سُوْرَةُ النُّوْرِ
Surah An-Noor (24) — Ayah 60
وَٱلْقَوَٰعِدُ مِنَ ٱلنِّسَآءِ ٱلَّـٰتِى لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـٰتٍۭ بِزِينَةٍ ۖ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ ﴿60﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allâh is All-Hearer, All-Knower.
Word by Word — Arabic, Transliteration & Meaning
وَٱلْقَوَٰعِدُ
wal-qawāʿidu
And postmenopausal
مِنَ
mina
among
ٱلنِّسَآءِ
l-nisāi
the women
ٱلَّـٰتِى
allātī
who
لَا
lā
(do) not
يَرْجُونَ
yarjūna
have desire
نِكَاحًۭا
nikāḥan
(for) marriage
فَلَيْسَ
falaysa
then not is
عَلَيْهِنَّ
ʿalayhinna
on them
جُنَاحٌ
junāḥun
any blame
أَن
an
that
يَضَعْنَ
yaḍaʿna
they put aside
ثِيَابَهُنَّ
thiyābahunna
their (outer) garments
غَيْرَ
ghayra
not
مُتَبَرِّجَـٰتٍۭ
mutabarrijātin
displaying
بِزِينَةٍۢ ۖ
bizīnatin
their adornment
وَأَن
wa-an
And that
يَسْتَعْفِفْنَ
yastaʿfif'na
they modestly refrain
خَيْرٌۭ
khayrun
(is) better
لَّهُنَّ ۗ
lahunna
for them
وَٱللَّهُ
wal-lahu
And Allah
سَمِيعٌ
samīʿun
(is) All-Hearer
عَلِيمٌۭ
ʿalīmun
All-Knower
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 60) ➊ After mentioning the obligation for children to seek permission after reaching maturity, the command regarding the relaxation in the obligation of veiling for women who have reached menopause is stated. {’’ الْقَوَاعِدُ ‘‘ ’’ قَاعِدٌ‘‘} is the plural of 'قَاعِدٌ', despite being a masculine form, is used for women, as in {’’حَائِضٌ‘‘} and {’’حَامِلٌ‘‘}, meaning those women who have reached old age, have no desire for marriage, nor do others have interest in marrying them, there is a concession for them that if they do not observe veiling from non-mahram men, there is no sin upon them, provided that they do not display their adornment. From this, it is understood that those women whose beauty and charm still attract men, it is not permissible for them to remove the veil.
Tabari has narrated with an authentic chain the statement of Ali bin Abi Talhah: “The meaning of the verse {’’ وَ الْقَوَاعِدُ مِنَ النِّسَآءِ الّٰتِيْ لَا يَرْجُوْنَ نِكَاحًا ‘‘} is that there is no sin upon such a woman to remain in the house with a shirt and scarf and to remove the large outer garment, as long as she does not display adornment which Allah dislikes to be displayed.” (Tabari: 26409) Shah Abdul Qadir (may Allah have mercy on him) writes: “That is, elderly women may remain in the house with fewer clothes, and if they maintain full veiling, that is even better.” Even outside the house, if they do not wear a burqa or large outer garment, there is no harm, provided that they do not display any kind of adornment. In {’’ بِزِيْنَةٍ ‘‘}, the use of tanween indicates that for an elderly woman, it is not permissible to display any kind of adornment before non-mahrams.
➋ No matter what age a man reaches or how old he becomes, if he is a non-mahram, it is obligatory for a woman to observe veiling from him; it is not correct for some women to remove the veil before elderly men. Nowhere in the Qur’an or Hadith is there permission to not observe veiling from them.
➌ { وَ اللّٰهُ سَمِيْعٌ عَلِيْمٌ :} That is, these commands of seeking permission and veiling are apparent means of preventing temptation; as for what happens within the veil and the temptations that arise, Allah hears and knows all of them, and He will deal with everyone accordingly.
Tabari has narrated with an authentic chain the statement of Ali bin Abi Talhah: “The meaning of the verse {’’ وَ الْقَوَاعِدُ مِنَ النِّسَآءِ الّٰتِيْ لَا يَرْجُوْنَ نِكَاحًا ‘‘} is that there is no sin upon such a woman to remain in the house with a shirt and scarf and to remove the large outer garment, as long as she does not display adornment which Allah dislikes to be displayed.” (Tabari: 26409) Shah Abdul Qadir (may Allah have mercy on him) writes: “That is, elderly women may remain in the house with fewer clothes, and if they maintain full veiling, that is even better.” Even outside the house, if they do not wear a burqa or large outer garment, there is no harm, provided that they do not display any kind of adornment. In {’’ بِزِيْنَةٍ ‘‘}, the use of tanween indicates that for an elderly woman, it is not permissible to display any kind of adornment before non-mahrams.
➋ No matter what age a man reaches or how old he becomes, if he is a non-mahram, it is obligatory for a woman to observe veiling from him; it is not correct for some women to remove the veil before elderly men. Nowhere in the Qur’an or Hadith is there permission to not observe veiling from them.
➌ { وَ اللّٰهُ سَمِيْعٌ عَلِيْمٌ :} That is, these commands of seeking permission and veiling are apparent means of preventing temptation; as for what happens within the veil and the temptations that arise, Allah hears and knows all of them, and He will deal with everyone accordingly.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
60-1. By these are meant those elderly and past their prime women who have stopped menstruating and are no longer capable of childbirth. At this age, generally, the natural sexual attraction that a woman has for a man ends; neither does she desire to marry any man, nor do men have such feelings for them. Such women have been permitted a relaxation in covering—“remove their outer garments” refers to the large sheet or burqa, etc., that a woman wears over her shalwar kameez for the purpose of covering, provided that the intention is not to display their adornment and beautification. This means that if a woman, despite having lost her sexual attraction, is afflicted with the desire to highlight her sexuality through adornment and beautification, then she will be excluded from this relaxation in covering, and complete covering will be necessary for her.
60-2. That is, even the aforementioned elderly women, if they do not avail themselves of the relaxation in covering and continue to use the large sheet or burqa as before, then this is better for them.
60-2. That is, even the aforementioned elderly women, if they do not avail themselves of the relaxation in covering and continue to use the large sheet or burqa as before, then this is better for them.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
60. And those women who are past childbearing age [90] and have no hope of marriage, there is no blame on them if they lay aside their outer garments [91] without displaying their adornment. But if they refrain (from removing their garments) [92], it is better for them. And Allah is All-Hearing, All-Knowing.
[90]
The Literal Meaning of Qawāʿid:
The word "qawāʿid" is the plural of "qāʿidah" and "qaʿīdah." "Qāʿidah" means foundation, and "qawāʿid" meaning foundations is also used in the Noble Quran. [2: 127] And "qaʿd" means to sit, to remain seated and do nothing, and also to sit prepared for some task. And "qaʿīdah" is related to the second meaning, that is, such women who have become free from the tasks of marital life, i.e., who have reached menopause and are no longer capable of bearing children, and whose sexual desires have died, and if a man sees them, no sexual feelings are aroused in him—that is, old, decrepit women.
[91]
The Difference Between Satr and Ḥijāb; The Places of Satr for Men and Women:
Here, the word ﴿ثِيَابَهُنَّ﴾ is used, so it does not mean that they can remove all their clothes from their bodies. Rather, it means that the restrictions of ḥijāb are lifted from them, but the restrictions of satr remain in force as before. The difference between satr and ḥijāb is that satr refers to covering those parts of the body which must be covered in all circumstances, whether someone is watching or not. The satr for a man is from the navel to the knee. And the satr for a woman is her entire body except for the hands and face. A man cannot uncover his satr in front of anyone except his wife, nor can a woman uncover her satr in front of anyone except her husband. If there is any allowance in these rulings, it is only that a woman, in front of her maḥram relatives, may uncover as much of her body as is necessary for household tasks, such as rolling up her trousers while washing the floor or rolling up her sleeves while kneading dough, etc. And the area from the navel to the knee is such that no woman can uncover it even in front of another woman. For further details, refer to my book "Aḥkām Satr wa Ḥijāb."
The Conditional Permission of Exemption from Ḥijāb for Elderly Women:
And here, the permission given to elderly women to remove clothing refers to garments not related to satr but to ḥijāb. And there are two: one is the scarf, which women are commanded to keep on their heads and to cover their bosoms with, and this relates to the inner world of the home; the other is the large outer garments with which they are commanded to cover their entire bodies and adornments when going outside the home. Now, the exemption for elderly women is only that it is not necessary for them to always wear a scarf or shawl at home, or, when going out for some need, to cover their entire bodies with large outer garments. And this exemption is also only in the case that they have not adorned themselves or applied makeup, etc. And if such is the case, and they also intend to display their beauty or feel like adorning themselves or showing it off, then they will not be granted this exemption.
[92] That is, if elderly women also do not avail themselves of this exemption, then this is better for them. The reason is that not all those who see them will be elderly or pious; it is possible that some lustful, wicked person may start harassing even them and may not refrain from molesting them. Therefore, elderly women should also use this exemption with due consideration of the time and place. Otherwise, they should not act upon this exemption. This is better for them and for society as well.
[90]
The Literal Meaning of Qawāʿid:
The word "qawāʿid" is the plural of "qāʿidah" and "qaʿīdah." "Qāʿidah" means foundation, and "qawāʿid" meaning foundations is also used in the Noble Quran. [2: 127] And "qaʿd" means to sit, to remain seated and do nothing, and also to sit prepared for some task. And "qaʿīdah" is related to the second meaning, that is, such women who have become free from the tasks of marital life, i.e., who have reached menopause and are no longer capable of bearing children, and whose sexual desires have died, and if a man sees them, no sexual feelings are aroused in him—that is, old, decrepit women.
[91]
The Difference Between Satr and Ḥijāb; The Places of Satr for Men and Women:
Here, the word ﴿ثِيَابَهُنَّ﴾ is used, so it does not mean that they can remove all their clothes from their bodies. Rather, it means that the restrictions of ḥijāb are lifted from them, but the restrictions of satr remain in force as before. The difference between satr and ḥijāb is that satr refers to covering those parts of the body which must be covered in all circumstances, whether someone is watching or not. The satr for a man is from the navel to the knee. And the satr for a woman is her entire body except for the hands and face. A man cannot uncover his satr in front of anyone except his wife, nor can a woman uncover her satr in front of anyone except her husband. If there is any allowance in these rulings, it is only that a woman, in front of her maḥram relatives, may uncover as much of her body as is necessary for household tasks, such as rolling up her trousers while washing the floor or rolling up her sleeves while kneading dough, etc. And the area from the navel to the knee is such that no woman can uncover it even in front of another woman. For further details, refer to my book "Aḥkām Satr wa Ḥijāb."
The Conditional Permission of Exemption from Ḥijāb for Elderly Women:
And here, the permission given to elderly women to remove clothing refers to garments not related to satr but to ḥijāb. And there are two: one is the scarf, which women are commanded to keep on their heads and to cover their bosoms with, and this relates to the inner world of the home; the other is the large outer garments with which they are commanded to cover their entire bodies and adornments when going outside the home. Now, the exemption for elderly women is only that it is not necessary for them to always wear a scarf or shawl at home, or, when going out for some need, to cover their entire bodies with large outer garments. And this exemption is also only in the case that they have not adorned themselves or applied makeup, etc. And if such is the case, and they also intend to display their beauty or feel like adorning themselves or showing it off, then they will not be granted this exemption.
[92] That is, if elderly women also do not avail themselves of this exemption, then this is better for them. The reason is that not all those who see them will be elderly or pious; it is possible that some lustful, wicked person may start harassing even them and may not refrain from molesting them. Therefore, elderly women should also use this exemption with due consideration of the time and place. Otherwise, they should not act upon this exemption. This is better for them and for society as well.
