Tafsir of Al-Ahzab 33:55

"There is no blame upon them..."

(There is no blame upon them concerning their fathers, nor their sons, nor their brothers, nor their brothers' sons, nor their sisters' sons)

This is an initiation to clarify those from whom they are not required to observe hijab (veiling). It has been narrated that when the verse of hijab was revealed, the fathers, sons, and relatives asked: "Are we also to speak to them from behind a veil, O Messenger of God?" Thus, this verse was revealed.

The apparent meaning is that there is no sin upon them in omitting hijab before their fathers, etc. This has been narrated from Qatada. Mujahid held that the meaning is: there is no blame upon them in removing the jilbab and displaying their adornment to those mentioned. Included in their ruling is every mahram relative by blood or nursing, according to what Ibn Sa'd narrated from al-Zuhri. Ibn Abi Shaybah and Abu Dawud narrated in their Nasikh from Ikrimah that it reached Ibn Abbas (may Allah be pleased with both of them) that Aisha (may Allah be pleased with her) observed hijab from al-Hasan (may Allah be pleased with him), so he said, "Verily, his seeing her is lawful."

The paternal uncle and maternal uncle were not mentioned because they are in the position of fathers, or because their mention was dispensed with by mentioning the sons of brothers and sisters. For the basis of not requiring hijab between them and the two groups (nephews/nieces) is exactly the same as between them and the paternal and maternal uncles due to the relationship of umuma (paternal uncle-hood) and khu’ula (maternal uncle-hood), as they are paternal aunts to the brothers' sons and maternal aunts to the sisters' sons.

Al-Sha'bi said: "They were not mentioned, even though they are mahrams, so that they would not describe her to their own sons, who are not mahrams." Ibn Jarir and Ibn al-Mundhir narrated something similar from Ali (may Allah be pleased with his face). Al-Sha'bi and Ikrimah disliked for a woman to remove her khimar in the presence of her paternal or maternal uncle, fearing he might describe her to his son. This opinion, in my view, is weak, because this (possibility) applies to all women who are not mahram mothers, and I do not view the narration from Ali (may Allah be pleased with his face) to be authentic.

(Nor their women) meaning, the believing women, according to what is narrated from Ibn Abbas, Ibn Zayd, and Mujahid. The attribution to them is based on the fact that they are of their religion; therefore, they must observe hijab from non-Muslim women, even if they are People of the Book. In al-Bahr, it is stated that "their women" includes mothers, sisters, all female relatives, and those connected to them who serve them or are in charge of their needs.

(Nor those whom their right hands possess) Its apparent meaning includes male and female slaves. Ibn Mardawayh narrated this from Ibn Abbas, and Imam al-Shafi'i held this view. Al-Khafaji said: The school of Abu Hanifah is that it is specific to female slaves. Based on the apparent meaning, the mukattab (slave with a contract of manumission) is excluded. Abu Hayyan said: "The Prophet (may Allah bless him and grant him peace) commanded that the veil be drawn against him, and Umm Salama did so with her mukattab, Nabhan."

(And fear Allah) in all that you do and omit, especially regarding what you have been commanded and what you have been forbidden. In al-Bahr, it is noted that there is an omission in the discourse; the estimated meaning is: "Confine yourselves to this, and fear Allah, the Exalted, regarding it, lest you transgress it to something else." Shifting the speech from the third person to the second person contains an additional emphasis in the request for taqwa (piety) from them.

(Verily, Allah is ever, over all things, a Witness) Nothing hidden is concealed from Him, and circumstances do not vary in His knowledge, so He, the Exalted, recompenses deeds according to their nature.

Regarding the sanctity of seeing their persons (bodies/forms) even when veiled, some have held it to be prohibited. This has been attributed to Qadi Iyad, whose wording is: "The imposition of hijab is something specific to them; thus, it is a duty upon them without dispute regarding the face and hands. It is not permissible for them to uncover these in testimony or otherwise, nor to display their forms—even if they are veiled—except for what necessity demands." Therefore, he used as evidence what is in al-Muwatta: that when Umar (may Allah be pleased with him) died, the women shielded Hafsah so that her form would not be seen, and that Zaynab bint Jahsh had a canopy (qubba) placed over her bier to conceal her form.

This was critiqued by al-Hafiz Ibn Hajar, who said: "There is no evidence in what he mentioned for his claim that this is mandatory upon them. They used to perform Hajj and Tawaf after the Prophet (may Allah bless him and grant him peace), and the Companions and those after them would hear Hadith from them while they were veiled in body, though not in form." I hold the opinion that veiling the form is superior; thus, it is not far-fetched to say it is recommended for them and requested of them more than others. In al-Bahr, it is mentioned that Umar (may Allah be pleased with him) held the view that no one should attend the funeral of Zaynab except a mahram, in observance of hijab. Asma bint Umays pointed out to him that she could be shielded in the bier by a canopy placed over it, and informed him that she had seen this in the land of Abyssinia, so Umar (may Allah be pleased with him) did so. It is narrated that this was also done for the funeral of Fatima, the daughter of the Messenger of Allah (may Allah bless him and grant him peace).