وَٱلْقَوَٰعِدُ مِنَ ٱلنِّسَآءِ ٱلَّٰتِى لَا يَرْجُونَ نِكَاحًۭا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَٰتٍۭ بِزِينَةٍۢ ۖ وَأَن يَسْتَعْفِفْنَ خَيْرٌۭ لَّهُنَّ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌۭ
60
سُورَةُ النُّورِ
English — Sahih International
And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing.
اردو — مودودی
اور جو عورتیں جوانی سے گزری بیٹھی ہوں، نکاح کی امیدوار نہ ہوں، وہ اگر اپنی چادریں اتار کر رکھ دیں تو اُن پر کوئی گناہ نہیں، بشرطیکہ زینت کی نمائش کرنے والی نہ ہوں تاہم وہ بھی حیاداری ہی برتیں تو اُن کے حق میں اچھا ہے، اور اللہ سب کچھ سنتا اور جانتا ہے
Bahasa Indonesia — Kemenag
Dan perempuan-perempuan tua yang telah terhenti (dari haid dan mengandung) yang tiada ingin kawin (lagi), tiadalah atas mereka dosa menanggalkan pakaian mereka dengan tidak (bermaksud) menampakkan perhiasan, dan berlaku sopan adalah lebih baik bagi mereka. Dan Allah Maha Mendengar lagi Maha Bijaksana.
Ibn Kathir
The Times when Servants and Young Children should seek Permission to enter
These Ayat include a discussion of how people who are closely related should seek permission to enter upon one another. What was mentioned earlier in the Surah had to do with how unrelated people should seek permission to enter upon one another. Allah commanded the believers to ensure that their servants and their children who have not yet reached puberty should seek permission at three times: the first is before the Fajr prayer, because people are asleep in their beds at that time.
وَحِينَ تَضَعُونَ ثِيَـبَكُمْ مِّنَ الظَّهِيرَةِ
(and while you put off your clothes during the afternoon,) means, at the time of rest, because a man may be in a state of undress with his wife at that time.
وَمِن بَعْدِ صَلَوةِ الْعِشَآءِ
(and after the `Isha' prayer.) because this is the time for sleep. Servants and children are commanded not to enter upon household members at these times, because it is feared that a man may be in an intimate situation with his wife and so on. Allah says:
ثَلاَثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلاَ عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ
((These) three (times) are of privacy for you; other than these times there is no sin on you or on them) If they enter at a time other than these, there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times. They have been given permission to enter suddenly, because they are those who go around in the house, i.e., to serve you etc., and as such they may be forgiven for things that others will not be forgiven. Although this Ayah is quite clear and has not been abrogated, people hardly follow it, and `Abdullah bin `Abbas denounced the people for that. Abu Dawud recorded that Ibn `Abbas said: "Most of the people do not follow it, the Ayah that speaks about asking permission, but I tell my servant woman to seek permission to enter." Abu Dawud said: `Ata' also narrated that Ibn `Abbas commanded this. Ath-Thawri narrated that Musa bin Abi `A'ishah said, "I asked Ash-Sha`bi about the Ayah:
لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَـنُكُمْ
(Let your slaves and slave-girls ask your permission.) He said, `It has not been abrogated.' I said: `But the people do not do that.' He said, `May Allah help them."' Then Allah says:
وَإِذَا بَلَغَ الاٌّطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُواْ كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ
(And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age)) meaning: when the children who used to seek permission at the three times of privacy reach puberty, then they have to seek permission at all times, i.e., with regard to those who are non-relatives, and at times when a man may be in a state of intimacy with his wife, even if it is not one of the three times stated above.
There is no Sin on Elderly Women if They do not wear a Cloak
وَالْقَوَاعِدُ مِنَ النِّسَآءِ
(And the Qawa`id among women.) Sa`id bin Jubayr, Muqatil bin Hayyan, Ad-Dahhak and Qatadah said that these are the women who no longer think that they can bear children,
الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً
(who do not hope for marriage,) meaning, they no longer have any desire for marriage,
فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ
(it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment.) meaning, they do not have to cover themselves in the same way that other women have to. Abu Dawud recorded that Ibn `Abbas said that the Ayah:
وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ
(And tell the believing women to lower their gaze) 24:31 was abrogated and an exception was made in the case of:
وَالْقَوَاعِدُ مِنَ النِّسَآءِ الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً
(the past childbearing among women who do not hope for marriage, .)
فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ
(it is no sin on them if they discard their (outer) clothing) Ibn Mas`ud said about (outer) clothing,, "The Jilbab or Rida'." A similar view was also narrated from Ibn `Abbas, Ibn `Umar, Mujahid, Sa`id bin Jubayr, Abu Ash-Sha`tha', Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Az-Zuhri, Al-`Awza`i and others.
غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ
(in such a way as not to show their adornment.) Sa`id bin Jubayr said, "They should not make a wanton display of themselves by removing their outer garment so that their adornment may be seen."
وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ
(But to refrain is better for them.) means, not removing their outer garment, even though that is permissible for them, is better for them.
وَاللَّهُ سَمِيعٌ عَلِيمٌ
(And Allah is All-Hearer, All-Knower.)
المُيَسَّر
والعجائز من النساء اللاتي قعدن عن الاستمتاع والشهوة لكبرهن، فلا يطمعن في الرجال للزواج، ولا يطمع فيهن الرجال كذلك، فهؤلاء لا حرج عليهن أن يضعن بعض ثيابهن كالرداء الذي يكون فوق الثياب غير مظهرات ولا متعرضات للزينة، ولُبْسهن هذه الثياب - سترًا وتعففًا- أحسن لهن. والله سميع لأقوالكم، عليم بنياتكم وأعمالكم.