Sura-24 [ An Nur madina 102]
The Quranic Text & Ali’s version
قُل
لِّلْمُؤْمِنِينَ
يَغُضُّوا مِنْ
أَبْصَارِهِمْ
وَيَحْفَظُوا
فُرُوجَهُمْ...
24:30. Say to the believing men that they should lower their gaze and guard their modesty:
C2983. The rule of modesty applies to men as well as women. A brazen stare by a man at a woman (or even at a man) is a breach of refined manners.
Where sex is concerned, modesty is not only "good form": it is not only to guard the weaker sex, but also to guard the spiritual good of the stronger sex.
...ذَلِكَ أَزْكَى لَهُمْ...
that will make for greater purity for them:
...إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ ﴿٣٠﴾
and Allah is well acquainted with all that they do.
وَقُل
لِّلْمُؤْمِنَاتِ...
24:31. And say to the believing women
...يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ ...
that they should lower their gaze and guard their modesty;
C2984. The need for modesty is the same in both men and women. But on account of the differentiation of the sexes in nature, temperaments, and social life, a greater amount of privacy is required for women than for men, especially in the matter of dress and the uncovering of the bosom.
...وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا...
that they should not display their beauty and ornaments except what (must ordinarily) appear thereof;
C2985. Zinat means both natural beauty and artificial ornaments.
I think both are implied here, but chiefly the former. The woman is asked not to make a display of her figure except to the following classes of people:
- her husband,
- her near relatives whom a certain amount of neglige' is permissible;
- her women,
- slaves, male and female, as they would be in constant attendance; but this item would now be blank, with the abolition of slavery;
- men who are free from sexual desire and who usually frequent the houses; and
- infants or small children before they get a sense of sex. Cf. also 33: 59.
...وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ...
that they should draw their veils over their bosoms
...وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا...
and not display their beauty except
...لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاء بُعُولَتِهِنَّ...
to their husbands, their fathers, their husbands' fathers,
...أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاء بُعُولَتِهِنَّ...
their sons, their husbands' sons,
...أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ ...
their brothers or their brothers' sons, or their sisters' sons,
...أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ...
or their women, or the slaves whom their right hands possess,
...أَوِ التَّابِعِينَ غَيْرِ أُوْلِي الْإِرْبَةِ مِنَ الرِّجَالِ...
or male servants free of physical needs,
...أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاء...
or small children who have no sense of the shame of sex;
...وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ...
and that they should not strike their feet in order to draw attention to their hidden ornaments.
C2986. It is one of the tricks of showy or unchaste women to tinkle their ankle ornaments, to draw attention to themselves,
...وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ ﴿٣١﴾
And O ye Believers! turn ye al together towards Allah, that ye may attain Bliss.
C2987. While all these details of the purity and good form of domestic life are being brought to our attention, we are clearly reminded that the chief object we should hold in view is our spiritual welfare.
All our brief life on this earth is a probation, and we must make our individual, domestic, and social life all contribute to our holiness, so that we can get the real success and bliss which is the aim of our spiritual endeavour. (R).
Other versions:
(24:30)TELL the believing men to lower their gaze and to be mindful of their chastity: 36 this will be most conducive to their purity - [and,] verily, God is aware of all that they do.
(24:31) 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; 37 hence, let them draw their head-coverings over their bosoms. 38 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, 3 ' 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. 40 And [always], O you believers - all of you - turn unto God in repentance, so that you might attain to a happy state! 41
[[ Asad’s notes - 37 My interpolation of the word "decently" reflects the interpretation of the phrase ilia ma zahara minha by several of the earliest Islamic scholars, and particularly by Al-Qiffal (quoted by Razi), as "that which a human being may openly show in accordance with prevailing custom (al-'adah al-jariyah)". Although the traditional exponents of Islamic Law have for centuries been inclined to restrict the definition of "what may [decently] be apparent" to a woman's face, hands and feet - and sometimes even less than that - we may safely assume that he meaning of ilia ma zahara minha is much wider, and that the deliberate vagueness of this phrase is meant to allow for all the time-bound changes that are necessary for man's moral and social growth. The pivotal clause in the above injunction is the demand, addressed in identical terms to men as well as to women, to "lower their gaze and be mindful of their chastity": and this determines the extent of what, at any given time, may legitimately - i.e., in consonance with the Qur'anic principles of social morality - be considered "decent" or "indecent" in a
person's outward appearance.
38 The noun khimar (of which khumur is the plural) denotes the head-covering customarily used by Arabian women before and after the advent of Islam. According to most of the classical commentators, it was worn in pre-Islamic times more or less as an ornament and was let down loosely over the wearer's back; and since, in accordance with the fashion prevalent at the time, the upper part of a woman's tunic had a wide opening in the front, her breasts were left bare. Hence, the injunction to cover the bosom by means of a khimar (a term so familiar to the contemporaries of the Prophet) does not necessarily relate to the use of a khimar as such but is, rather, meant to make it clear that a woman's breasts are not included in the concept of "what may decently be apparent" of her body and should not, therefore, be displayed.
39 I.e., very old men. The preceding phrase "those whom they rightfully possess" (lit., "whom their right hands possess") denotes slaves; but see also note 78. 40 Lit., "so that those of their charms which they keep hidden may become known". The phrase
yadribna bi-arjulihinna is idiomatically similar to the phrase daraba bi-yadayhi fi mishyatihi, "he swung his arms in walking" (quoted in this context in Taj al-'Aras), and alludes to a deliberately provocative gait.
41 The implication of this general call to repentance is that since "man has been created weak" ]]