Tell the believing women to lower their eyes, guard their private parts, and not display their charms except what is apparent outwardly, and cover their bosoms with their veils and not to show their finery except to their husbands or their fathers or fathers-in-law, their sons or step-sons, brothers, or their brothers' and sisters' sons, or their women attendants or captives, or male attendants who do not have any need (for women), or boys not yet aware of sex. They should not walk stamping their feet lest they make known what they hide of their Ornaments. O believers, turn to God, every one of you, so that you may be successful.
And command the Muslim women to keep their gaze low and to protect their chastity, and not to reveal their adornment except what is apparent, and to keep the cover wrapped over their bosoms; and not to reveal their adornment except to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or women of their religion, or the bondwomen they possess, or male servants provided they do not have manliness, or such children who do not know of women’s nakedness, and not to stamp their feet on the ground in order that their hidden adornment be known; and O Muslims, all of you turn in repentance together towards Allah, in the hope of attaining success. (It is incumbent upon women to cover themselves properly.)
And say to the believing women, that they cast down their eyes' and guard their private parts, and reveal not their adornment save such as is outward; and let them cast their veils over their bosoms, and not reveal their adornment save to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands own, or such men as attend them, not having sexual desire, or children who have not yet attained knowledge of women's private parts; nor let them stamp their feet, so that their hidden ornament may be known. And turn all together to God, O you believers; haply so you will prosper.
And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof; hence, let them draw their head-coverings over their bosoms. And let them not display [more of] their charms to any but their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ Sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are beyond all sexual desire, or children that are as yet unaware of women’s nakedness; and let them not swing their legs [in walking] so as to draw attention to their hidden charms And [always], O you believers - all of you - turn unto God in repentance, so that you might attain to a happy state!
And say thou unto the believing women that they shall lower their sights and guard their private parts and shall not disclose their adornment except that which appeareth thereof; and they shall draw their scarves over their bosoms; and shall not disclose their adornment except unto their husbands or their fathers or their husbands fathers or their sons or their husbands sons or their brothers or their brothers sons or their sisters sons or their Women or those whom their right hands own or male followers wanting in sex desire or children not acquainted with the privy parts of women; and they Shall not strike their feet so that there be known that which they hide of their adornment. And turn penitently unto Allah ye all, O ye believers, haply ye may thrive!
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.
And tell the believing women to restrain their looks, and to guard their privates, and not display their beauty except what is apparent thereof, and to draw their coverings over their breasts, and not expose their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, what their right hands possess, their male attendants who have no sexual desires, or children who are not yet aware of the nakedness of women. And they should not strike their feet to draw attention to their hidden beauty. And repent to God, all of you believers, so that you may succeed.
O Prophet, enjoin the Believing women to restrain their gaze and guard their private parts. and not to display their adornment except that which is displayed of itself, and to draw their veils over their bosoms and not to display their adornment except before their husbands, their fathers, the fathers of their husbands, their sons and the sons of their husbands (from other wives), their brothers, their brothers' sons, their sisters' sons, their female associates and those in their possession and male attendants incapable of sex desire and those boys who have not yet attained knowledge of sex matters concerning women; also forbid them to stamp their feet on the ground lest their hidden ornaments should be displayed. O Believers, turn all together towards Allah: it is expected that you will attain true success.
And tell the believing women to lower their gaze, and protect their private parts and not to show off their adornment except that which is apparent, and to draw their veils all over their Juyub and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers or their brother's sons, or their sister's sons, or their women, or their right hand possessions, or the Tabi`in among men who do not have desire, or children who are not aware of the nakedness of women. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.
And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.
And tell the faithful women to cast down their looks and to guard their private parts, and not to display their charms, beyond what is [acceptably] visible, and let them draw their scarfs over their bosoms, and not display their charms except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or their slave girls, or male dependants lacking [sexual] desire, or children who are not yet conscious of female sexuality. And let them not thump their feet to make known their hidden ornaments. Rally to Allah in repentance, O faithful, so that you may be felicitous.
And say to the believing women, that they lower their gaze cast down their eyes and guard their chastity, and do not reveal their adornment except that which is outward (face and hands); and let them draw their veils over their neck, and not reveal their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands own, or such male attendants having no sexual desire, or children who have not yet attained knowledge of women's private parts; nor let them stamp their feet, so that their hidden ornament is known. And, O believers turn to Allah all together, in order that you prosper.
And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.
Tell the believing woman to cast down their eyes, guard their chastity, and not to show off their beauty except what is permitted by the law. Let them cover their breasts with their veils. They must not show off their beauty to anyone other than their husbands, father, father-in-laws, sons, step-sons, brothers, sons of brothers and sisters, women of their kind, their slaves, immature male servants, or immature boys. They must not stamp their feet to show off their hidden ornaments. All of you believers, turn to God in repentance so that perhaps you will have everlasting happiness.
And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful.
Waqul lilmumin<u>a</u>ti yagh<u>d</u>u<u>d</u>na min ab<u>sa</u>rihinna waya<u>h</u>fa<i><u>th</u></i>na furoojahunna wal<u>a</u> yubdeena zeenatahunna ill<u>a</u> m<u>a</u> <i><u>th</u></i>ahara minh<u>a</u> walya<u>d</u>ribna bikhumurihinna AAal<u>a</u> juyoobihinna wal<u>a</u> yubdeena zeenatahunna ill<u>a</u> libuAAoolatihinna aw <u>a</u>b<u>a</u>ihinna aw <u>a</u>b<u>a</u>i buAAoolatihinna aw abn<u>a</u>ihinna aw abn<u>a</u>i buAAoolatihinna aw ikhw<u>a</u>nihinna aw banee ikhw<u>a</u>nihinna aw banee akhaw<u>a</u>tihinna aw nis<u>a</u>ihinna aw m<u>a</u> malakat aym<u>a</u>nuhunna awi a<b>l</b>tt<u>a</u>biAAeena ghayri olee alirbati mina a<b>l</b>rrij<u>a</u>li awi a<b>l</b><u>tt</u>ifli alla<u>th</u>eena lam ya<i><u>th</u></i>haroo AAal<u>a</u> AAawr<u>a</u>ti a<b>l</b>nnis<u>a</u>i wal<u>a</u> ya<u>d</u>ribna biarjulihinna liyuAAlama m<u>a</u> yukhfeena min zeenatihinna watooboo il<u>a</u> All<u>a</u>hi jameeAAan ayyuh<u>a</u> almuminoona laAAallakum tufli<u>h</u>oon<b>a</b>
Say to believing women that they should lower their gaze and remain chaste and not to reveal their adornments -- save what is normally apparent thereof, and they should fold their shawls over their bosoms. They can only reveal their adornments to their husbands or their fathers or their husbands' fathers, or their sons or their husbands' sons or their brothers or their brothers' sons or their sisters' sons or maidservants or those whom their right hands possess or their male attendants who have no sexual desire or children who still have no carnal knowledge of women. Nor should they swing their legs to draw attention to their hidden ornaments. Believers, turn to God, every one of you, so that you may prosper.
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.
وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
And tell the believing women to stop their eyes from looking at the private parts Allah has made unlawful for them to look at and to protect their private parts by staying far from indecency and by covering themselves. And they should not display their beauty to strangers except that which is apparent thereof and which cannot be hidden, such as clothing. They should draw their coverings over the openings at the top of their clothes, to cover their hair, faces and necks, and they should not expose their hidden beauty except to their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women who are believers, be they Muslim or disbelievers, or the servants they own, be they male or female, or male attendants who have no desire for women, or children who have not become aware of the private aspects of women due to their being small. And women should not strike their feet with the intention of making known the adornment they are hiding, such as anklets and so forth. And all of you repent to Allah, O believers, for the gaze and so forth which affects you, in the hope that you are successful in attaining the goal and are saved from what is feared.
And tell the believing women to stop their eyes from looking at the private parts Allah has made unlawful for them to look at and to protect their private parts by staying far from indecency and by covering themselves. And they should not display their beauty to strangers except that which is apparent thereof and which cannot be hidden, such as clothing. They should draw their coverings over the openings at the top of their clothes, to cover their hair, faces and necks, and they should not expose their hidden beauty except to their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women who are believers, be they Muslim or disbelievers, or the servants they own, be they male or female, or male attendants who have no desire for women, or children who have not become aware of the private aspects of women due to their being small. And women should not strike their feet with the intention of making known the adornment they are hiding, such as anklets and so forth. And all of you repent to Allah, O believers, for the gaze and so forth which affects you, in the hope that you are successful in attaining the goal and are saved from what is feared.
<p>Looking at non-Mahram is forbidden</p><p>وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِ‌هِنَّ</p><p>And say to the believing women that they must lower their gazes - 24:31.</p><p>In the initial part of this long verse the injunction is the same which has been enjoined on men-folk in the preceding verse, that is, keep the eyes down or turn away the eyes. Women-folk are also included in the injunction along with men, but in the next verse there is a separate injunction for them for laying more emphasis. Hence, it is clear that for women it is forbidden to look at any man except their mahrams. Many scholars have declared that it is absolutely forbidden for women to see non-Mahram men, irrespective of looking with bad intent and passion or without any intent and passion; in either case it is forbidden. For this ruling the argument, put forward in support is the hadith of Sayyidah 'Umm Salamah ؓ which relates that once 'Umm Salamah and Maimunah ؓ both were with the Holy Prophet ﷺ when suddenly 'Abdullah Ibn 'Umm Maktum ؓ ، the companion of the Holy Prophet ﷺ who was blind, came in, and the Holy Prophet ﷺ asked them to go inside. This incident had happened after the injunction of hijab for women was revealed. On this 'Umm Salamah ؓ pleaded ` O Holy Prophet	ﷺ ! But he is only blind, he can't see us'. Then the Holy Prophet	ﷺ replied ` Is it that you are blind too?' (Abu Dawtid and Tirmidhi - Tirmidhi declared this hadith as hasan Sahih). Other jurists have ruled that there is no harm if women look at strange males without any passion. They base their argument on the hadith of Sayyidah ` A'ishah ؓ in which it is related that on an Eid day some African youths were showing their military exercises in the courtyard of the Mosque of the Holy Prophet ﷺ and the Holy Prophet ﷺ was watching this game, and so was Sayyidah ` A'ishah ؓ ، under the cover of the back of the Holy Prophet	ﷺ . She kept on watching the game until she herself got tired of it, but the Holy Prophet	ﷺ did not object to her watching. Scholars are all unanimous on the point that looking with lust is prohibited, but looking without lust is also not a preferred act.</p><p>To look at a woman's satr (concealable) parts by another woman without any lawful reason is also prohibited in line with the wordings of this verse. It is for the reason that concealing of satr (concealable) from all, both by men and women, is obligatory by Shariah. Man's satr (concealable) comprises all parts of the body from navel to knees, and that of women, the whole body, except face and palms. Neither can a man see another man's satr nor can a woman see another woman's satr. Looking by a man at a woman's satr or of a woman at a man's satr is highly prohibited, and amounts to contradiction of the injunction of the Qur'anic verse which enjoins for ` turning away the eyes'. As has been explained above in detail, it is enjoined in the verse to lower the eyes or to turn the eyes away from everything which is prohibited to be seen under Islamic injunctions. To look at a woman's satr by another woman is included in that.</p><p>وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ‌ مِنْهَا ۖ وَلْيَضْرِ‌بْنَ بِخُمُرِ‌هِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ</p><p>And must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment except to their husbands - 24:31.</p><p>The literal meaning of zinah (زینۃ) is that with which a woman adorns herself to appear attractive. It may be nice clothes or ornaments. There is an agreement of the scholars on the point that when the clothes and ornaments are not worn by women, and are only displayed in the market place, then they are allowed to be seen by men-folk. For this reason majority of scholars have taken the meaning of zinah as those parts of the body where the objects of zinah are worn. Hence, the meaning of the verse is that it is obligatory for women not to show the parts of the body where the objects of adornments are worn. (Ruh u1-Ma’ ani). Whereas it is prohibited for women in this verse to show their zinah, two exceptions have, however, been made. One is for that to be seen and the other for those who see.</p><p>Exception from the injunction of hijab</p><p>First exception is that of مَا ظَهَرَ‌ مِنْهَا (except that which appears thereof). It means that ` Women are not permitted to show their zinah زینۃ to men, except that which is revealed on its own'. The indication is that while women are working, some parts of the body get uncovered automatically, and their covering is difficult, hence, exception of such parts is permitted. There is no sin in their uncovering. (Ibn Kathir). Which parts do really fall under this exception? On this subject Sayyidna 'Abdullah Ibn Masud and 'Abdullah Ibn 'Abbas ؓ have given different explanations. Sayyidna 'Abdullah Ibn Masud ؓ has explained that what has been excepted in مَا ظَهَرَ‌ مِنْهَا is the outer covering, such as veil or the sheet used for hijab. These over-clothings are used to cover up the normal garments of zinah زینۃ . Hence, the meaning of the verse would be that it is not permitted to show anything from the zinah زینۃ (garments), except the over-clothings like veil, whose hiding is not possible when going out for some work. On the other hand Sayyidna 'Abdullah Ibn 'Abbas ؓ has interpreted that it is purported for face and palms, because when a woman is forced to go out because of necessity, it is difficult to hide face and palms while engaged in her work. Therefore, according to the explanation of Sayyidna 'Abdullah Ibn Mas'ud ؓ it is not permitted for women even to uncover - their faces and palms before non-Mahram men. Only the over-clothings, like veil etc. are excepted under necessity. But in accordance with the explanation of Sayyidna 'Abdullah Ibn 'Abbas ؓ it is permitted to uncover the face and palms before the non-Mahrams. Thus, there is a difference of opinion among the religious scholars on the issue whether it is permissible to uncover the face and palms before non-Mahrams or not. But all agree on that if there is a risk of fitnah (i.e. stimulation of illicit desires) by looking at feminine face and palms, then its uncovering is not allowed, and women are not permitted to uncover their faces and palms in that situation. All scholars also agree on that in prayers women can uncover their faces and palms and in the uncovered position their prayers will be considered valid.</p><p>Qadi Baidawi and Khazin have said in the explanation of this verse that the object of the verse appears to be that women should not let anything of their zinah زینۃ be seen, except that which gets uncovered during the process of working. In this definition the veil and sheet, as well as face and palms are all included, because when a woman goes out for some necessary work, veil and sheet are open to be seen in any case, but sometimes face and palms also get uncovered during the movements of work. Hence, their uncovering is allowed and is not regarded a sin. But it does not mean that men are allowed to see faces and palms of women unnecessarily. Instead, it is enjoined upon men to keep their eyes lower, and if a woman is constrained to uncover her face or palms, the men should turn their eyes away, unless required to see in the performance of some lawful act. In this explanation both the traditions and interpretations are reconciled. Imam Malik (رح) has also ruled that it is not allowed to see the face and palms of a non-Maliram woman without a lawful need. Ibn Hajar Makki Shafi` i (رح) has quoted in his zawajir that Imam Shafi` i's view is also the same that although women's face and palms are not part of their satr, and they are allowed to pray while these parts are uncovered, yet non-Mahrams are not allowed to see them without a lawful need. However, this has already been stated above that even those scholars who have ruled it permissible to see women's face and palms, also agree that if there is a risk of mischief, then looking at their faces is not permissible. It is well known that the center of beauty and .attraction is the face of a person, and the present age is full of temptation, mischief and lasciviousness, and people are lost in remissness. Therefore, in the present circumstances it is impermissible to uncover the face before the non-Mahram men, except for medical treatment or in emergency. Similarly, it is not allowed for the men-folk as well to look at women intentionally, unless it is required by a genuine need.</p><p>After granting exception to the opened Zinah, it is enjoined in the verse under reference وَلْيَضْرِ‌بْنَ بِخُمُرِ‌هِنَّ عَلَىٰ جُيُوبِهِنَّ (24:31) that is, ` must wrap their bosoms with their shawls'. خُمُرِ‌) Khomor is the plural of (خِمار) Khimar. It is the piece of cloth which women use to cover their head, and it also covers up the neck and bosom. جیوب (juyub) is the plural of جَیب (jayb) which means upper part of the shirt just below the neck. Since the time immemorial this part of the garment is placed over the chest of a person, hence the covering of juyub means covering of the chest or bosom. In the beginning of the verse showing of zinah زینۃ was prohibited, while in this sentence hiding of zinah زینۃ is emphasized and a specific situation is also described, the purpose of which is to eliminate an old custom of pre-Islamic days. In the pre-Islamic time women used to place the sheet on their head and let its two sides hang on their back, with the result that their neck, ears and bosom were left uncovered. Therefore, Muslim women were enjoined not to follow this, and instead were advised to place the two sides of the sheet one over the other, so that all these parts are covered. (Ibn Abi Haim from Ibn Jubair - Ruh)</p><p>The second exception in the verse relates to the men before whom no hijab is to be observed by women. There are two reasons for this exception. First, those men who are exempt from this injunction are the mahrams, hence, no risk of any trouble is expected from them. Allah Ta’ ala has put in their hearts deep respect and honour of their close female relatives, hence, there is no possibility of any mischief from them. Secondly, since the close relatives normally live all together, for the sake of convenience it is required that they do not hide from each other. But this should also be kept in mind that this exception from hiding from mahrams is exclusive to hijab, and not from the satr of women, where the exception is allowed only to husbands. Those parts o: the body of women which are included in satr, and which are not allowed to be uncovered in the prayers, are not permitted to be seen by any mahram.</p><p>Eight types of mahram men and four other types with whom no hijab is necessary are listed in this verse. In another verse of Surah Ahzab, which was revealed before this verse, only seven types of mahram are mentioned. Hence, five more types were added in the above referred verse of Surah an-Nur, which is a later revelation.</p><p>Warning</p><p>It should be noted that the word mahram is used here in its general sense, which includes husband also. In the connotation used by the scholars for this word it means the person with whom marriage is not allowed. That meaning of the word is not intended here. Let us now take up the details of the twelve exceptions mentioned in the verse under consideration: The first exception is that of husband with whom hiding of any part of the wife's body is not required. But, looking at the private parts of wife without need is not a preferable act. Sayyidah ` A'ishah ؓ has said مَا رأی منّی ولا رأیت منہ ` Neither he saw my private parts nor did I see his'.</p><p>Second, exception is of fathers, in which category apart from father, grandfather, great grandfather are all included. Third, is the father-in-law, and husband's grandfather and great grandfather. Fourth, are the sons. Fifth, are the husband's sons, who may be from his other wives. Sixth, are the brothers, in which category all step-brothers whether from real-mother or from real-father are included. But cousin brothers are not part of this category. They are all non-Mahrams. Seventh, are the sons of brothers. Here also sons of step-brothers are included, but sons of cousins are not included. Eighth, are the sons of sisters, and here again sons of step-sisters are included but not those of the cousins. These are the eight categories of mahrams.</p><p>Ninth category</p><p>أَوْ نِسَائِهِنَّ (31) (or to their women). These words are used for Muslim women, before whom all such parts can be uncovered which are allowed to be uncovered before father or sons. It has already been clarified earlier that this exception relates to hijab alone and not the satr. It is for the simple reason that, what is not allowed to be uncovered before mahram men is also not permitted to be uncovered before any Muslim woman, except for medical treatment or under dire need.</p><p>By the exception made only for Muslim women it becomes obvious that it is necessary for Muslim women to cover themselves before non-Muslim women as well. Non-Muslim women are thus in the same category as that of non-Mahram men. Ibn Kathir has quoted the. explanation given by Mujchid (رح) for this verse that it is not permissible for a Muslim woman to uncover herself before non-Muslim women. But there are Sahih ahadith available which prove that non-Muslim women used to visit wives of the Holy Prophet ﷺ ، hence, there is a difference of opinion among the jurists on the subject. Some have declared non-Muslim women like men for the application of this injunction, while others have placed both Muslim and non-Muslim women under one category - that is covering before them is not necessary. Imam Razi (رح) has opined that the word نِسَائِهِنَّ (their women) encompasses both Muslim and non-Muslim women, and the practice of virtuous elders of making Muslim women covered before non-Muslim women was because it was desirable (but not obligatory). Mufti of Baghdad, ` Allamah ` Alusi (رح) has adopted this explanation in the Ruh ul-Ma` ani, and has remarked ھٰذا القول اوفق بالنّاس الیوم فانّہ لا یکاد یمکن احتجاب المسلمات عن الذمیات (روح المعانی) This explanation is more suited to present time because it has become almost impossible for Muslim women to cover themselves before non-Muslim women. (Ruh ul-Ma` ani)</p><p>Tenth category</p><p>أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ (24:31). (or to those owned by their right hands). The general sense of the wording includes both male and female slaves and servants, but many a scholars and jurists consider that it applies only to female slaves, and not to the male slaves. Therefore, it is obligatory to be in cover before them, like other non-Mahrams. Said Ibn al-Mussayab (رح) has said expressing his final view ` Do not be under the misconception that the wordings أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ are general, and include male slaves as well. It is not so. This verse refers to only female slaves, male slaves are not included in it'. Sayyidna ` Abdullah Ibn Mas` ud ؓ ، Hasan al-Basri and Ibn Sirin رحمۃ اللہ علیہما have said that it is not permissible for a male slave to see his female owner's hair (Ruh ul-Ma ani).</p><p>Now the question is that if by the wordings	 أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ only female slaves were meant, then they were already included in the word	نِسَائِهِنَّ (or to their women). What was the point in describing them separately? Jassas (رح) 	has answered this question by explaining that the word in its apparent sense is meant for Muslim women only, and in case there are non-Muslims also among the female slaves, they need to be separated from the rest, hence the use of this word.</p><p>Eleventh category</p><p>أَوِ التَّابِعِينَ غَيْرِ‌ أُولِي الْإِرْ‌بَةِ مِنَ الرِّ‌جَالِ (or male attendants having no { sexual} urge). Sayyidna Ibn ` Abbas ؓ has explained that, here those confused and deranged type of persons are meant who have no liking and inclination toward women (Ibn Kathir). The same explanation has been put forward by Ibn Jarir quoting Abu ` Abdullah Ibn Jubair, Ibn ` Atiyyah رحمۃ اللہ علیہم etc. Therefore, those men are referred to here who do not have any lust or inclination towards women, nor are they interested in the beauty and charm of women, which they could describe before others. As against this, eunuchs do take interest in women's special attributes; hence women should keep covered before them. There is a hadith of Sayyidah A` ishah ؓ on the subject, that an eunuch used to visit the wives of the Holy Prophet ﷺ ، and they regarded him to be included in the category of غَيْرِ‌ أُولِي الْإِرْ‌بَةِ مِنَ الرِّ‌جَالِ (31) hence they allowed him to come in their homes. When the Holy Prophet ﷺ saw him and listened his conversation, he stopped him from coming inside the homes. (Ruh uI-Ma ani).</p><p>For this very reason Ibn Hajar Makki (رح) has commented in Sharah al-Minhaj that no matter a man be impotent or devoid of genital organs or be very old, he is not included in the expression غَيْرِ‌ أُولِي الْإِرْ‌بَةِ and women are required to cover themselves before all of them. However, addition of the word التَّابِعِينَ with the expression غَيْرِ‌ أُولِي الْإِرْ‌بَةِ is meant to indicate those who are confused and deranged, and enter the houses with the purpose of eating and drinking as an attendant of some guests. Such men are excluded and it is not necessary to observe hijab before them. They have been mentioned here because in fact there were some such men at that time, and they used to go inside the homes, only with the intention of eating and drinking, but the real cause of their being excepted from the rules of hijab is their being of unsound mind and having no sexual urge and not being attendants of someone.</p><p>Twelfth category</p><p>أَوِ الطِّفْلِ الَّذِينَ (or to the children who are not yet conscious of the shames of women - 31). This refers to those young children who have not yet attained puberty, and are totally ignorant of ladies special attributes, gestures and postures. Any boy who takes interest in ladies company for their special attributes is nearing his puberty, and covering before him becomes obligatory. (Ibn Kathir). Imam Jassas (رح) has explained that the word طِّفْلِ Tifl (children) refers here to those children who do not differentiate between men and women in special attributes. (Jassas has narrated this from Mujahid).</p><p>وَلَا يَضْرِ‌بْنَ بِأَرْ‌جُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ</p><p>And let them not stamp their feet in a way that the adornment they conceal is known - 24:31.</p><p>It is incumbent upon women to step so gently that no sound is made of their ornaments and none of their zinah is exposed to men.</p><p>To cause hearing of jewellery's sound to non-Mahrams is prohibited</p><p>In the beginning of the verse it was prohibited for women to show their zinah (ornaments or garments) to non-Mahram men. At the end of it, it is reemphasized that covering of head and bosom etc. was in any way obligatory as part of hiding of zinah زینۃ ، rather any exposure of hidden zinah زینۃ by any means is also prohibited. Putting in something in the ornaments so that they produce sound, or making of sound by the touch of ornaments with each other, or putting the feet on the ground in such a manner that ornaments make sound, and the non-Mahrams listen to these sounds; they are all prohibited under the provision of this verse. In the light of this explanation many jurists have drawn the conclusion that when causing to hear the ornament's sound is prohibited, then to cause hearing of women's own voice would be prohibited even more strongly. Therefore, they have ruled that the voice of women is also included in their satr. For this reason it is declared in Nawazil that women should learn Qur'an from women only, as far as possible. Learning of Qur'an from men should be as a last resort only.</p><p>Sahihs of Bukhari and Muslim have quoted a hadith which says that while offering prayers if someone passes in front, he should be warned with a loud voice by saying Subhan Allah by men, but the women should not make any sound, and instead hit the back of the palm with the other for warning.</p><p>The issue of women's voice</p><p>Is women's voice included in their satr per se, and it's causing to hear by non-Mahrams is prohibited? The jurists differ on this issue. In the books of Imam Shafi` i (رح) the voice of women is not included in their satr. In the case of Hanafi there are different views. Ibn Humam (رح) has included the voice in satr on the basis of statements in Nawazil. Because of this the call for prayer اذان by women is regarded makruh by Hanafi School. However, it is established by hadtth that the wives of the Holy Prophet ﷺ used to talk to non-Mahrams from behind the curtain even after the revelation of injunction of hijab. Keeping in view all the material on this point, what seems to be the correct position is that hearing the voice of a woman is impermissible only when and where it may create a fitnah, but where there is no such apprehension, it is allowed. (Jassas). However, the prudent way for women is to take care and avoid talking to non-Mahrams, even from behind the curtains, unless necessary. (Only Allah knows best)</p><p>To go out wearing perfume</p><p>It is also included in this injunction that when women go out of the house for some need, they should not wear any perfume, because that is also their hidden zinah, and it is impermissible to cause it to reach non-Mahrams. In a Oath reported by Tirmidhi from Abu Musa al-Ash` ari ؓ those women are declared bad who go out wearing perfume.</p><p>Going out wearing decorated veil is also prohibited</p><p>Imam Jassas (رح) has commented that when Qur'an has included even the sound of ornaments as the exposure of zinah زینۃ and declared it unlawful, then going out wearing decorated veil would be unlawful more strongly. By inference it is also clear that although the face of women is not included in her satr, but it is the pivotal point of zinah زینۃ ، hence, its hiding from the non-Mahrams is essential, except in cases of need. (Jassas)</p><p>. وَتُوبُوا إِلَى اللَّـهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ</p><p>And repent to Allah 0 believers, all of you - 24:31.</p><p>In this verse first the men have been enjoined to keep their eyes low, then the women are enjoined the same. After that women are directed to cover themselves before non-Mahrams. After enjoining these injunctions separately to men and women, now a combined instruction is given that the sexual desire is a delicate thing, and it remains concealed from others. But everything, concealed or open, is completely known to Allah. Therefore, if someone has erred in following the foregoing injunctions, he should beg Allah's pardon, feel repentant on his past deeds and make a firm resolve not to indulge in them again.</p>
Looking at non-Mahram is forbiddenوَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِ‌هِنَّAnd say to the believing women that they must lower their gazes - 24:31.In the initial part of this long verse the injunction is the same which has been enjoined on men-folk in the preceding verse, that is, keep the eyes down or turn away the eyes. Women-folk are also included in the injunction along with men, but in the next verse there is a separate injunction for them for laying more emphasis. Hence, it is clear that for women it is forbidden to look at any man except their mahrams. Many scholars have declared that it is absolutely forbidden for women to see non-Mahram men, irrespective of looking with bad intent and passion or without any intent and passion; in either case it is forbidden. For this ruling the argument, put forward in support is the hadith of Sayyidah 'Umm Salamah ؓ which relates that once 'Umm Salamah and Maimunah ؓ both were with the Holy Prophet ﷺ when suddenly 'Abdullah Ibn 'Umm Maktum ؓ ، the companion of the Holy Prophet ﷺ who was blind, came in, and the Holy Prophet ﷺ asked them to go inside. This incident had happened after the injunction of hijab for women was revealed. On this 'Umm Salamah ؓ pleaded ` O Holy Prophet	ﷺ ! But he is only blind, he can't see us'. Then the Holy Prophet	ﷺ replied ` Is it that you are blind too?' (Abu Dawtid and Tirmidhi - Tirmidhi declared this hadith as hasan Sahih). Other jurists have ruled that there is no harm if women look at strange males without any passion. They base their argument on the hadith of Sayyidah ` A'ishah ؓ in which it is related that on an Eid day some African youths were showing their military exercises in the courtyard of the Mosque of the Holy Prophet ﷺ and the Holy Prophet ﷺ was watching this game, and so was Sayyidah ` A'ishah ؓ ، under the cover of the back of the Holy Prophet	ﷺ . She kept on watching the game until she herself got tired of it, but the Holy Prophet	ﷺ did not object to her watching. Scholars are all unanimous on the point that looking with lust is prohibited, but looking without lust is also not a preferred act.To look at a woman's satr (concealable) parts by another woman without any lawful reason is also prohibited in line with the wordings of this verse. It is for the reason that concealing of satr (concealable) from all, both by men and women, is obligatory by Shariah. Man's satr (concealable) comprises all parts of the body from navel to knees, and that of women, the whole body, except face and palms. Neither can a man see another man's satr nor can a woman see another woman's satr. Looking by a man at a woman's satr or of a woman at a man's satr is highly prohibited, and amounts to contradiction of the injunction of the Qur'anic verse which enjoins for ` turning away the eyes'. As has been explained above in detail, it is enjoined in the verse to lower the eyes or to turn the eyes away from everything which is prohibited to be seen under Islamic injunctions. To look at a woman's satr by another woman is included in that.وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ‌ مِنْهَا ۖ وَلْيَضْرِ‌بْنَ بِخُمُرِ‌هِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّAnd must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment except to their husbands - 24:31.The literal meaning of zinah (زینۃ) is that with which a woman adorns herself to appear attractive. It may be nice clothes or ornaments. There is an agreement of the scholars on the point that when the clothes and ornaments are not worn by women, and are only displayed in the market place, then they are allowed to be seen by men-folk. For this reason majority of scholars have taken the meaning of zinah as those parts of the body where the objects of zinah are worn. Hence, the meaning of the verse is that it is obligatory for women not to show the parts of the body where the objects of adornments are worn. (Ruh u1-Ma’ ani). Whereas it is prohibited for women in this verse to show their zinah, two exceptions have, however, been made. One is for that to be seen and the other for those who see.Exception from the injunction of hijabFirst exception is that of مَا ظَهَرَ‌ مِنْهَا (except that which appears thereof). It means that ` Women are not permitted to show their zinah زینۃ to men, except that which is revealed on its own'. The indication is that while women are working, some parts of the body get uncovered automatically, and their covering is difficult, hence, exception of such parts is permitted. There is no sin in their uncovering. (Ibn Kathir). Which parts do really fall under this exception? On this subject Sayyidna 'Abdullah Ibn Masud and 'Abdullah Ibn 'Abbas ؓ have given different explanations. Sayyidna 'Abdullah Ibn Masud ؓ has explained that what has been excepted in مَا ظَهَرَ‌ مِنْهَا is the outer covering, such as veil or the sheet used for hijab. These over-clothings are used to cover up the normal garments of zinah زینۃ . Hence, the meaning of the verse would be that it is not permitted to show anything from the zinah زینۃ (garments), except the over-clothings like veil, whose hiding is not possible when going out for some work. On the other hand Sayyidna 'Abdullah Ibn 'Abbas ؓ has interpreted that it is purported for face and palms, because when a woman is forced to go out because of necessity, it is difficult to hide face and palms while engaged in her work. Therefore, according to the explanation of Sayyidna 'Abdullah Ibn Mas'ud ؓ it is not permitted for women even to uncover - their faces and palms before non-Mahram men. Only the over-clothings, like veil etc. are excepted under necessity. But in accordance with the explanation of Sayyidna 'Abdullah Ibn 'Abbas ؓ it is permitted to uncover the face and palms before the non-Mahrams. Thus, there is a difference of opinion among the religious scholars on the issue whether it is permissible to uncover the face and palms before non-Mahrams or not. But all agree on that if there is a risk of fitnah (i.e. stimulation of illicit desires) by looking at feminine face and palms, then its uncovering is not allowed, and women are not permitted to uncover their faces and palms in that situation. All scholars also agree on that in prayers women can uncover their faces and palms and in the uncovered position their prayers will be considered valid.Qadi Baidawi and Khazin have said in the explanation of this verse that the object of the verse appears to be that women should not let anything of their zinah زینۃ be seen, except that which gets uncovered during the process of working. In this definition the veil and sheet, as well as face and palms are all included, because when a woman goes out for some necessary work, veil and sheet are open to be seen in any case, but sometimes face and palms also get uncovered during the movements of work. Hence, their uncovering is allowed and is not regarded a sin. But it does not mean that men are allowed to see faces and palms of women unnecessarily. Instead, it is enjoined upon men to keep their eyes lower, and if a woman is constrained to uncover her face or palms, the men should turn their eyes away, unless required to see in the performance of some lawful act. In this explanation both the traditions and interpretations are reconciled. Imam Malik (رح) has also ruled that it is not allowed to see the face and palms of a non-Maliram woman without a lawful need. Ibn Hajar Makki Shafi` i (رح) has quoted in his zawajir that Imam Shafi` i's view is also the same that although women's face and palms are not part of their satr, and they are allowed to pray while these parts are uncovered, yet non-Mahrams are not allowed to see them without a lawful need. However, this has already been stated above that even those scholars who have ruled it permissible to see women's face and palms, also agree that if there is a risk of mischief, then looking at their faces is not permissible. It is well known that the center of beauty and .attraction is the face of a person, and the present age is full of temptation, mischief and lasciviousness, and people are lost in remissness. Therefore, in the present circumstances it is impermissible to uncover the face before the non-Mahram men, except for medical treatment or in emergency. Similarly, it is not allowed for the men-folk as well to look at women intentionally, unless it is required by a genuine need.After granting exception to the opened Zinah, it is enjoined in the verse under reference وَلْيَضْرِ‌بْنَ بِخُمُرِ‌هِنَّ عَلَىٰ جُيُوبِهِنَّ (24:31) that is, ` must wrap their bosoms with their shawls'. خُمُرِ‌) Khomor is the plural of (خِمار) Khimar. It is the piece of cloth which women use to cover their head, and it also covers up the neck and bosom. جیوب (juyub) is the plural of جَیب (jayb) which means upper part of the shirt just below the neck. Since the time immemorial this part of the garment is placed over the chest of a person, hence the covering of juyub means covering of the chest or bosom. In the beginning of the verse showing of zinah زینۃ was prohibited, while in this sentence hiding of zinah زینۃ is emphasized and a specific situation is also described, the purpose of which is to eliminate an old custom of pre-Islamic days. In the pre-Islamic time women used to place the sheet on their head and let its two sides hang on their back, with the result that their neck, ears and bosom were left uncovered. Therefore, Muslim women were enjoined not to follow this, and instead were advised to place the two sides of the sheet one over the other, so that all these parts are covered. (Ibn Abi Haim from Ibn Jubair - Ruh)The second exception in the verse relates to the men before whom no hijab is to be observed by women. There are two reasons for this exception. First, those men who are exempt from this injunction are the mahrams, hence, no risk of any trouble is expected from them. Allah Ta’ ala has put in their hearts deep respect and honour of their close female relatives, hence, there is no possibility of any mischief from them. Secondly, since the close relatives normally live all together, for the sake of convenience it is required that they do not hide from each other. But this should also be kept in mind that this exception from hiding from mahrams is exclusive to hijab, and not from the satr of women, where the exception is allowed only to husbands. Those parts o: the body of women which are included in satr, and which are not allowed to be uncovered in the prayers, are not permitted to be seen by any mahram.Eight types of mahram men and four other types with whom no hijab is necessary are listed in this verse. In another verse of Surah Ahzab, which was revealed before this verse, only seven types of mahram are mentioned. Hence, five more types were added in the above referred verse of Surah an-Nur, which is a later revelation.WarningIt should be noted that the word mahram is used here in its general sense, which includes husband also. In the connotation used by the scholars for this word it means the person with whom marriage is not allowed. That meaning of the word is not intended here. Let us now take up the details of the twelve exceptions mentioned in the verse under consideration: The first exception is that of husband with whom hiding of any part of the wife's body is not required. But, looking at the private parts of wife without need is not a preferable act. Sayyidah ` A'ishah ؓ has said مَا رأی منّی ولا رأیت منہ ` Neither he saw my private parts nor did I see his'.Second, exception is of fathers, in which category apart from father, grandfather, great grandfather are all included. Third, is the father-in-law, and husband's grandfather and great grandfather. Fourth, are the sons. Fifth, are the husband's sons, who may be from his other wives. Sixth, are the brothers, in which category all step-brothers whether from real-mother or from real-father are included. But cousin brothers are not part of this category. They are all non-Mahrams. Seventh, are the sons of brothers. Here also sons of step-brothers are included, but sons of cousins are not included. Eighth, are the sons of sisters, and here again sons of step-sisters are included but not those of the cousins. These are the eight categories of mahrams.Ninth categoryأَوْ نِسَائِهِنَّ (31) (or to their women). These words are used for Muslim women, before whom all such parts can be uncovered which are allowed to be uncovered before father or sons. It has already been clarified earlier that this exception relates to hijab alone and not the satr. It is for the simple reason that, what is not allowed to be uncovered before mahram men is also not permitted to be uncovered before any Muslim woman, except for medical treatment or under dire need.By the exception made only for Muslim women it becomes obvious that it is necessary for Muslim women to cover themselves before non-Muslim women as well. Non-Muslim women are thus in the same category as that of non-Mahram men. Ibn Kathir has quoted the. explanation given by Mujchid (رح) for this verse that it is not permissible for a Muslim woman to uncover herself before non-Muslim women. But there are Sahih ahadith available which prove that non-Muslim women used to visit wives of the Holy Prophet ﷺ ، hence, there is a difference of opinion among the jurists on the subject. Some have declared non-Muslim women like men for the application of this injunction, while others have placed both Muslim and non-Muslim women under one category - that is covering before them is not necessary. Imam Razi (رح) has opined that the word نِسَائِهِنَّ (their women) encompasses both Muslim and non-Muslim women, and the practice of virtuous elders of making Muslim women covered before non-Muslim women was because it was desirable (but not obligatory). Mufti of Baghdad, ` Allamah ` Alusi (رح) has adopted this explanation in the Ruh ul-Ma` ani, and has remarked ھٰذا القول اوفق بالنّاس الیوم فانّہ لا یکاد یمکن احتجاب المسلمات عن الذمیات (روح المعانی) This explanation is more suited to present time because it has become almost impossible for Muslim women to cover themselves before non-Muslim women. (Ruh ul-Ma` ani)Tenth categoryأَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ (24:31). (or to those owned by their right hands). The general sense of the wording includes both male and female slaves and servants, but many a scholars and jurists consider that it applies only to female slaves, and not to the male slaves. Therefore, it is obligatory to be in cover before them, like other non-Mahrams. Said Ibn al-Mussayab (رح) has said expressing his final view ` Do not be under the misconception that the wordings أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ are general, and include male slaves as well. It is not so. This verse refers to only female slaves, male slaves are not included in it'. Sayyidna ` Abdullah Ibn Mas` ud ؓ ، Hasan al-Basri and Ibn Sirin رحمۃ اللہ علیہما have said that it is not permissible for a male slave to see his female owner's hair (Ruh ul-Ma ani).Now the question is that if by the wordings	 أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ only female slaves were meant, then they were already included in the word	نِسَائِهِنَّ (or to their women). What was the point in describing them separately? Jassas (رح) 	has answered this question by explaining that the word in its apparent sense is meant for Muslim women only, and in case there are non-Muslims also among the female slaves, they need to be separated from the rest, hence the use of this word.Eleventh categoryأَوِ التَّابِعِينَ غَيْرِ‌ أُولِي الْإِرْ‌بَةِ مِنَ الرِّ‌جَالِ (or male attendants having no { sexual} urge). Sayyidna Ibn ` Abbas ؓ has explained that, here those confused and deranged type of persons are meant who have no liking and inclination toward women (Ibn Kathir). The same explanation has been put forward by Ibn Jarir quoting Abu ` Abdullah Ibn Jubair, Ibn ` Atiyyah رحمۃ اللہ علیہم etc. Therefore, those men are referred to here who do not have any lust or inclination towards women, nor are they interested in the beauty and charm of women, which they could describe before others. As against this, eunuchs do take interest in women's special attributes; hence women should keep covered before them. There is a hadith of Sayyidah A` ishah ؓ on the subject, that an eunuch used to visit the wives of the Holy Prophet ﷺ ، and they regarded him to be included in the category of غَيْرِ‌ أُولِي الْإِرْ‌بَةِ مِنَ الرِّ‌جَالِ (31) hence they allowed him to come in their homes. When the Holy Prophet ﷺ saw him and listened his conversation, he stopped him from coming inside the homes. (Ruh uI-Ma ani).For this very reason Ibn Hajar Makki (رح) has commented in Sharah al-Minhaj that no matter a man be impotent or devoid of genital organs or be very old, he is not included in the expression غَيْرِ‌ أُولِي الْإِرْ‌بَةِ and women are required to cover themselves before all of them. However, addition of the word التَّابِعِينَ with the expression غَيْرِ‌ أُولِي الْإِرْ‌بَةِ is meant to indicate those who are confused and deranged, and enter the houses with the purpose of eating and drinking as an attendant of some guests. Such men are excluded and it is not necessary to observe hijab before them. They have been mentioned here because in fact there were some such men at that time, and they used to go inside the homes, only with the intention of eating and drinking, but the real cause of their being excepted from the rules of hijab is their being of unsound mind and having no sexual urge and not being attendants of someone.Twelfth categoryأَوِ الطِّفْلِ الَّذِينَ (or to the children who are not yet conscious of the shames of women - 31). This refers to those young children who have not yet attained puberty, and are totally ignorant of ladies special attributes, gestures and postures. Any boy who takes interest in ladies company for their special attributes is nearing his puberty, and covering before him becomes obligatory. (Ibn Kathir). Imam Jassas (رح) has explained that the word طِّفْلِ Tifl (children) refers here to those children who do not differentiate between men and women in special attributes. (Jassas has narrated this from Mujahid).وَلَا يَضْرِ‌بْنَ بِأَرْ‌جُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّAnd let them not stamp their feet in a way that the adornment they conceal is known - 24:31.It is incumbent upon women to step so gently that no sound is made of their ornaments and none of their zinah is exposed to men.To cause hearing of jewellery's sound to non-Mahrams is prohibitedIn the beginning of the verse it was prohibited for women to show their zinah (ornaments or garments) to non-Mahram men. At the end of it, it is reemphasized that covering of head and bosom etc. was in any way obligatory as part of hiding of zinah زینۃ ، rather any exposure of hidden zinah زینۃ by any means is also prohibited. Putting in something in the ornaments so that they produce sound, or making of sound by the touch of ornaments with each other, or putting the feet on the ground in such a manner that ornaments make sound, and the non-Mahrams listen to these sounds; they are all prohibited under the provision of this verse. In the light of this explanation many jurists have drawn the conclusion that when causing to hear the ornament's sound is prohibited, then to cause hearing of women's own voice would be prohibited even more strongly. Therefore, they have ruled that the voice of women is also included in their satr. For this reason it is declared in Nawazil that women should learn Qur'an from women only, as far as possible. Learning of Qur'an from men should be as a last resort only.Sahihs of Bukhari and Muslim have quoted a hadith which says that while offering prayers if someone passes in front, he should be warned with a loud voice by saying Subhan Allah by men, but the women should not make any sound, and instead hit the back of the palm with the other for warning.The issue of women's voiceIs women's voice included in their satr per se, and it's causing to hear by non-Mahrams is prohibited? The jurists differ on this issue. In the books of Imam Shafi` i (رح) the voice of women is not included in their satr. In the case of Hanafi there are different views. Ibn Humam (رح) has included the voice in satr on the basis of statements in Nawazil. Because of this the call for prayer اذان by women is regarded makruh by Hanafi School. However, it is established by hadtth that the wives of the Holy Prophet ﷺ used to talk to non-Mahrams from behind the curtain even after the revelation of injunction of hijab. Keeping in view all the material on this point, what seems to be the correct position is that hearing the voice of a woman is impermissible only when and where it may create a fitnah, but where there is no such apprehension, it is allowed. (Jassas). However, the prudent way for women is to take care and avoid talking to non-Mahrams, even from behind the curtains, unless necessary. (Only Allah knows best)To go out wearing perfumeIt is also included in this injunction that when women go out of the house for some need, they should not wear any perfume, because that is also their hidden zinah, and it is impermissible to cause it to reach non-Mahrams. In a Oath reported by Tirmidhi from Abu Musa al-Ash` ari ؓ those women are declared bad who go out wearing perfume.Going out wearing decorated veil is also prohibitedImam Jassas (رح) has commented that when Qur'an has included even the sound of ornaments as the exposure of zinah زینۃ and declared it unlawful, then going out wearing decorated veil would be unlawful more strongly. By inference it is also clear that although the face of women is not included in her satr, but it is the pivotal point of zinah زینۃ ، hence, its hiding from the non-Mahrams is essential, except in cases of need. (Jassas). وَتُوبُوا إِلَى اللَّـهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَAnd repent to Allah 0 believers, all of you - 24:31.In this verse first the men have been enjoined to keep their eyes low, then the women are enjoined the same. After that women are directed to cover themselves before non-Mahrams. After enjoining these injunctions separately to men and women, now a combined instruction is given that the sexual desire is a delicate thing, and it remains concealed from others. But everything, concealed or open, is completely known to Allah. Therefore, if someone has erred in following the foregoing injunctions, he should beg Allah's pardon, feel repentant on his past deeds and make a firm resolve not to indulge in them again.
<h2 class="title">The Rulings of Hijab</h2><p>This is a command from Allah to the believing women, and jealousy on His part over the wives of His believing servants. It is also to distinguish the believing women from the women of the Jahiliyyah and the deeds of the pagan women. The reason for the revelation of this Ayah was mentioned by Muqatil bin Hayyan, when he said: "We heard -- and Allah knows best -- that Jabir bin `Abdullah Al-Ansari narrated that Asma' bint Murshidah was in a house of hers in Bani Harithah, and the women started coming in to her without lower garments so that the anklets on their feet could be seen, along with their chests and forelocks. Asma' said: `How ugly this is!' Then Allah revealed:</p><div class="text_uthmani arabic">وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ</div><p>(And tell the believing women to lower their gaze...)" And Allah says:</p><div class="text_uthmani arabic">وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ</div><p>(And tell the believing women to lower their gaze) meaning, from that which Allah has forbidden them to look at, apart from their husbands. Some scholars said that it is permissible for women to look at non-Mahram men without desire, as it was recorded in the Sahih that the Messenger of Allah was watching the Ethiopians playing with spears in the Masjid on the day of `Id, and `A'ishah the Mother of the believers was watching them from behind him and he was concealing her from them, until she got bored and went away.</p><div class="text_uthmani arabic">وَيَحْفَظْنَ فُرُوجَهُنَّ</div><p>(and protect their private parts). Sa`id bin Jubayr said: "From immoral actions." Abu Al-`Aliyah said: "Every Ayah of the Qur'an in which protecting the private parts is mentioned means protecting them from Zina, except for this Ayah --</p><div class="text_uthmani arabic">وَيَحْفَظْنَ فُرُوجَهُنَّ</div><p>(and protect their private parts), which means protecting them from being seen by anybody."</p><div class="text_uthmani arabic">وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا</div><p>(and not to show off their adornment except that which is apparent,) means, they should not show anything of their adornment to non-Mahram men except for whatever it is impossible to hide. Ibn Mas`ud said: "Such as clothes and outer garments," Meaning what the Arab women used to wear of the veil which covered their clothes and whatever showed from underneath the outer garment. There is no blame on her for this, because this is something that she cannot conceal. Similar to that is what appears of her lower garment and what she cannot conceal. Al-Hasan, Ibn Sirin, Abu Al-Jawza', Ibrahim An-Nakha`i and others also had the same view as Ibn Mas`ud.</p><div class="text_uthmani arabic">وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ</div><p>(and to draw their veils all over their Juyub) means that they should wear the outer garment in such a way as to cover their chests and ribs, so that they will be different from the women of the Jahiliyyah, who did not do that but would pass in front of men with their chests completely uncovered, and with their necks, forelocks, hair and earrings uncovered. So Allah commanded the believing women to cover themselves, as He says:</p><div class="text_uthmani arabic">يأَيُّهَا النَّبِىُّ قُل لاًّزْوَجِكَ وَبَنَـتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـبِيبِهِنَّ ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ</div><p>(O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks all over their bodies. That will be better, that they should be known, so as not to be annoyed) 33:59 And in this noble Ayah He said:</p><div class="text_uthmani arabic">وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ</div><p>(and to draw their (Khumur) veils all over their Juyub) Khumur (veils) is the plural of Khimar, which means something that covers, and is what is used to cover the head. This is what is known among the people as a veil. Sa`id bin Jubayr said:</p><div class="text_uthmani arabic">وَلْيَضْرِبْنَ</div><p>(and to draw) means to pull it around and tie it securely.</p><div class="text_uthmani arabic">بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ</div><p>(their veils all over their Juyub) means, over their necks and chests so that nothing can be seen of them. Al-Bukhari recorded that `A'ishah, may Allah be pleased with her, said: "May Allah have mercy on the women of the early emigrants. When Allah revealed the Ayah:</p><div class="text_uthmani arabic">وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ</div><p>(and to draw their veils all over their Juyub), they tore their aprons and Akhtamar themselves with them." He also narrated from Safiyyah bint Shaybah that `A'ishah, may Allah be pleased with her, used to say: "When this Ayah:</p><div class="text_uthmani arabic">وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ</div><p>(and to draw their veils all over their Juyub) was revealed, they took their Izars (waistsheets) and tore them at the edges, and Akhtamar themselves with them."</p><div class="text_uthmani arabic">وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِى إِخْوَانِهِنَّ أَوْ بَنِى أَخَوَتِهِنَّ</div><p>(and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers or their brother's sons, or their sister's sons,) All of these are a woman's close relatives whom she can never marry (Mahram) and it is permissible for her to show her adornments to them, but without making a wanton display of herself. Ibn Al-Mundhir recorded that `Ikrimah commented on this Ayah,</p><div class="text_uthmani arabic">وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ</div><p>(and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers...), "The paternal uncle and maternal uncle are not mentioned here, because they may describe a woman to their sons, so a woman should not remove her Khimar in front of her paternal or maternal uncle."With regard to the husband, all of this is for his sake, so she should try her best when adorning herself for him, unlike the way she should appear in front of others.</p><div class="text_uthmani arabic">أَوْ نِسَآئِهِنَّ</div><p>(or their women,) this means that she may also wear her adornment in front of other Muslim women, but not in front of the women of Ahl Adh-Dhimmah (Jewish and Christian women), lest they describe her to their husbands. This is prohibited for all women, but more so in the case of the women of Ahl Adh-Dhimmah, because there is nothing to prevent them from doing that, but Muslim women know that it is unlawful and so, would be deterred from doing it. The Messenger of Allah said:</p><div class="text_uthmani arabic">«لَا تُبَاشِرِ الْمَرْأَةُ الْمَرْأَةَ فَتَنْعَتَهَا لِزَوْجِهَا كَأَنَّهُ يَنْظُرُ إِلَيْهَا»</div><p>(No woman should describe another woman to her husband so that it is as if he is looking at her.) It was recorded in the Two Sahihs from Ibn Mas`ud.</p><div class="text_uthmani arabic">أَوْ مَا مَلَكَتْ أَيْمَـنُهُنَّ</div><p>(or their right hand possessions. ) Ibn Jarir said, "This means from among the women of the idolators. It is permissible for a Muslim woman to reveal her adornment before such a woman, even if she is an idolatress, because she is her slave-girl." This was also the view of Sa`id bin Al-Musayyib. Allah says;</p><div class="text_uthmani arabic">أَوِ التَّـبِعِينَ غَيْرِ أُوْلِى الإِرْبَةِ مِنَ الرِّجَالِ</div><p>(Tabi`in among men who do not have desire,) such as hired servants and followers who are not at the same level as the woman and are feeble-minded and have no interest in or desire for women. Ibn `Abbas said, "This is the kind of person who has no desire." `Ikrimah said, "This is the hermaphrodite, who does not experience erections." This was also the view of others among the Salaf. It was narrated in the Sahih from `A'ishah that a hermaphrodite, used to enter upon the family of the Messenger of Allah and they used to consider him as one of those who do not have desire, but then the Messenger of Allah came in when he was describing a woman with four rolls of fat in front and eight behind. The Messenger of Allah said,</p><div class="text_uthmani arabic">«أَلَا أَرَى هَذَا يَعْلَمُ مَا هَهُنَا لَا يَدْخُلَنَّ عَلَيْكُمْ»</div><p>(Lo! I think this person knows what is they are; he should never enter upon you.) He expelled him, and he stayed in Al-Bayda' and only came on Fridays to get food.</p><div class="text_uthmani arabic">أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُواْ عَلَى عَوْرَتِ النِّسَآءِ</div><p>(or children who are not aware of the nakedness of women. ) Because they are so young they do not understand anything about women or their `Awrah or their soft speech or their enticing ways of walking and moving. If a child is small and does not understand that, there is nothing wrong with him entering upon women, but if he is an adolescent or approaching adolescence, so that he knows and understands these things, and can make a distinction between who is beautiful and who is not, then he should not enter upon women. It was recorded in the Two Sahihs that the Messenger of Allah said:</p><div class="text_uthmani arabic">«إِيَّاكُمْ وَالدُّخُولَ عَلَى النِّسَاءِ»</div><p>(Avoid entering upon women.) It was said, "O Messenger of Allah, what do you think about the male in-laws" He said:</p><div class="text_uthmani arabic">«الْحَمْوُ: الْمَوْتُ»</div><p>(The male in-law is death.)</p><h2 class="title">The Etiquette of Women walking in the Street</h2><p>Allah's saying:</p><div class="text_uthmani arabic">وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ</div><p>(And let them not stamp their feet...) During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this. By the same token, if there is any other kind of adornment that is hidden, women are forbidden to make any movements that would reveal what is hidden, because Allah says:</p><div class="text_uthmani arabic">وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ</div><p>(And let them not stamp their feet...) to the end of it. From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume. Abu `Isa At-Tirmidhi recorded that Abu Musa, may Allah be pleased with him, said that the Prophet said:</p><div class="text_uthmani arabic">«كُلُّ عَيْنٍ زَانِيَةٌ، وَالْمَرْأَةُ إِذَا اسْتَعْطَرَتْ فَمَرَّتْ بِالْمَجْلِسِ فَهِيَ كَذَا وَكَذَا»</div><p>(Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such) -- meaning an adulteress. He said, "And there is a similar report from Abu Hurayrah, and this is Hasan Sahih." It was also recorded by Abu Dawud and An-Nasa'i. By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display. Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah , as he was coming out of the Masjid and men and women were mixing in the street, telling the women:</p><div class="text_uthmani arabic">«اسْتَأْخِرْنَ فَإِنَّهُ لَيْسَ لَكُنَّ أَنْ تَحْقُقْنَ الطَّرِيقَ، عَلَيْكُنَّ بِحَافَّاتِ الطَّرِيقِ»</div><p>(Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road.) The women used to cling to the walls so much that their clothes would catch on the walls.</p><div class="text_uthmani arabic">وَتُوبُواْ إِلَى اللَّهِ جَمِيعاً أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ</div><p>(And all of you beg Allah to forgive you all, O believers, that you may be successful.) means, practice what you are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength.</p>
The Rulings of HijabThis is a command from Allah to the believing women, and jealousy on His part over the wives of His believing servants. It is also to distinguish the believing women from the women of the Jahiliyyah and the deeds of the pagan women. The reason for the revelation of this Ayah was mentioned by Muqatil bin Hayyan, when he said: "We heard -- and Allah knows best -- that Jabir bin `Abdullah Al-Ansari narrated that Asma' bint Murshidah was in a house of hers in Bani Harithah, and the women started coming in to her without lower garments so that the anklets on their feet could be seen, along with their chests and forelocks. Asma' said: `How ugly this is!' Then Allah revealed:وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ(And tell the believing women to lower their gaze...)" And Allah says:وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ(And tell the believing women to lower their gaze) meaning, from that which Allah has forbidden them to look at, apart from their husbands. Some scholars said that it is permissible for women to look at non-Mahram men without desire, as it was recorded in the Sahih that the Messenger of Allah was watching the Ethiopians playing with spears in the Masjid on the day of `Id, and `A'ishah the Mother of the believers was watching them from behind him and he was concealing her from them, until she got bored and went away.وَيَحْفَظْنَ فُرُوجَهُنَّ(and protect their private parts). Sa`id bin Jubayr said: "From immoral actions." Abu Al-`Aliyah said: "Every Ayah of the Qur'an in which protecting the private parts is mentioned means protecting them from Zina, except for this Ayah --وَيَحْفَظْنَ فُرُوجَهُنَّ(and protect their private parts), which means protecting them from being seen by anybody."وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا(and not to show off their adornment except that which is apparent,) means, they should not show anything of their adornment to non-Mahram men except for whatever it is impossible to hide. Ibn Mas`ud said: "Such as clothes and outer garments," Meaning what the Arab women used to wear of the veil which covered their clothes and whatever showed from underneath the outer garment. There is no blame on her for this, because this is something that she cannot conceal. Similar to that is what appears of her lower garment and what she cannot conceal. Al-Hasan, Ibn Sirin, Abu Al-Jawza', Ibrahim An-Nakha`i and others also had the same view as Ibn Mas`ud.وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ(and to draw their veils all over their Juyub) means that they should wear the outer garment in such a way as to cover their chests and ribs, so that they will be different from the women of the Jahiliyyah, who did not do that but would pass in front of men with their chests completely uncovered, and with their necks, forelocks, hair and earrings uncovered. So Allah commanded the believing women to cover themselves, as He says:يأَيُّهَا النَّبِىُّ قُل لاًّزْوَجِكَ وَبَنَـتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـبِيبِهِنَّ ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ(O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks all over their bodies. That will be better, that they should be known, so as not to be annoyed) 33:59 And in this noble Ayah He said:وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ(and to draw their (Khumur) veils all over their Juyub) Khumur (veils) is the plural of Khimar, which means something that covers, and is what is used to cover the head. This is what is known among the people as a veil. Sa`id bin Jubayr said:وَلْيَضْرِبْنَ(and to draw) means to pull it around and tie it securely.بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ(their veils all over their Juyub) means, over their necks and chests so that nothing can be seen of them. Al-Bukhari recorded that `A'ishah, may Allah be pleased with her, said: "May Allah have mercy on the women of the early emigrants. When Allah revealed the Ayah:وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ(and to draw their veils all over their Juyub), they tore their aprons and Akhtamar themselves with them." He also narrated from Safiyyah bint Shaybah that `A'ishah, may Allah be pleased with her, used to say: "When this Ayah:وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ(and to draw their veils all over their Juyub) was revealed, they took their Izars (waistsheets) and tore them at the edges, and Akhtamar themselves with them."وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِى إِخْوَانِهِنَّ أَوْ بَنِى أَخَوَتِهِنَّ(and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers or their brother's sons, or their sister's sons,) All of these are a woman's close relatives whom she can never marry (Mahram) and it is permissible for her to show her adornments to them, but without making a wanton display of herself. Ibn Al-Mundhir recorded that `Ikrimah commented on this Ayah,وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ(and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers...), "The paternal uncle and maternal uncle are not mentioned here, because they may describe a woman to their sons, so a woman should not remove her Khimar in front of her paternal or maternal uncle."With regard to the husband, all of this is for his sake, so she should try her best when adorning herself for him, unlike the way she should appear in front of others.أَوْ نِسَآئِهِنَّ(or their women,) this means that she may also wear her adornment in front of other Muslim women, but not in front of the women of Ahl Adh-Dhimmah (Jewish and Christian women), lest they describe her to their husbands. This is prohibited for all women, but more so in the case of the women of Ahl Adh-Dhimmah, because there is nothing to prevent them from doing that, but Muslim women know that it is unlawful and so, would be deterred from doing it. The Messenger of Allah said:«لَا تُبَاشِرِ الْمَرْأَةُ الْمَرْأَةَ فَتَنْعَتَهَا لِزَوْجِهَا كَأَنَّهُ يَنْظُرُ إِلَيْهَا»(No woman should describe another woman to her husband so that it is as if he is looking at her.) It was recorded in the Two Sahihs from Ibn Mas`ud.أَوْ مَا مَلَكَتْ أَيْمَـنُهُنَّ(or their right hand possessions. ) Ibn Jarir said, "This means from among the women of the idolators. It is permissible for a Muslim woman to reveal her adornment before such a woman, even if she is an idolatress, because she is her slave-girl." This was also the view of Sa`id bin Al-Musayyib. Allah says;أَوِ التَّـبِعِينَ غَيْرِ أُوْلِى الإِرْبَةِ مِنَ الرِّجَالِ(Tabi`in among men who do not have desire,) such as hired servants and followers who are not at the same level as the woman and are feeble-minded and have no interest in or desire for women. Ibn `Abbas said, "This is the kind of person who has no desire." `Ikrimah said, "This is the hermaphrodite, who does not experience erections." This was also the view of others among the Salaf. It was narrated in the Sahih from `A'ishah that a hermaphrodite, used to enter upon the family of the Messenger of Allah and they used to consider him as one of those who do not have desire, but then the Messenger of Allah came in when he was describing a woman with four rolls of fat in front and eight behind. The Messenger of Allah said,«أَلَا أَرَى هَذَا يَعْلَمُ مَا هَهُنَا لَا يَدْخُلَنَّ عَلَيْكُمْ»(Lo! I think this person knows what is they are; he should never enter upon you.) He expelled him, and he stayed in Al-Bayda' and only came on Fridays to get food.أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُواْ عَلَى عَوْرَتِ النِّسَآءِ(or children who are not aware of the nakedness of women. ) Because they are so young they do not understand anything about women or their `Awrah or their soft speech or their enticing ways of walking and moving. If a child is small and does not understand that, there is nothing wrong with him entering upon women, but if he is an adolescent or approaching adolescence, so that he knows and understands these things, and can make a distinction between who is beautiful and who is not, then he should not enter upon women. It was recorded in the Two Sahihs that the Messenger of Allah said:«إِيَّاكُمْ وَالدُّخُولَ عَلَى النِّسَاءِ»(Avoid entering upon women.) It was said, "O Messenger of Allah, what do you think about the male in-laws" He said:«الْحَمْوُ: الْمَوْتُ»(The male in-law is death.)The Etiquette of Women walking in the StreetAllah's saying:وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ(And let them not stamp their feet...) During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this. By the same token, if there is any other kind of adornment that is hidden, women are forbidden to make any movements that would reveal what is hidden, because Allah says:وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ(And let them not stamp their feet...) to the end of it. From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume. Abu `Isa At-Tirmidhi recorded that Abu Musa, may Allah be pleased with him, said that the Prophet said:«كُلُّ عَيْنٍ زَانِيَةٌ، وَالْمَرْأَةُ إِذَا اسْتَعْطَرَتْ فَمَرَّتْ بِالْمَجْلِسِ فَهِيَ كَذَا وَكَذَا»(Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such) -- meaning an adulteress. He said, "And there is a similar report from Abu Hurayrah, and this is Hasan Sahih." It was also recorded by Abu Dawud and An-Nasa'i. By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display. Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah , as he was coming out of the Masjid and men and women were mixing in the street, telling the women:«اسْتَأْخِرْنَ فَإِنَّهُ لَيْسَ لَكُنَّ أَنْ تَحْقُقْنَ الطَّرِيقَ، عَلَيْكُنَّ بِحَافَّاتِ الطَّرِيقِ»(Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road.) The women used to cling to the walls so much that their clothes would catch on the walls.وَتُوبُواْ إِلَى اللَّهِ جَمِيعاً أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ(And all of you beg Allah to forgive you all, O believers, that you may be successful.) means, practice what you are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength.