Tafsir of An-Nur 24:30-31

Surah An-Nur (The Light): Verses 30–31

[30] Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is acquainted with what they do.

[31] And tell the believing women to lower their gaze and guard their private parts and not display their beauty except what is apparent of it...

It is commanded specifically to the believers because obligations concerning lowering the gaze and guarding the private parts are branches of Islam. Believers are commanded to them directly, whereas disbelievers are commanded with prerequisites that lead to these obligations. Although disbelievers are equally deserving of punishment for neglecting them, the believer is capable of this obedience without preliminary steps, while the disbeliever requires prior action on his part, which does not negate the obligation upon him.

Allah commanded men to lower their gaze and guard their private parts, and He commanded women with the like, adding to them the command not to display their adornments except to specific groups.

Issues regarding {to lower their gaze} (يَغُضُّوا مِنۡ أَبۡصَٰرِهِمۡ):

Issue 1: The Meaning of Min (مِنۡ)

• The Majority View: The particle min (مِنۡ) here is for partiality (tab'īd), meaning to lower the gaze from what is forbidden and restrict it to what is permissible.
• Al-Akhfash's View: It can be an extra/superfluous particle (zā'idah), similar to verses like {There is no god for you other than Him} (Al-A'rāf: 85) and {And there is no protector of you from Him} (Al-Hāqqah: 47). Sibawayh rejected this view.
  • Response to the objection: If min is superfluous, why is it used for lowering the gaze but not for guarding the private parts?
  • Answer: This indicates that the command regarding sight is broader. One may look at the hair and chest of female relatives (mahārim), and at slave girls being presented for inspection, whereas the command concerning the private parts is restrictive. The difference is clear: looking is permitted except for what is specifically excluded, while sexual intercourse is forbidden except for what is specifically permitted (marriage).
• Another View: {to lower their gaze} means to diminish their looking (yunqisū min naẓarihim). If the eye is prevented from performing its function, it is considered lowered/restricted. In this sense, ghadd (lowering) is used transitively, as in "I diminished his status" (ghadaḍtu min qadrihi).

Issue 2: Categories of 'Awrah (Nudity/Intimate Parts)

There are four categories of ‘awrah:

1. Man to Man: A man may look at all parts of another man's body except his ‘awrah. The ‘awrah is generally considered to be between the navel and the knee.
   • Disagreement: Abu Hanifa considers the knee to be ‘awrah. Malik considers the thigh not to be ‘awrah.
   • Evidence (for the thigh being ‘awrah): The narration from Hudhayfah that the Prophet (PBUH) passed him in the mosque while his thigh was uncovered, and the Prophet said, "Cover your thigh, for it is part of the ‘awrah." He also told Ali (RA): "Do not expose your thigh, nor look at the thigh of the living or the dead."
   • If looking at the face or other parts provokes lust or fear of temptation (e.g., looking at a beardless youth), it is forbidden.
   • It is impermissible for a man to lie down next to another man, even on opposite sides of the bed, based on the Prophet's saying: "A man should not be intimate with another man under one garment, nor a woman with another woman under one garment." Embracing and kissing the face (except for one's child out of compassion) are disliked (tukrah), while shaking hands is recommended.

2. Woman to Woman: Similar to man to man: she may look at everything except what is between the navel and the knee. This is forbidden if fear of temptation exists, and sharing a bed is impermissible.
   • Regarding a non-Muslim woman (Dhimmiyyah) looking at a Muslim woman: Some say it is permissible like Muslim woman to Muslim woman. The sounder view is that it is not permissible because she is a non-relative in religion, and Allah says {or their women} (referring to the believing women).

3. Woman to Man (The Woman is a Stranger - Ajnabiyyah):
   • If she is free: Her entire body is ‘awrah. He may only look at her face and palms (up to the wrists). This is because she needs to show her face for transactions and her hands for giving and taking. Some scholars hold that the back of the hand is also ‘awrah.

• Regarding looking at the face and palms (if permissible): * Case 1: No purpose and no temptation: It is not permissible to intentionally look at a stranger's face without a purpose. If the gaze falls upon her accidentally, he must lower his gaze immediately, based on {Tell the believing men to lower their gaze}. Some say one accidental glance is permissible if there is no temptation (Abu Hanifa's view). Repeating the look is forbidden due to {Indeed, the hearing, the sight and the heart—every one of those [faculties] will be questioned by Allah} (Al-Isrā': 36) and the Prophet's saying: "O Ali, do not follow one glance with another, for the first is excused, but the second is not." * Case 2: Purpose but no temptation: This includes: * Intending marriage: He may look at her face and palms (as narrated in Hadith regarding the Ansar woman). * Buying a slave girl: He may look at what is not ‘awrah. * During a transaction: To identify her when necessary. * Bearing witness: To identify her (but not other parts). * Case 3: Temptation exists: This is forbidden. The Prophet (PBUH) said: "The eyes commit adultery."

• Regarding looking at the body (if forbidden): Exceptions exist: * Medical necessity: A trustworthy doctor may look for treatment (like a circumciser looking at the area). * Bearing witness: Intentionally looking at the private parts of adulterers to testify to the adultery, or looking at the private parts for birth testimony, or the breasts for nursing testimony. (Al-Istakhri disagreed, arguing that adultery should be concealed, and women's testimony suffices in birth/nursing cases). * Rescue: If she is drowning or burning, he may look to save her.

• If the stranger is a slave girl (Ammah): Some say her ‘awrah is between the navel and the knee. Others say it is whatever is not usually exposed for service (mihnah). Thus, her head, forearms, shins, neck, and chest are not ‘awrah. The back, stomach, and parts above the forearms are subject to dispute. Touching her is forbidden in all cases (even for cupping or applying kohl), as touch is stronger than sight (touching causes seminal emission, breaking the fast, while looking does not). Abu Hanifa permits touching what is permissible to look at.

4. Woman to Man (Relative by Mahram Status): Her ‘awrah is between the navel and the knee (like a man to a man). Others say it is what is not revealed during service (mihnah), which is Abu Hanifa's view.

5. Woman to Man (Enjoyed Sexual Relation - Mustamta'ah): This includes a wife or a slave girl with whom intercourse is lawful. He may look at her entire body, even her private parts. However, looking at the private parts (hers or his own) is disliked (yukrah), as it is reported to cause blindness (ṭamās). Some say looking at her private parts is forbidden, regardless of whether she is a concubine (qaynah), promised freedom (muddabarah), mother of a child (umm walad), or mortgaged.
   • If she is a Magian, apostate, idolater, jointly owned, married, or a contract-bound slave (mukatabah), she is treated as a stranger (ajnabiyyah).

Issues regarding the Man's 'Awrah to the Woman:

• If he is a stranger to her: His ‘awrah is between the navel and the knee. Another view holds it is his entire body except the face and palms, similar to her ‘awrah to him. The first view is sounder because the woman's body is inherently ‘awrah (proven by her prayer being invalid if uncovered), whereas the man's body is not.
• She is forbidden from intentionally looking if she fears temptation, and from repeating a look at his face, based on the narration of Umm Salamah regarding Ibn Umm Maktum (the blind companion) being asked to remain veiled, as the Prophet (PBUH) asked, "Are you two blind? Do you not see him?"
• If he is her relative (mahram): His ‘awrah is between the navel and the knee.
• If he is her husband or master: She may look at his entire body, though looking at the private parts is disliked, similar to his looking at hers.
• A man is forbidden from sitting naked in a room even if only his ‘awrah is covered, because the Prophet (PBUH) said: "Allah is more deserving of modesty from you." He also said: "Beware of nakedness, for you have companions who do not leave you except when you relieve yourself or when a man is intimate with his family."

Issue 3: Deeper Meaning of Lowering the Gaze

Al-Shibli was asked about {to lower their gaze} and replied: "The gaze of the heads [eyes] from the forbidden things, and the gaze of the hearts from everything other than Allah Almighty."

This means guarding them from what is unlawful. Abu al-'Aliyah said that every instance of {and guard their private parts} in the Qur'an refers to guarding against fornication/adultery, except in the verse {lowering their gaze and guarding their private parts} (An-Nur: 31), which means not letting anyone look at them. This latter view is weak as it restricts the meaning without textual evidence.

The apparent meaning is guarding them from everything Allah has forbidden: fornication, touching, and looking. If looking is prohibited, then touching and intercourse (which are more severe) are also implied, just as {Do not say to them [even] 'uff'} (Al-Isrā': 23) implies prohibition of harsher actions like striking or cursing.

This means adherence to these commands is purer and cleaner for them, as it is a means by which they are purified and deserve praise and commendation. Allah specified the believers in the address because He intended their purification through this. This purity is not fitting for a disbeliever.

The ruling is as stated previously.

• Objection: Why was lowering the gaze mentioned before guarding the private parts for women, just as it was for men?
• Answer: Because looking is the precursor to adultery and the harbinger of immorality, and the trial associated with it is more severe and frequent, making restraint difficult.

This is a ruling mostly specific to women, although it is generally forbidden for men to display their adornments (jewelry, fine clothing) to strange women due to the temptation it causes.

Issue 1: Meaning of "Their Beauty/Adornment" (Zīnah)

Zīnah refers both to the natural beauty Allah created and to acquired adornments (fine clothing, jewelry, etc.).

• Some scholars deny that natural features are included in Zīnah, arguing one does not say a person's creation is "their adornment." It applies only to acquired things like kohl or dye.
• The closer view: Natural features are included.
  1. Many women possess natural beauty that stands alone as an adornment; restricting the term excludes them. Including natural features fulfills the generality of the term while not excluding acquired adornments.
  2. The subsequent command {and let them draw their veils over their bosoms} indicates that Zīnah includes natural features, as the veil is commanded to cover the natural features (neck, chest, hair).

• Those who limit Zīnah to acquired things list three categories:
  1. Dyes/Cosmetics: Kohl, dyeing eyebrows with wasmāh, coloring cheeks with ghamrah, and henna on hands and feet.
  2. Jewelry: Rings, bracelets, anklets, armlets, necklaces, crowns, shawls, and earrings.
  3. Clothing: As indicated by {Take your adornment at every mosque} (Al-A'rāf: 31), referring to garments.

Issue 2: Meaning of "Except what is apparent of it" (إِلَّا مَا ظَهَرَ مِنۡهَا)

• If Zīnah includes natural features (The Majority View): Al-Qaffāl said this means what is customarily revealed by habit. For women, this is the face and palms. For men, it is the extremities (parts of the face, hands, and feet). They are commanded to cover what necessity does not require exposing, and permitted to expose what is habitually exposed due to necessity, reflecting the ease of the Islamic Law. Since exposing the face and palms is almost necessary, there is consensus they are not ‘awrah.
  • Regarding the foot: Its exposure is not necessary, so there is disagreement on whether it is ‘awrah. The sounder view is that it is ‘awrah, like the back of the foot.
  • Regarding the voice: The sounder view is that it is not ‘awrah, as the Prophet's wives narrated reports to men, requiring them to speak.

• If Zīnah excludes natural features (Acquired Adornments): Allah mentioned adornments specifically because there is no dispute that looking at them is permissible when they are not attached to the woman's body. Prohibiting looking at them when attached to her body is an emphasis on the sanctity of looking at her body parts. Under this view, looking at the adornments of the face (like tattoos/dye) and body (like henna/rings) and clothing is permissible, because covering them causes hardship, as women must use their hands and need to uncover their faces for testimony, marriage, etc.

Issue 3: Exemption for Slave Girls (Imā’)

There is consensus that the phrase {except what is apparent of it} applies only to free women (ḥarā'ir) and not slave girls. The reason is clear: a slave girl is property, and complete inspection is necessary for buying and selling her, unlike a free woman.

Khumur is the plural of khimār (head covering/veil). The commentators state that women in the Jāhiliyyah used to fasten their veils behind them, leaving their necks and chests exposed in the front. They were commanded to draw their veils over their juyūb (openings/necklines) to cover their necks, chests, and the surrounding hair and jewelry (earrings, necklaces). The word ḍarb (striking/drawing) implies emphasis on placement, and the bā’ implies attachment/adhesion.

• Aisha (RA) narrated: "I have never seen better women than the women of the Ansar. When this verse was revealed, every one of them tore a piece from her mart (outer garment) and covered her head with it, so they woke up with crows [black coverings] on their heads."

After discussing general adornment, Allah addresses the hidden adornment that must not be shown to strangers. This hidden adornment must be concealed from everyone, except for twelve categories of people:

1. Their husbands.
2. Their fathers (including grandfathers on both paternal and maternal sides).
3. Their husbands' fathers.
4. Their sons and their husbands' sons (including grandchildren, descending).
5. Their brothers (full, paternal, or maternal).
6. Their brothers' sons.
7. Their sisters' sons. (These are all mahārim—unmarriageable kin).

Question 1: Can a mahram see more of a slave girl or a non-Muslim woman than a believing woman? If a man owns a woman who is his mahram (e.g., a relative), he may look at her stomach and back without lust, due to the special status of ownership, though there is scholarly difference on this point.

Question 2: What about the paternal uncle ('amm) and maternal uncle (khāl)? The apparent view is that they are treated like other mahārim (permissible to look at), which is the view of Al-Hasan al-Basri, as the verse does not mention kinship through nursing, which is analogous to lineage. The verse in Al-Ahzab {nor to their fathers} does not mention uncles, suggesting they are included by implication, or perhaps they were omitted so that the uncle would not describe his niece to his son (who is not her mahram), highlighting the need for caution.

8. Their wives' female relatives (i.e., the wives' mothers, daughters, etc., though this is usually covered under other categories).
9. Or their women (أَوۡ نِسَآئِهِنَّ): Two views:
   • It means women who share their religion (i.e., believing women). Ibn Abbas stated a Muslim woman should not undress before non-Muslim women, except for what she shows strangers, unless the other woman is her slave girl. Umar forbade Jewish and Christian women from entering public baths with Muslim women.
   • It means all women (the dominant view). The first view is interpreted as recommended (mustaḥabb).

10. Or what their right hands possess (أَوۡ مَا مَلَكَتۡ أَيۡمَٰنُهُنَّ): This includes male and female slaves.
    • Some follow the literal meaning, stating they may show their adornments to their male slaves as they do to their mahārim. This is narrated from Aisha and Umm Salamah, supported by the Hadith where the Prophet (PBUH) told Fatima that her slave girl could see her unveiled because "it is only your father and your slave." Mujahid said the Mothers of the Faithful did not veil from their contract-bound slaves as long as they owed any money. Aisha allowed her slave to look while she combed her hair.
    • The opposing view (Abu Hanifa): The slave may not look at his mistress's hair. Evidence: The prohibition of a woman traveling more than three days without a mahram (a slave is not a mahram), implying he cannot be trusted with her appearance. Also, ownership of a man over a female slave does not permit what ownership of a woman over a male slave does not permit (i.e., sexual enjoyment). Since the prohibition on the slave marrying his mistress is temporary, he is treated like a stranger.
    • Conclusion on slaves: The apparent meaning suggests female slaves are included. The repetition of {or their women} and {or what their right hands possess} is to clarify that the permission extends to both free women and slave women accompanying them.

11. Or the followers among men who have no sexual desire (أَوِ ٱلتَّٰبِعِينَ غَيۡرِ أُوْلِى ٱلۡإِرۡبَةِ مِنَ ٱلرِّجَالِ):
    • Issue 1: Who are they? They are those who follow for food, are simpletons, or elderly pious men who lower their gaze. Eunuchs or the impotent might still have desire for non-sexual enjoyment, so the intended meaning must be those known to have no desire in any form of enjoyment. Scholars differed based on three criteria: poverty/need, idiocy/childishness, or old age/lack of libido.
    • The narration concerning the mukhannath (effeminate man) who described women to Umm Salamah: The Prophet (PBUH) initially allowed him in, thinking he had no desire, but when he described women's attributes, the Prophet forbade him entry, realizing he possessed knowledge/desire related to women.
    • Regarding the castrated (khasi) and the gelded (majbūb): There are three views: permission for hidden adornment with both; prohibition for both; or prohibition for the castrated but permission for the gelded.

• Issue 2: Meaning of Irba (ٱلۡإِرۡبَةِ): It means need, strong inclination, or desire for something. Irba in relation to women means sexual need.

• Issue 3: Reading of Ghayr (غَيۡرِ): It is read in the accusative (as an exception/state) or the genitive (as an adjective).

12. Or the children who have not yet discovered the private parts of women (أَوِ ٱلطِّفۡلِ ٱلَّذِينَ لَمۡ يَظۡهَرُواْ عَلَىٰ عَوۡرَٰتِ ٱلنِّسَآءِ):
    • Issue 1: Meaning of Ṭifl (ٱلطِّفۡلِ): Used here for the genus/species, implying plurality.
    • Issue 2: Meaning of Ẓuhūr (يَظۡهَرُواْ):
      • Knowledge: Not comprehending what the ‘awrah is (Ibn Qutaybah's view).
      • Dominance/Ability: Not reaching the age to be capable of intercourse (Al-Farrā' and Al-Zajjāj's view).
    • Issue 3: Ruling for the child: If the child is too young to notice female ‘awrah, there is no restriction. If he is old enough to notice but still young, the woman must cover what is between her navel and knee. There is disagreement on whether she must cover more, as the pen of accountability has not yet been lifted from him, or because women might desire him (as he is young). The term Ṭifl covers him until puberty.
    • Regarding the elderly: If he retains desire, he is like a young man. If he has no desire, there are two views: (1) Hidden adornment is permissible, and only the area between the navel and knee is ‘awrah. (2) The entire body is ‘awrah except the apparent adornments.

Summary of Ranks (Hasan's view):

1. Husband: Has the highest sanctity; everything is permissible.
2. Sons, Fathers, Brothers, Grandfathers, Husband's Father, and all Mahārim (including nursing kin): They may see the hair, chest, shins, arms, etc.
3. Followers without desire and the woman's slave: A young woman may stand before them in a thick outer garment and veil, but not a light wrap (milḥafah). They should not see her hair or skin. Covering is better in all cases. A young woman must wear a full outer garment (jilbāb) before a stranger.

Ibn Abbas and Qatadah said this refers to a woman walking past men and stamping her foot so the sound of her anklet might be heard. For a man dominated by sexual desire, hearing the anklet sound acts as an added incentive to look at them. Allah explains the reason: {so that what they hide of their adornments may be known}, indicating the prohibition is aimed at making known their hidden adornments (jewelry, etc.).

Benefits of the Verse:

1. If listening to a sound indicating adornment is forbidden, then revealing the adornment itself is more certainly forbidden.
2. A woman is forbidden from raising her voice in speech so that strangers can hear it, as her voice is closer to temptation than the sound of her anklet. This is why women's calls to prayer (adhān) are disliked.
3. The verse indicates that looking at her face with desire is forbidden, as it is closer to temptation.

Issue 1: Repentance (Tawbah)

1. Allah advises all believers to repent and seek forgiveness because the weak servant cannot perfectly adhere to all divine commands, and some shortcoming is inevitable. Success is promised upon repentance.
2. Ibn Abbas said: Repent from what you used to do in the Jāhiliyyah so that you may be happy in this world and the next.
   • Objection: Repentance is already fulfilled by embracing Islam, which wipes out past sins. Why command this repentance?
   • Answer: Some scholars say that if one sins and repents, they must renew that repentance every time they remember the sin, as they must persist in regret until they meet their Lord.

Issue 2: Reading of Ayyuh (أَيُّهَ) It is read with a ḍammah on the hā’. The original vowel was fatḥah (before the alif), but when the alif was dropped due to the meeting of two silent letters, the vowel of the preceding letter was adopted.

Issue 3: Meaning of La'alla (لَعَلَّكُمۡ) The explanation of la'alla (perhaps/that) has been covered previously in Surah Al-Baqarah regarding {Worship your Lord... that you may become righteous}.

[32] And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them out of His bounty. And Allah is All-Encompassing, All-Knowing.