Ala-Maududi
(33:59) O Prophet, enjoin your wives and your daughters and the believing women, to draw a part
of their outer coverings around them.[110] It is likelier that they will be
recognised and not molested.[111] Allah is Most Forgiving, Most
Merciful.[112]
110. Jilbab is a large sheet and adna is to draw close and wrap up, but when this word is used
with the associating particle ala, it gives the meaning of letting something down from above.
Some modern translators, under the influence of the West, have translated this word “to wrap up”
so as to avoid somehow the command about covering of the face. But if Allah had meant what these
gentlemen want to construe, He would have said: yudnina ilai-hinna and not yudnina alai-hinna.
Anyone who knows Arabic knows that yudnina alai-hinna cannot merely mean “wrapping up.”
Moreover, the words min jalabib-i hinna also do not permit of this meaning. It is obvious that
the preposition min here signifies a part of the sheet, and also that wrapping up is done by
means of a whole sheet and not merely by a part of it. The verse, therefore, clearly means: “The
women should wrap themselves up well in their sheets, and should draw and let down a part of the
sheet in front of the face.”
This same meaning was understood by the major commentators who lived close to the time of the
Prophet (peace be upon him). Ibn Jarir and Ibn al-Mundhir have related that Muhammad bin Sirin
asked Ubaidah as- Salmani the meaning of this verse. (Ubaidah had become a Muslim in the time of
the Prophet (peace be upon him) but had not been able to visit him. He came to Madinah in the
time of Umar and settled down there. He was recognized as equal in rank with Qadi Shuraih in
jurisprudence and judicial matters). Instead of giving a verbal reply Ubaidah put on his sheet
and gave a practical demonstration by covering his head and forehead and face and an eye,
leaving only the other eye uncovered. Ibn Abbas also has made almost the same commentary. In his
statements which have been reported by Ibn Abi Hatim and Ibn Marduyah, he says: “Allah has
commanded the women that when they move out of their houses for an outdoor duty, they should
conceal their faces by drawing and letting down over themselves a part of their sheets, keeping
only the eyes uncovered.” The same explanation of this verse has been given by Qatadah and
Suddi.
All the great commentators who have passed after the period of the companions and their immediate
followers have given the same meaning of this verse. Imam Ibn Jarir Tabari, in his commentary of
this verse, says: “The respectable women should not look like the slave-girls from their dress
when they move out of their houses, with uncovered faces and loose hair; they should rather draw
and let down over them a part of their sheets or outergarments so that no evil person may dare
molest them.” (Jamial Bayan, vol. xxii, p. 33).
Allama Abu Bakr al-Jassas says: “This verse points out that the young woman has been commanded to
conceal her face from the other men; when moving out of the house she should cover herself up
well to express chastity and purity of character so that people of doubtful character do not
cherish any false hope when they see her.” (Ahkam al- Quran, vol. iii, p. 458).
Allama Zamakhshari says: “It means that they should let down a part of their sheet over
themselves, and should cover their faces and wrap up their sides well.” (AlKashshaf, vol. ii, p.
221). Allama Nizamuddin Nishapuri says: “That is, they should let down a part of the sheet over
them: in this verse, the women have been commanded to cover the head and face.” (Gharaib
al-Quran, vol. xxii, p. 32).
Imam Razi says: “What is mean is that the people may know that they are not promiscuous women.
For the woman who covers her face, though the face is not included in the satar, cannot be
expected to uncover her satar, which is obligatory to cover before the other man. Thus, everyone
will know that they are modest and virtuous women who cannot be expected to do anything
indecent.” (Tafsir Kabir. vol. vi, p 591)
Incidentally, another thing that is proved by this verse is that the Prophet (peace be upon him)
had several daughters, for Allah Himself says: “O Prophet, enjoin your wives and daughters.”
These words absolutely refute the assertion of those people who without any fear of God make the
claim that the Prophet had only one daughter, Fatimah, and the other daughters were not from his
own loins but by the former husbands. These people are so blinded by prejudice that they do not
even bother to consider what crime they arc committing by denying the parentage of the children
of the Prophet (peace be upon him), and what severe punishment will await for them in the
Hereafter. All authentic traditions concur that from Khadijah the Prophet (peace be upon him)
had not one daughter, Fatimah, but three other daughters as well. The Prophet’s earliest
biographer, Muhammad bin Ishaq, after mentioning his marriage with Khadijah, says; “She was the
mother of all the Prophet’s children except Ibrahim. Prophet Muhammad’s (peace be upon him)
children with Khadijah were Qasim, Tahir, Tayyib, Zainab, Ruqayyah, Fatimah and Umm Kulthum
and.” (Ibn Hisham, vol. 1, p. 202).
The famous genealogist, Hashim bin Muhammad bin as- Saib al-Kalbi, states: “The first born child
to the, Messenger (peace be upon him) of Allah before his call to Prophethood was Qasim, then
Zainab was born to him, then Ruqayyah, then Umm Kulthum.” (Tabaqat Ibn Saad, vol. 1, p. 133).
Ibn Hazam writes in Jawami asSirah that from Khadijah the Prophet (peace be upon him) had four
daughters, the eldest being Zainab, then Ruqayyah, then Fatimah and then Umm Kulthum (pp.
38-39). Tabari, Ibn Saad, Abu Jafar Muhammad bin Habib (author of Kitab al-Muhabbar) and Ibn Abd
al-Bart (author of Kitab allstiab) state on the strength of authentic sources that before her
marriage with the Prophet (peace be upon him), Khadijah had two husbands, Abu Halah Tamimi by
whom she had a son named Hind bin Abu Halah, and Atiq bin Aidh Makhzumi, by whom she had a
daughter named Hind. Then she was married to the Prophet (peace be upon him) and all the
genealogists agree that from his loins she had the four daughters as stated above. (see Tabari,
vol. ii, p. 411: tabaqat Ibn Saad, vol. viii, pp. 14-16; Kitab al- Muhabbar, pp. 78, 79, 452;
.9l-Isti’ab, vol. ii, p. 718). All these statements are authenticated by the Quranic declaration
that the Holy Prophet had not one but several daughters.
111. “May be recognized”: may be recognized to be noble and chaste women from their simple and
modest dress, and not women of ill repute from whom some wicked person could cherish evil hopes.
“May not be harmed”: will not be teased but let alone.
Let us pause here for a while and try to understand what spirit of the social law of Islam is
being expressed by this Quranic command and what is its object which Allah Himself has stated.
Before this in (Surah An-Nur, Ayat 31), the
women have been forbidden to display their adornments before others except such and such men and
women, and “also that they should not stamp their feet on the ground lest their hidden
decoration (ornaments) should be known.” If that command is read with this verse of Al- Ahzab it
becomes obvious that the intention of the command for the woman to cover herself well with the
sheet here is to conceal her adornments from others. And, evidently, this purpose can be
fulfilled only if the sheet or the outer-garment itself is simple; otherwise wrapping up oneself
with a decorated and attractive sheet will defeat the purpose itself. Besides, Allah does not
only command the woman to conceal her adornment by covering herself with the sheet, but also
enjoins that she should let down a pan of the sheet over herself. No sensible person can take
any other meaning of this command than that it requires to conceal the face along with the
concealment of the adornments of the body and dress. Then, Allah Himself states the reason for
enjoining the command, saying: “This is an appropriate way by adopting which the Muslim women
will be recognized and will remain safe from trouble.” Evidently, this instruction is being
given to those women who regard flirtation and stares and evil advances by men as annoying and
troublesome and not as enjoyable, who do not want to be counted among ill-reputed, immodest
society girls, but wish to be known as chaste and modest domestic women. To such noble and pious
women Allah says: If you really wish to be known as good women, and the men’s lustful attention
is not pleasurable but embarrassing for you, then you should not come out of your houses in full
makeup like the newlywed brides so as to display your beauty and physical charms before the
greedy eyes of the people, but the best way for this would be that you should come out in a
simple sheet fully concealing your adornments and covering your face and walking in a manner
that even the jingle of your ornaments does not attract attention. The woman who applies herself
to makeup and does not step out of the house until she has fully embellished and decorated
herself with every adornment cannot have any other intention that to become the center of
attention of all the men, whom she herself allures. After this if she complains that the greedy
looks of the people cause embarrassment to her, and she does not wish to be known as a “society
woman” and a “popular lady”, but wants to live as a chaste housewife, it will be nothing but a
fraud. It is not the word of the mouth of a person that determines his intention, but his real
intention is manifested in his act and mode of behavior. Therefore, the act of the woman who
appears before the other then attractively itself shows what motivates her behavior. That is why
the mischievous people cherish the same hopes from her as can be cherished from such a woman.
The Quran tells the women: “You cannot be chaste women and society women at one and the same
time. If you want to live as modest, chaste women, you will have to give up the ways that are
conducive to becoming society women only, and adopt the way of life that can be helpful in
becoming chaste women.”
Whether a man’s personal opinion is according to the Quran or opposed to it, and whether he wants
to accept the Quranic guidance as a practical guide for himself or not, in any case if he does
not wish to be intellectually dishonest in interpreting the Quran, he cannot fail to understand
its real intention. If he is not a hypocrite he will frankly admit that the Quran’s intention is
what has been stated above. After this if he violates any command, he will do so with the
realization that he is violating the Quranic command, or regards the Quranic guidance as wrong.
112. That is, Allah will forgive the errors and mistakes that were committed in the pre-Islamic
days of ignorance, provided that you reform yourselves now when you have received clear
guidance, and do not violate it intentionally.
