Surah Nur >> Currently viewing Surah Nur Ayat 31 (24:31)

Surah Nur Ayat 31 in Arabic Text

وَقُل لِّلْمُؤْمِنَـٰتِ يَغْضُضْنَ مِنْ أَبْصَـٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُنَّ أَوِ ٱلتَّـٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
Wa qul lilmu’minaati yaghdudna min absaarihinna wa yahfazna furoojahunna wa laa yubdeena zeenatahunna illaa maa zahara minhaa wala yadribanna bikhumurihinna ‘alaa juyoobihinna wa laa yubdeena zeenatahunna illaa libu’oolatihinna aw aabaaa’i hinna aw aabaaa’i bu’oolati hinna aw abnaaa’ihinaa aw abnaaa’i bu’oolatihinnna aw ikhwaanihinnna aw baneee ikhwaanihinna aw banee akhawaatihinna aw nisaaa’i hinna aw maa malakat aimaanuhunna awit taabi’eena ghairi ilil irbati minar rijaali awit tiflillazeena lam yazharoo ‘alaa ‘awraatin nisaaa’i wala yadribnna bi arjulihinna liyu’lama maa yukhfeena min zeenatihinn; wa toobooo ilallaahi jammee’an aiyuhal mu’minoona la’allakum tuflihoon

English Translation

Here you can read various translations of verse 31

Sahih International
And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.

Yusuf Ali
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.

Abul Ala Maududi
O Prophet, enjoin the Believing women to restrain their gaze and guard their private parts. and not to display their adornment except that which is displayed of itself, and to draw their veils over their bosoms and not to display their adornment except before their husbands, their fathers, the fathers of their husbands, their sons and the sons of their husbands (from other wives), their brothers, their brothers’ sons, their sisters’ sons, their female associates and those in their possession and male attendants incapable of sex desire and those boys who have not yet attained knowledge of sex matters concerning women; also forbid them to stamp their feet on the ground lest their hidden ornaments should be displayed. O Believers, turn all together towards Allah: it is expected that you will attain true success.

Muhsin Khan
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.

Pickthall
And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women’s nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.

Dr. Ghali
And say to the female believers to cast down their be holdings, and preserve their private parts, and not display their adornment except such as is outward, and let them fix (Literally: strike) closely their veils over their bosoms, and not display their adornment except to their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’s sons, or their sisters’ sons, or their women, or what their right hands possess, or (male) followers, men without desire (Literally: without being endowed with “sexual” desire) or young children who have not yet attained knowledge of women’s privacies, and they should not strike their legs (i.e., stamp their feet) so that whatever adornment they hide may be known. And repent to Allah altogether, (O) you believers, that possibly you would prosper.

Abdel Haleem
And tell believing women that they should lower their glances, guard their private parts, and not display their charms beyond what [it is acceptable] to reveal; they should let their headscarves fall to cover their necklines and not reveal their charms except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their womenfolk, their slaves, such men as attend them who have no sexual desire, or children who are not yet aware of women’s nakedness; they should not stamp their feet so as to draw attention to any hidden charms. Believers, all of you, turn to God so that you may prosper.

Quran 24 Verse 31 Explanation

For those looking for commentary to help with the understanding of Surah Nur ayat 31, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(24:31) And enjoin believing women to cast down their looks[31] and guard their private[32] parts[33] and not reveal their adornment[34] except that which is revealed of itself,[35] and to draw their veils over their bosoms,[36] and not to reveal their adornment save to their husbands,[37] or their fathers, or the fathers of their husbands,[38] or of their own sons, or the sons of their husbands,[39] or their brothers,[40] or the sons of their brothers,[41] or the sons of their sisters,[42] or the women with whom they associate,[43] or those that are in their bondage,[44] or the male attendants in their service free of sexual interest,[45] or boys that are yet unaware of illicit matters pertaining to women.[46] Nor should they stamp their feet on the ground in such manner that their hidden ornament becomes revealed.[47] Believers, turn together, all of you, to Allah in repentance[49] that you may attain true success.[48]


31. The commandments of restraining the gaze for women are the same as for men. They should not glance intentionally at the other men, and if they happen to cast a chance look, they should turn their eyes away; and they should abstain from looking at the satar of others. However, the commandments relating to the men’s looking at women are a little different from those relating to the women’s looking at men. On the one hand, there is an incident related in a tradition saying that Umm Salamah and Umm Maimunah, wives of the Prophet (peace be upon him), were sitting with him when lbn Umm Maktum, a blind companion, made his appearance. The Prophet (peace be upon him) said to his wives: Conceal your faces from him. The wives said: O Messenger of Allah, is he not a blind man? Neither will he see us nor recognize us. Thereupon the Prophet (peace be upon him) remarked: Are you two also blind? Do you not see him? Umm Salamah has clarified that this incident occurred at a time when the commandments about the observance of hijab had already been sent down. (Ahmad, Abu Daud, Tirmizi). This is also supported by a tradition in Muatta saying that a blind man came to see Aishah and she observed hijab from him. When asked as to why she observed hijab when the man could not see her, she replied: But I do see him. On the other hand, there is a different tradition from Aishah. In 7 A.H. a deputation of the Africans came to Al-Madinah and they gave a performance of physical skill in the compound of the Prophet’s Mosque. The Prophet (peace be upon him) himself showed their performance to Aishah. (Bukhari, Muslim, Ahmad). In another case, we find that when Fatimah bint Qais was irrevocably divorced by her husband, the question arose as to where she should pass her Iddah (the prescribed waiting term after divorce or death of husband). The Prophet (peace be upon him) first told her to stay with Umm Sharik Ansari, but then instructed her to stay in the house of Ibn Umm Maktum, where she could stay with greater freedom as he was a blind man. He did not approve of her staying in the house of Umm Sharik because she was a rich lady and her house was frequented by the companions whom she entertained generously. (Muslim, Abu Daud). Read together these traditions show that the restrictions about the women’s looking at men are not so hard as about the men’s looking at women. While it is forbidden for women to sit face to face with men, it is not unlawful if they cast a look at men while passing on the way or see a harmless performance by them from a distance. There is also no harm for women to see the other men in case of real need if they are living in the same house. Imam Ghazzali and lbn Hajar Asqalani have also reached almost the same conclusion. Shaukani in his Nail al-Autar (Vol. Vl, p. 101) has quoted Ibn Hajar as saying: Such a permission in respect of women is also supported by the fact that they have always enjoyed this type of freedom in outdoor duties while they came out veiled when visiting the mosques, or moving in the streets, or during the journey, so that men may not gaze at them, the men were never commanded to use the veil so that women may not gaze at them. This shows that the commandments in respect of the two sexes are different.. However, it is not at all permissible that women should gaze leisurely at men and draw pleasure of the eye in doing so.

32. That is, they should abstain from illicit gratification of their sex desire as well as from exposing their satar before others. Though the commandments for men in this respect are the same as for women, the boundaries of satar for women are different from those prescribed for men. Moreover, the female satar with respect to men is different from that with respect to women. The female satar with respect to men is the entire body, excluding only the hand and the face, which should not be exposed before any other man, not even the brother and father, except the husband. The woman is not allowed to wear a thin or a tight fitting dress which might reveal the skin or the outlines of the body. According to a tradition from Aishah, once her sister Asma came before the Prophet (peace be upon him) in a thin dress. The Prophet (peace be upon him) immediately turned his face away and said: O Asma, when a woman has attained her maturity, it is not permissible that any part of her body should be exposed except the face and the hand. (Abu Daud). Ibn Jarir has related a similar incident from Aishah saying that once the daughter of Abdullah bin Tufail, who was her mother’s son from her former husband, came to her house on a visit. When the Prophet (peace be upon him) entered the house, he saw her but turned his face to the other side. Aishah said: O Messenger of Allah, she is my niece. Thereupon the Prophet (peace be upon him) remarked: When a woman reaches the age of puberty, it is not lawful for her to display her body except the hand and the face. (Then he indicated what he meant by the hand by gripping his own hand from the wrist so that there was hardly a breadth left between his grip and the palm of the hand). The only relaxation permitted in this connection is that a woman can uncover only that much of her body before her close relatives (for example, her brother, father, etc.) as is absolutely necessary for attending to the household duties. For instance, she can roll up her sleeves while kneading the flour, or tuck up her trousers while washing the floor.

The boundaries of female satar with respect to women are the same as the boundaries of the male satar with respect to men, which is the part of the body from the navel to the knee. This does not, however, mean that a woman should appear half naked before other women. It only means that while it is obligatory to keep the part of body from the navel to the knee duly covered, it is not so in case of other parts.

33. It should be carefully noted that the demands that divine law makes from women are not only those it has made from men, that is restraining of looks and guarding of the private parts, but it makes some other demands from them also, which it has not made from men. This shows that men and women are not identical in this respect.

34. Adornment includes attractive clothes, ornaments and other decorations of the head, face, hand, feet, etc. which the women usually employ, and is expressed by the modern word make-up. The injunction that this makeup should not be displayed before others is discussed in detail in the following notes.

35. Different interpretations given by different commentators of this verse have greatly confused its real meaning. All that is obviously meant is that women should not display their make-up and adornment except that which is displayed of itself and is beyond their control. This clearly means that women should not purposely and intentionally display their make-up, but there is no accountability if the make-up becomes displayed without any purpose or intention on their part; for instance, the head-wrapper’s being blown aside by the wind thus exposing the adornment, or the outer-garment itself which cannot be concealed but which nevertheless has attraction being a part of the female dress. This very interpretation of this verse has been given by Abdullah bin Masud, Hasan Basri, Ibn Sirin and Ibrahim Nakhai. On the contrary, some other commentators have interpreted the verse to mean all those parts of the body which usually remain exposed or uncovered and in this they include the hands and the face with all their adornments. This is the view of Ibn Abbas and his followers, and a large number of the Hanafi jurists have accepted it. (Ahkam-ul-Quran, AlJassas, Vol. III, pp. 388-389). Thus, according to them, it is permissible for a woman to move out freely with the uncovered face in full make-up and adornment of the hands.

We are, however, unable to subscribe to this view. There is a world of difference between displaying something and its becoming displayed of itself. The first implies intention and the second compulsion and a state of helplessness. Moreover, such an interpretation a

Ibn-Kathir

31. And tell the believing women to lower their gaze, and protect their private parts and not to show off their adornment except that which is apparent, and to draw their veils all over their Juyub and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their women, or their right hand possessions, or the Tabi`in among men who do not have desire, or children who are not aware of the nakedness of women. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.


The Rulings of Hijab

This is a command from Allah to the believing women, and jealousy on His part over the wives of His believing servants. It is also to distinguish the believing women from the women of the Jahiliyyah and the deeds of the pagan women. The reason for the revelation of this Ayah was mentioned by Muqatil bin Hayyan, when he said: “We heard — and Allah knows best — that Jabir bin `Abdullah Al-Ansari narrated that Asma’ bint Murshidah was in a house of hers in Bani Harithah, and the women started coming in to her without lower garments so that the anklets on their feet could be seen, along with their chests and forelocks. Asma’ said: `How ugly this is!’ Then Allah revealed:

﴿وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ﴾

(And tell the believing women to lower their gaze…)” And Allah says:

﴿وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ﴾

(And tell the believing women to lower their gaze) meaning, from that which Allah has forbidden them to look at, apart from their husbands. ﴿Some﴾ scholars said that it is permissible for women to look at non-Mahram men without desire, as it was recorded in the Sahih that the Messenger of Allah was watching the Ethiopians playing with spears in the Masjid on the day of `Id, and `A’ishah the Mother of the believers was watching them from behind him and he was concealing her from them, until she got bored and went away.

﴿وَيَحْفَظْنَ فُرُوجَهُنَّ﴾

(and protect their private parts). Sa`id bin Jubayr said: “From immoral actions.” Abu Al-`Aliyah said: “Every Ayah of the Qur’an in which protecting the private parts is mentioned means protecting them from Zina, except for this Ayah —

﴿وَيَحْفَظْنَ فُرُوجَهُنَّ﴾

(and protect their private parts), which means protecting them from being seen by anybody.”

﴿وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا﴾

(and not to show off their adornment except that which is apparent,) means, they should not show anything of their adornment to non-Mahram men except for whatever it is impossible to hide. Ibn Mas`ud said: “Such as clothes and outer garments,” Meaning what the Arab women used to wear of the veil which covered their clothes and whatever showed from underneath the outer garment. There is no blame on her for this, because this is something that she cannot conceal. Similar to that is what appears of her lower garment and what she cannot conceal. Al-Hasan, Ibn Sirin, Abu Al-Jawza’, Ibrahim An-Nakha`i and others also had the same view as Ibn Mas`ud.

﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾

(and to draw their veils all over their Juyub) means that they should wear the outer garment in such a way as to cover their chests and ribs, so that they will be different from the women of the Jahiliyyah, who did not do that but would pass in front of men with their chests completely uncovered, and with their necks, forelocks, hair and earrings uncovered. So Allah commanded the believing women to cover themselves, as He says:

﴿يأَيُّهَا النَّبِىُّ قُل لاًّزْوَجِكَ وَبَنَـتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـبِيبِهِنَّ ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ﴾

(O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks all over their bodies. That will be better, that they should be known, so as not to be annoyed) ﴿33:59﴾ And in this noble Ayah He said:

﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾

(and to draw their (Khumur) veils all over their Juyub) Khumur (veils) is the plural of Khimar, which means something that covers, and is what is used to cover the head. This is what is known among the people as a veil. Sa`id bin Jubayr said:

﴿وَلْيَضْرِبْنَ﴾

(and to draw) means to pull it around and tie it securely.

﴿بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾

(their veils all over their Juyub) means, over their necks and chests so that nothing can be seen of them. Al-Bukhari recorded that `A’ishah, may Allah be pleased with her, said: “May Allah have mercy on the women of the early emigrants. When Allah revealed the Ayah:

﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾

(and to draw their veils all over their Juyub), they tore their aprons and Akhtamar themselves with them.” He also narrated from Safiyyah bint Shaybah that `A’ishah, may Allah be pleased with her, used to say: “When this Ayah:

﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾

(and to draw their veils all over their Juyub) was revealed, they took their Izars (waistsheets) and tore them at the edges, and Akhtamar themselves with them.”

﴿وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِى إِخْوَانِهِنَّ أَوْ بَنِى أَخَوَتِهِنَّ﴾

(and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons,) All of these are a woman’s close relatives whom she can never marry (Mahram) and it is permissible for her to show her adornments to them, but without making a wanton display of herself. Ibn Al-Mundhir recorded that `Ikrimah commented on this Ayah,

﴿وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ﴾

(and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers…), “The paternal uncle and maternal uncle are not mentioned here, because they may describe a woman to their sons, so a woman should not remove her Khimar in front of her paternal or maternal uncle.”With regard to the husband, all of this is for his sake, so she should try her best when adorning herself for him, unlike the way she should appear in front of others.

﴿أَوْ نِسَآئِهِنَّ﴾

(or their women,) this means that she may also wear her adornment in front of other Muslim women, but not in front of the women of Ahl Adh-Dhimmah (Jewish and Christian women), lest they describe her to their husbands. This is prohibited for all women, but more so in the case of the women of Ahl Adh-Dhimmah, because there is nothing to prevent them from doing that, but Muslim women know that it is unlawful and so, would be deterred from doing it. The Messenger of Allah said:

«لَا تُبَاشِرِ الْمَرْأَةُ الْمَرْأَةَ فَتَنْعَتَهَا لِزَوْجِهَا كَأَنَّهُ يَنْظُرُ إِلَيْهَا»

(No woman should describe another woman to her husband so that it is as if he is looking at her.) It was recorded in the Two Sahihs from Ibn Mas`ud.

﴿أَوْ مَا مَلَكَتْ أَيْمَـنُهُنَّ﴾

(or their right hand possessions. ) Ibn Jarir said, “This means from among the women of the idolators. It is permissible for a Muslim woman to reveal her adornment before such a woman, even if she is an idolatress, because she is her slave-girl.” This was also the view of Sa`id bin Al-Musayyib. Allah says;

﴿أَوِ التَّـبِعِينَ غَيْرِ أُوْلِى الإِرْبَةِ مِنَ الرِّجَالِ﴾

(Tabi`in among men who do not have desire,) such as hired servants and followers who are not at the same level as the woman and are feeble-minded and have no interest in or desire for women. Ibn `Abbas said, “This is the kind of person who has no desire.” `Ikrimah said, “This is the hermaphrodite, who does not experience erections.” This was also the view of others among the Salaf. It was narrated in the Sahih from `A’ishah that a hermaphrodite, used to enter upon the family of the Messenger of Allah and they used to consider him as one of those who do not have desire, but then the Messenger of Allah came in when he was describing a woman with four rolls of fat in front and eight behind. The Messenger of Allah said,

«أَلَا أَرَى هَذَا يَعْلَمُ مَا هَهُنَا لَا يَدْخُلَنَّ عَلَيْكُمْ»

(Lo! I think this person knows what is they are; he should never enter upon you.) He expelled him, and he stayed in Al-Bayda’ and only came on Fridays to get food.

﴿أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُواْ عَلَى عَوْرَتِ النِّسَآءِ﴾

(or children who are not aware of the nakedness of women. ) Because they are so young they do not understand anything about women or their `Awrah or their soft speech or their enticing ways of walking and moving. If a child is small and does not understand that, there is nothing wrong with him entering upon women, but if he is an adolescent or approaching adolescence, so that he knows and understands these things, and can make a distinction between who is beautiful and who is not, then he should not enter upon women. It was recorded in the Two Sahihs that the Messenger of Allah said:

«إِيَّاكُمْ وَالدُّخُولَ عَلَى النِّسَاءِ»

(Avoid entering upon women.) It was said, “O Messenger of Allah, what do you think about the male in-laws” He said:

«الْحَمْوُ: الْمَوْتُ»

(The male in-law is death.)

The Etiquette of Women walking in the Street

Allah’s saying:

﴿وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ﴾

(And let them not stamp their feet…) During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this. By the same token, if there is any other kind of adornment that is hidden, women are forbidden to make any movements that would reveal what is hidden, because Allah says:

﴿وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ﴾

(And let them not stamp their feet…) to the end of it. From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume. Abu `Isa At-Tirmidhi recorded that Abu Musa, may Allah be pleased with him, said that the Prophet said:

«كُلُّ عَيْنٍ زَانِيَةٌ، وَالْمَرْأَةُ إِذَا اسْتَعْطَرَتْ فَمَرَّتْ بِالْمَجْلِسِ فَهِيَ كَذَا وَكَذَا»

(Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such) — meaning an adulteress. He said, “And there is a similar report from Abu Hurayrah, and this is Hasan Sahih.” It was also recorded by Abu Dawud and An-Nasa’i. By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display. Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah , as he was coming out of the Masjid and men and women were mixing in the street, telling the women:

«اسْتَأْخِرْنَ فَإِنَّهُ لَيْسَ لَكُنَّ أَنْ تَحْقُقْنَ الطَّرِيقَ، عَلَيْكُنَّ بِحَافَّاتِ الطَّرِيقِ»

(Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road.) The women used to cling to the walls so much that their clothes would catch on the walls.

﴿وَتُوبُواْ إِلَى اللَّهِ جَمِيعاً أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ﴾

(And all of you beg Allah to forgive you all, O believers, that you may be successful.) means, practice what you are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength.

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