"And tell the believing women to lower their gaze..."
Women are also commanded to lower their gaze. It is not permissible for a woman to look at a non-mahram man from below his navel to his knee. If she feels desire, she must lower her gaze entirely. She may not look at another woman except in the same manner. Lowering her gaze from non-mahram men is fundamentally better and more virtuous for her.
This is supported by the hadith of Ibn Umm Maktum, narrated by Umm Salama (may Allah be pleased with her), who said: "I was with the Messenger of Allah (ﷺ) along with Maymuna, when Ibn Umm Maktum approached—this was after we were commanded to observe the hijab. He entered, and the Prophet (ﷺ) said, 'Veil yourselves from him.' We said, 'O Messenger of Allah, is he not blind and cannot see us?' He replied, 'Are you both blind? Do you not see him?'"
If you ask: Why was lowering the gaze mentioned before guarding the private parts?
I say: Because the gaze is the messenger of adultery and the scout of immorality. The trial regarding it is more severe and frequent, and one can hardly guard against it.
"Their adornment" (al-zinah): This refers to what a woman uses to adorn herself, such as jewelry, kohl, or dye. What is apparent of this—such as a ring, a signet ring, kohl, and dye—there is no harm in showing to non-mahrams. What is hidden—such as bracelets, anklets, armlets, necklaces, crowns, scarves, and earrings—must not be shown except to those mentioned [in the verse].
The mention of "adornment" rather than the "sites of adornment" is to emphasize the command for modesty and covering. This is because these adornments are located on parts of the body that are not permissible for others to see: the forearm, the calf, the upper arm, the neck, the head, the chest, and the ear. By forbidding the display of the adornment itself, it is understood that if looking at the adornment is forbidden because it is attached to those sites, then looking at the sites themselves is even more strictly forbidden and firmly prohibited. This serves as evidence that women should be cautious in covering themselves and fear Allah regarding exposing these areas.
If you ask: What about hairpieces (qaramil)? Is it permissible for these [men] to look at them?
I say: Yes.
If you ask: Is their site not the back, and it is not permissible for them to look at her back or stomach? And sometimes the hair falls such that the hairpieces align with what is below the navel?
I say: The matter is as you say, but the case of hairpieces is different from other jewelry because they are only placed over clothing. It is permissible for non-mahrams to look at the garment covering the back and stomach, let alone these [mahrams]. However, if the garment is thin and describes the body, it is not permissible to look at it, and thus not permissible to look at the hairpieces placed upon it.
If you ask: What is meant by the "site of adornment"? Is it the entire limb, or the specific place the adornment touches?
I say: The correct view is that it is the entire limb, as I have explained regarding the sites of hidden adornment. Similarly, for the sites of apparent adornment: the face is the site of kohl in the eyes, dye (wasma) on the eyebrows and mustache, and rouge (ghamra) on the cheeks. The hand and foot are the sites of the ring, signet ring, and henna dye.
If you ask: Why was there a general concession for apparent adornment?
I say: Because covering them causes hardship. A woman cannot avoid using her hands for tasks, and she has a need to uncover her face, especially for testimony, legal proceedings, and marriage. She is forced to walk in the streets, exposing her feet, especially the poor among them. This is the meaning of His saying: "Except what is apparent of it," meaning what custom and nature dictate must be apparent, and the origin of which is appearance.
The concession for hidden adornment for those mentioned [in the verse] is due to the necessity of their interaction and mixing, the low expectation of temptation from them, and the natural aversion in human nature toward physical contact with close relatives. Furthermore, a woman needs their company during travel for dismounting, riding, and other such needs.
"And let them draw their head-coverings over their bosoms (juyubihinna)": Their garments used to be wide, revealing their necks, chests, and surrounding areas. They used to let their head-coverings hang behind them, leaving these areas exposed. They were commanded to let them hang from the front to cover them. It is also possible that "juyub" refers to the chests themselves, named after what is adjacent to and touches them.
Regarding this, Aisha (may Allah be pleased with her) said: "I have never seen women better than the women of the Ansar. When this verse was revealed, each of them stood up, took her patterned wrap, tore it, and covered her head with it, appearing as if they had crows on their heads."
"Their women": These are the believing women. It is not permissible for a believing woman to be undressed in front of a polytheist or a woman of the People of the Book, according to Ibn Abbas. The apparent meaning is that "their women" and "what their right hands possess" refers to those in their company and service—whether free women, slave women, or other women—all are equal in the permissibility of looking at one another. Some say "what their right hands possess" includes both males and females.
Aisha (may Allah be pleased with her) permitted her slave to look at her, telling Dhakwan: "When you place me in the grave and leave, you are free." Sa'id ibn al-Musayyib held the same view, but later retracted it, saying: "Do not let the verse of An-Nur deceive you, for it refers to slave girls." This is the correct view, for a woman's male slave is like a non-mahram to her, whether he is a eunuch or not.
"Or those who have no physical desire (al-irbah)": This refers to those who follow you to get some of your leftover food, having no interest in women because they are simple-minded and know nothing of such matters. Or, they are righteous old men who lower their gaze when with women, or they are impotent.
"And let them not stamp their feet to make known what they conceal of their adornment": A woman used to strike the ground with her foot so her anklet would jingle, letting it be known that she was wearing one. It is said she would strike one foot against the other to show she was wearing two anklets. If they are forbidden from revealing the sound of jewelry after being forbidden from revealing the jewelry itself, it is known that the prohibition against revealing the sites of the jewelry is even more emphatic.
"And turn to Allah in repentance, all of you, O believers": Allah’s commands and prohibitions in every matter are such that the weak servant can hardly observe them perfectly. Even if he strives, he is not free from shortcomings. Therefore, He advised all believers to repent and seek forgiveness, promising success if they do so. Ibn Abbas said: "Repent for what you used to do in the Age of Ignorance, that you may prosper in this world and the Hereafter."
If you ask: Repentance is perfected by Islam, and Islam wipes away what came before it, so what is the meaning of this repentance?
I say: It means what the scholars say: whoever commits a sin and then repents, it is incumbent upon him, every time he remembers it, to renew his repentance, for he must persist in his remorse and resolve until he meets his Lord.
