(31) “Tell the believing women to lower their gaze and guard their private parts, and not reveal their adornment except what ordinarily appears thereof; and let them draw their head coverings over their bosoms. Let them not reveal 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 womenfolk, those in their possession, male attendants who have no sexual desire, or children who are still unaware of women’s nakedness. Nor should they stamp their feet so as to reveal the adornment they conceal. And turn to Allah in repentance, all of you, O believers, so that you may succeed.”
After commanding the believing men to lower their gaze and guard their private parts, He commanded the believing women to do the same, saying: “Tell the believing women to lower their gaze” from looking at nakedness and at men with desire, as well as from other prohibited forms of looking; “and guard their private parts” by not allowing anyone to have intercourse with them, touch them, or look at them unlawfully.
“And not reveal their adornment,” such as beautiful clothing and jewelry. Indeed, the entire body is part of a woman’s adornment. Since outer garments are indispensable, He said, “except what ordinarily appears thereof,” meaning the outer garments customarily worn, provided that they contain nothing likely to provoke temptation. “And let them draw their head coverings over their bosoms.” This ensures complete concealment and indicates that the adornment forbidden to reveal includes the entire body, as we have stated.
He then repeated the prohibition against revealing their adornment in order to introduce the exceptions: “except to their husbands,” meaning their spouses; “their fathers, their husbands’ fathers,” which includes the father himself and every grandfather, however remote; “their sons, their husbands’ sons,” which includes their sons and their husbands’ descendants, however far removed; “their brothers, their brothers’ sons,” whether those brothers are full brothers, paternal half-brothers, or maternal half-brothers; “their sisters’ sons, or their womenfolk.” That is, women may generally look at one another. It is also possible that the possessive expression indicates common religious identity—that is, Muslim women who belong to your community. This supports the view that a non-Muslim woman living under Muslim protection may not look at a Muslim woman.
“Or those in their possession.” Thus, a male slave may look at his female owner provided that she owns him entirely. So long as she retains complete ownership of him, this remains permissible; but if her ownership ends, wholly or partly, he may no longer look.
“Or male attendants who have no sexual desire,” meaning men who follow and depend upon you but have no interest in such desire, such as a mentally impaired man who is unaware of these matters, or an impotent man who no longer has desire in either his body or his heart. There is no danger in such a man looking.
“Or children who are still unaware of women’s nakedness,” meaning children below the age of discernment. They may look at women unrelated to them ⦗567⦘. Allah explained this by saying that they are still unaware of women’s nakedness—that is, they have no knowledge of such matters and sexual desire has not yet developed in them. This indicates that a woman must conceal herself from a child who has reached the age of discernment, for he has become aware of women’s nakedness.
“Nor should they stamp their feet so as to reveal the adornment they conceal.” That is, they must not strike the ground with their feet so that the jewelry they are wearing, such as anklets and the like, makes a sound and thereby discloses their adornment, for this could become a means of temptation.
From this and similar passages is derived the principle of blocking the means to what is prohibited: when something is permissible in itself but leads to something forbidden, or there is reason to fear that it will do so, it is prohibited. Striking one’s foot upon the ground is permissible in principle, but since it may lead others to become aware of concealed adornment, it is prohibited.
After Allah Most High issued these excellent commands and gave these commendable counsels—and since believers inevitably fall short in observing them—He commanded repentance, saying: “And turn to Allah in repentance, all of you, O believers,” for a believer’s faith summons him to repentance. He then made success dependent upon it, saying, “so that you may succeed.” There is no path to success except through repentance, which is to turn away from everything Allah hates, outwardly and inwardly, toward everything He loves, outwardly and inwardly.
This also indicates that every believer is in need of repentance, for Allah addressed all believers. The words “turn to Allah in repentance” also urge sincerity in repentance: it must be directed to Allah alone and not undertaken for any purpose other than seeking His countenance—such as escaping worldly afflictions, showing off, seeking a good reputation, or any similar corrupt motive.