And when he began with the men, he followed with the women and said: "And tell the believing women." He also encouraged by mentioning this noble description: "to lower [some] of their vision." Since the intention was to lower the gaze from some of the visible things, which are the mahrams, he said: "from their sight." So they should not follow the gaze to look at that which is prohibited, whether it be a man or otherwise. They responded to the narration of Aisha, may Allah be pleased with her, regarding looking at the play of the Abyssinians in the mosque, with the possibility that she was below the age of maturity, for she said: "Estimate the worth of a young girl who is keen on entertainment."

"And they should guard their private parts" from that which is not permissible for them to expose or otherwise. And since women are the traps of Satan, they were commanded to increase their covering by His saying: (p-259) prohibiting adornment so that the prohibition regarding its locations on the body is more severe and more appropriate: "And do not display their adornment" meaning like jewelry and fine clothing; how about what is beyond that? "Except that which [ordinarily] appears thereof" meaning that which appears where it is difficult to conceal, such as bracelets, rings, and kohl, for she must engage in her needs with her hands and uncover her face in testimony and similar matters.

And since most adornment is on the necks, hands, and feet, and since the continuous covering of the necks is easier and more possible, He specified it and said: "And let them draw their veils" from the drawing, which is the placing of something quickly and with force. It is said: He drew in his work: he took part in it, and he drew with his hand to such and such: he aimed, and on his hand: he held, and the night drew with its leaves: it approached, and the drawer: the night whose darkness has gone right and left and filled the world, and the drawer: the long of everything and the moving.

And since the intended purpose of this drawing is part of the khimar, which is what clings to the collar from it, He mentioned it with the preposition and said: "with their khimars," the plural of khimar, which is a cloth placed on the head. Abu Hayyan said: It is the covering that a woman throws over her head.

"Over their chests" is the plural of chest, which is the opening of the garment that surrounds the neck. Thus, the meaning is that they should lower it to what is beneath the neck and let it hang down from all sides and lengthen it as a covering for the hair, chest, and other things there. It seems that the word 'draw' was chosen as an indication of the strength of the intention for covering and an indication of overlooking that which may appear when the khimar moves during engaging in something of the intellect; Abu Hayyan said: Women used to cover their heads with khimars and let them hang down from behind their backs, leaving the neck, throat, and ears uncovered.

And Al-Bukhari narrated in the tafsir from Aisha, may Allah be pleased with her, who said: "May Allah have mercy on the women of the early emigrants. When the verse 'And let them draw their veils over their chests' was revealed, they tore their garments - and in another narration: they took their wraps and tore them from the edges - and covered themselves with them," meaning they covered what is in front of them, and the wrap here is the mantle.

And when the mention of the chest might imply specificity, especially in adornment, He generalized with His saying: "And let them not display" or repeated it to clarify who it is permissible to display to and who it is not permissible, and for emphasis "their adornment" meaning the hidden adornment in any place it may be, from the neck or otherwise, (p-261) and it is what is besides the face and the two hands, and the appearance of the two feet, by wearing the jilbab, which is the garment that covers the clothes, and the khimar, as said by Ibn Abbas, may Allah be pleased with them.

"Except for their husbands" meaning their spouses, for indeed the adornment is made for them. Abu Hayyan said: Then He mentioned the mahrams and equated them in the display of adornment, but their ranks differ in prohibition according to what is in the souls of people. The father and brother are not like the son of the husband - this has ended. So Allah, the Exalted, said: "Or their fathers" meaning for indeed they have upon them from compassion that prevents looking with desire, and similarly in this meaning are the uncles and maternal uncles, and each of them is a parent metaphorically by the evidence of "And the God of your fathers, Abraham and Ishmael" [Al-Baqarah: 133] "Or the fathers of their husbands" for indeed their mercy for their children is a barrier. "Or their sons" for indeed they have upon them from the awe that distances them from that. "Or the sons of their husbands" for indeed the awe of their fathers is a barrier. "Or their brothers" for indeed they have from the desire to protect them from disgrace what preserves from suspicion. "Or the sons" He replaced it with the plural form to avoid having four implied subjects without a strong separator, so that its sweetness does not diminish. "Their brothers or the sons of their sisters" for indeed they are like their sons. "Or their women" meaning the Muslim women, and as for non-Muslim women, their ruling is the ruling of men; (p-262) it was narrated by Sa'id ibn Mansur in his Sunan from Umar, may Allah be pleased with him, that he wrote to Ubaidah, may Allah be pleased with him, forbidding the entry of non-Muslim women into the bath with Muslim women, and he said: For indeed it is not permissible for a woman who believes in Allah and the Last Day to look at her private parts except to her own people. And in the Musnad of Abd ibn Humayd, there is something similar from Ibn Abbas, may Allah be pleased with them.

"Or what their right hands possess" meaning from males and females, even if they are non-Muslims due to the awe they have over them. Ibn al-Musayyib interpreted the verse as referring only to female slaves; Abu Hayyan said: Al-Zamakhshari said: And this is the correct view, for the servant of the woman is like a stranger to her, whether he is a eunuch or a male. And from Maysoon bint Hald al-Kilabiyyah that Muawiyah, may Allah be pleased with him, entered upon her and with him was a eunuch, so she covered herself from him and said: He is a eunuch. So she said: O Muawiyah! Do you think that mutilating him makes permissible what Allah has forbidden - this has ended.

And the story of Mabor refutes this, and his saying: al-Kilabiyyah, our Sheikh said in the verification of al-Kashaf: Its correctness is: al-Kilabiyyah with the lam being silent.

﴿Or the followers﴾ meaning for service or otherwise ﴿not those who have a need﴾ meaning the need to enjoy women ﴿from among men﴾ like the elderly who are weak and those who have an ailment that prevents their desire, and likewise one who is a child ﴿or﴾ from the child ﴾meaning his kind﴿, and the small child is one who has not reached puberty or fifteen years of age, and originally, it means the soft permission from everything, and it is as if it was named that because it comes out mixed with the dust that the pregnant woman eats. It is said in the dictionary: and the plant sprouted like it rejoiced, and it was said with the damm (ض) to mean it was covered with dust, and the clay, like a raven and a cloud: the dry clay. Al-Qazzaz said: and the people of Najd call it speech, and the common people say for a kind of it: child,

﴿Those who do not appear﴾ meaning they do not rise by the intended sight for observing ﴿the private parts of women﴾ due to not reaching the age of desire for that.

And when He prohibited the revealing, He pointed to a hidden matter from it and said: ﴿And let them not strike their feet﴾ meaning with their anklets and other adornments in them. And since this was for the general indication, He built it for the passive form and said: ﴿So it may be known what they conceal﴾ meaning with the covering that they were commanded with ﴿of their adornment﴾ by the sound that arises from the movement when striking mentioned, and in that meaning is the use of perfume, and the prohibition of that implies the prohibition of its place on the body all the more.

And when He, glorified and exalted is He, concluded what He commanded him, blessings and peace be upon him, regarding the advance towards men and women, it was known that the humble servant, created with weakness that necessitates deficiency, would not be able to appreciate the true worth of the great Lord, even if he exerted himself greatly and increased his effort. He followed this with kindness by turning towards them in the command of their turning towards Him, indicating that the matter is extremely difficult. And that a person, due to being a place of slipping and deficiency - even if he strives - can only rely on the mercy of the Most Merciful, the Most Compassionate. So He said: "And turn to Allah" meaning return to the obedience of the Most High King, no matter what deviation has occurred from you, just as you used to do in the days of ignorance, "all of you" your men and your women, "O believers." The expression with the description indicates the high status of repentance, as only one firmly rooted in faith can consistently adhere to it, knowing that even if he excels in striving, he is still subject to deficiency. And this matter is obligatory. If it is for those firmly rooted in faith, then those below them are even more deserving. "So that you may succeed" meaning to be hopeful of attaining the desired outcome, which was mentioned at the beginning of Surah Al-Mu'minun, linking it to those attributes, among which is the preservation of trust, especially in private parts. Al-Ghazali said in the Book of Repentance from Ihya: A person, in terms of being created with deficiency, cannot be free from what necessitates repentance. For if he is free in some situations from the disobedience of the limbs, he is not free from the thoughts of sins in the heart. If he is free from that, he is not free from the whispers of Satan by the introduction of distracting thoughts that divert him from the remembrance of Allah. If he is free from that, he is not free from heedlessness and deficiency in knowledge of Allah and His attributes and actions. All of this is deficiency, and it has causes. And abandoning its causes by being preoccupied with their opposites is a return from one path to its opposite. What is meant by repentance is return, and it is inconceivable for a human being to be free from this deficiency; rather, they differ in degrees.