closest to the truth to say, 'What is meant is the face and two hands.' "The same opinion was also expressed Imam Al-Qurtubi in his tafsir book Al-Jami 'li Ahkam al-Qur'an, juz XII, p. 229 (Al-Albani, 2001: 50 & 57).
So, what is meant by what is visible of her face and two hands. The second caveat is that ordinary members of the body visible in the presence of the Muslim Prophet while he squelched. The second limb is also apparent in rituals such as pilgrimage and prayer. The second limb is commonly seen in the Messenger of Allah, which is the decline in the verses of the Qur'an (An-Nabhani, 1990: 45).
In addition, there are other reasons which show that the entire female body is aurat except face and two hands because 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 his hands." [HR. Abu Dawud].
These are the arguments which shows clearly that the whole body of the woman is nakedness, except the face and the palms of her hands. Then it is obligatory upon the woman to cover her nakedness, which covers the entire body except the face and palms.
b. Clothing Muslimah In Life Special
As to what a Muslim woman to cover the private parts, then here Personality 'does not determine the shape / model specific clothing to cover nakedness, but let absolutely without enough to specify and include lafadz in His word (Surat an-Nuur  : 31) "wa laa yubdiina" (And do not they appeared) or the 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 private parts except the face and the hands are considered already covered, no matter how its shape. Dressed in a long robe or cloth can also cover, as well as trousers, skirts, and shirts can also be covered. Because the shape and type of clothing is not determined by Personality '.Based on this, each form and type of clothing that can cover the nakedness, which is not considered a nakedness appeared to cover the nakedness of Sharai, without looking again shapes, types, and kinds.
Nevertheless Personality 'has entailed in clothes that can be worn clothing that covers the skin. So the clothes must 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 veil was thin / transparent so that the color of his skin and seems to know whether his skin is red or brown, the fabric cover like this should not be used as cover nakedness.
Regarding the argument that Personality 'has required that covers the skin so it does not know the color, is the hadeeth narrated from' A'ishah that Asma 'bint Abubakar has entered the dressing room of the Prophet with a thin / transparent, then turned his Holy Prophet said:"O Asma` true that if a woman has baligh (haidl) should not be for her to show her body except this and this. "[HR. Abu Dawud].
So the Prophet considers the thin fabric it does not cover the nakedness, even considered revealing genitalia. Hence the Prophet turned his back told him to cover her nakedness, which dressed in clothes that can cover.
Other argument 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 that he had given it to his wife's clothes, then the Prophet said to him:"Let your wives 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 the Adh-Dhiya 'in the book of al-ahadith al-Mukhtarah, juz I, p. 441] (Al-Albani, 2001: 135).
Qibtiyah is a thin fabric. Hence when the Prophet knew that Osama gave it to his wife, he ordered that the fabric used on the inside of his skin color so as not to be visible through the thin fabric, so he said: "Let your wives dressed in cloth Qibtiyah behind it."
Thus both these hadith is very clear instructions that Personality 'has what it requires to be closed, the fabric that covers the skin. On this basis it is obligatory for women to cover her nakedness with clothes that do not thin so that is not reflected what was behind it.
c. Clothing Muslimah In Public LifeB above discussion points were the topics of female genitalia closing in special life. This topic can not be confused with women's clothing in public life, and can not also be confused with tabarruj problems in some women's clothes.
So, if a woman has wearing clothes that cover genitalia, does not mean necessarily that he be allowed to wear clothes in public life, such as on public streets, or in school, markets, colleges, offices, and so on. Why? Because for public life there 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 nakedness.
A woman wearing trousers or shirt pieces can indeed cover nakedness. 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 body to foreign men / non-mahram (Izh-haruz ziinah Mahasin wal 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 2 (two), which is under the clothes (libas asfal) called the hijab, and clothes on (a'la libas) the khimar (headscarf). 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 understanding the hijab? In the book of Al-Mu `jam Al Wasith work of Dr. Anis Ibrahim (Cairo: Dar ul Maarif) page 128, the veil is defined as "Ats tsaubul musytamil 'alal kullihi bodily" (garment covering the whole body), or "Ma yulbasu fauqa ats tsiyab milhafah cal" (outer garment worn over house clothing , as milhafah (overalls), or "Al Mula` ah al mar'ah tasytamilu Biha "(outer garment used to cover the entire body of a woman).
So it is clear, that the woman is required to wear overalls fabrics (from head to bottom) (Arabic: milhafah / early `ah) which is worn as outerwear (still there underneath the clothing, like nightgowns, underwear indirect) and then extended down to cover her legs.For the clothes, khimar is prescribed, ie the veil or anything similar to it that serves to cover the entire head, neck, and chest hole in dress. This type of clothing should be worn if you want to go out to the markets or walk through public streets (An-Nabhani, 1990: 48).
If he had been wearing the two types of clothing (hijab and khimar) allowed him out of his house to the market or to walk through the public streets, that is, toward public life. But if he does not wear this type of clothing a second then he is not allowed to leave under any circumstances, because both types of orders concerning these garments come in a generic form, and remains in its generalization in the whole state, because there is no argument that devoting it.
Argument about the necessity of wearing the two types of clothing, because of the word of Allah SWT on the upper part of clothes (khimar / veil):"Let them cover with cloth hood to his chest, and not to show off her jewelry, except for a (regular) appear thereof." (Surat an-Nuur : 31).And because of the word of Allah SWT on the bottom of the garment (jilbab):"O Prophet say to your wives, your daughters and wives of the believers: 'Let them stretch out her headscarf." (Surat al-Ahzab : 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:"Messenger of Allah 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).Related to the hadeeth of Umm 'Athiyah this, Shaykh Anwar Al-Kasymiri, in his book Faidhul Bari, juz I, p. 388, says: "It can be understood from this hadith, that veil was sued when a woman out of the house, and he was not allowed to leave (home) if not wearing a headscarf." (Al-Albani, 2001: 93).
The arguments of the above explains the existence of a clue about women's clothing in public life. Allah Almighty has mentioned the nature of the suit in two paragraphs above which is required to be imposed on women in public life with a complete and thorough detail. This obligation is further emphasized in the hadith of Umm 'Athiah ra above, ie, if a woman has no veil-out on the field for Eid prayers (public life) - then he had to borrow his brother (fellow Muslims). If it is not obligatory, surely the Prophet would not have ordered women to borrow the veil.
To hijab, pieces should not be required, but should be extended all the way down to cover both legs, because Allah Almighty says: "yudniina 'alaihinna min jalabibihinna" (Let them extend their scarf-hijab).
In these verses have the word "yudniina" which means it is yurkhiina ila asfal (reaching up to the bottom / both legs). This interpretation-namely idnaa 'means irkhaa' ila asfal-reinforced by the hadeeth of Ibn 'Umar that he said, the Holy Prophet has said:"Anyone who harbors / heaved her as arrogant, then God will not see it on the Day of Resurrection. 'Then Umm Salamah said,' So what should be done with the woman ends of their clothes (bi dzuyulihinna)." The Prophet replied, 'Let them handed (yurkhiina) inch (syibran)' (ie from half calf). Umm Salamah said, 'Well then, their legs will be exposed.' Then the Prophet said, 'Let them handed cubit (fa yurkhiina dzira `an) and they do not add more than that." [HR. At-Tirmidhi, juz III, p. 47; authentic hadiths] (Al-Albani, 2001: 89).
The above hadith clearly indicates that at the time of the Prophet, women's outerwear worn over the clothes-that-has been extended until the veil down over her legs.Means the hijab was a continuation, not a piece. Because if cut, could not stretch to the bottom. Or in other words, with a piece of clothes a Muslim woman is considered not execute the command "[/ i] yudniina 'alaihinna min jalaabibihina [/ i]" (Let them stretched hijab-veil). In addition, the word min in the verse is not lit tab'idh min (which shows the most) but a lil min parrot (show explanation type). So the meaning is not "Let them extend their most hijab-veil" (so the pieces may be), but rather Let them extend their scarf-hijab (headscarf so should the canal) (An-Nabhani, 1990: 45-51).
From the above it is clear that women in public life to wear loose overalls that stretches down to the bottom of the shirt worn over 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 she had closed her nakedness. Because wearing loose clothing that stretch to the bottom is fardlu law. And any violation of that individual duty in itself is a deviation from Islamic law in which the perpetrator is considered sinful in the sight of Allah. [M. Siddiq al-Jawi]
reference source of this article.
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