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 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.
