And when the intended purpose, as previously mentioned, is to emphasize the veil upon the women of the private quarters, and it has been mentioned in this surah the characteristics and the alteration of rulings for the Prophet, blessings and peace be upon him, and for his wives, may Allah be pleased with them, and for others, it may be that one might think that the veil has changed or something of it regarding entry or otherwise. So, he excluded those whom the previous prohibition of entry encompasses in a way that includes all women, as previously mentioned in Surah An-Nur, and he said: "There is no sin upon them in their fathers" regarding entry and being alone without a veil. The uncle and the maternal uncle and the father of the husband are in the position of the two spouses, like one entity in the status of the father. "And nor their sons" meaning from the womb or through suckling, and the son of the husband is in the position of the child. He left their mention to imply that the piety is to veil from them. "And nor their brothers" because their disgrace is their disgrace. "And nor the sons of their brothers" for they are in the position of their fathers. "And nor the sons of their sisters" for they are in the position of their mothers. "And nor their women" meaning the Muslim women who are close to them and those who are far, in one status. As for the disbelievers, they are in the position of strangers among men. "And nor what their right hands possess" because they have authority over them, the suspicion is removed from them due to the respect for them along with the difficulty of veiling from them.

And when the suspicion is not cut off by its negation, and it is more from the side of the women, because a man hardly approaches except for one whom he thinks will respond due to what he sees of their features or the features of their shapes, he turns to them with speech because it is more impactful in the soul. So he said, commanding and addressing what you intend: "So show yourselves to whom you wish of these." "And fear Allah" meaning the One who is greater than Him, so do not approach anything that He dislikes. He folded what he added to the command of piety after he conveyed the negation of sin in the style of the third person, and he highlighted the command with it and made it in the style of direct address, signaling that piety is to refrain from appearing to anyone other than those who possess the enjoyment. If a need arises, then with the appearance, there should be a thick veil of modesty and complete etiquette.

And when fear does not become great except from one who is present absolutely, he said, explaining and affirming, to alert that the action of one who is negligent in any of His commands is the action of one who does not have taqwa, and one who does not have taqwa is like one who thinks that He, glorified and exalted is He, is not aware of him: ﴿Indeed, Allah﴾ meaning the One of great status ﴿was﴾ eternally and forever ﴿over all things﴾ of your actions and others. For more caution and piety in that, [he expressed] by saying: ﴿Witnessing﴾ meaning nothing is hidden from Him, even if it is small. He is aware of you in the state of privacy from those mentioned, just as He is aware of others. So let everyone beware of Him in the state of privacy just as he would beware of Him in the state of public. How great is this magnificent matter, and how evident and overpowering is this dominance! It is rightful for everyone to weep blood from it, let alone tears, and to be prevented from the comfort of resting and the sweetness of sleep. Al-Bukhari narrated (p-405) from Aisha, may Allah be pleased with her, who said: "Aflah, the brother of Abu al-Qais, may Allah be pleased with him, sought permission to enter upon me after the hijab was revealed. I said: I will not permit him until the Prophet ﷺ gives permission for him, for his brother [Abu] al-Qais did not breastfeed me, but the woman of Abu al-Qais breastfed me. [Then the Prophet ﷺ entered upon me and I said: O Messenger of Allah! Aflah, the brother of Abu al-Qais, sought permission, and I refused to permit him until I sought your permission.] The Messenger of Allah ﷺ said: What prevents you? I said: O Messenger of Allah! The man did not breastfeed me, but the woman of Abu al-Qais breastfed me. He said: Permit him, for he is your uncle; may your right hand be dusted." Urwah said: For this reason, Aisha, may Allah be pleased with her, used to say: "Prohibit by breastfeeding what you prohibit by lineage."