قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ

Tell the faithful men to cast down their looks and to guard their private parts. That is more decent for them. Allah is indeed well aware of what they do.

EXEGESIS

Yaghuḍḍū (cast down) comes from ghaḍḍ, which originally means to reduce something. So, for example, to say ghaḍḍa min ṣawtihi means he spoke more quietly, reducing the volume of his voice, like in the verse, Indeed, those who lower their voices (yaghuḍḍū) in the presence of the Apostle of Allah, they are the ones whose hearts Allah has tested for God-wariness (49:3).[1] Thus, yaghuḍḍū min abṣārihim means to lower their gaze.

The usage of the preposition min (untranslated) is here for selectiveness (tabʿīḍ); meaning they should cast down their looks from certain things, namely that which is forbidden to them.[2] Alternatively, it has been said that it is because the first look is unintentional, after which the gaze must be averted.[3]

Furūj (private parts) refers to any cleft or opening in something. In the context, it means the cleft of the waist cloth or skirt and is used as a euphemism for private parts.[4] This euphemism is used frequently throughout the Quran and because of the influence of the Quran on parlance it has become a common expression in Arabic language for private parts.[5] However, at the time of its revelation it was a very polite and indirect way of referring to the subject matter.

Yaṣnaʿūn (they do) comes from ṣunʿ meaning an action that is preceded by knowledge and intent.[6] Therefore, ṣunʿ is not attributed to animals or inorganic things, unlike fiʿl.[7] For this verse it is then the most apt choice of words instead of fiʿl or ʿamal, since what is forbidden to the believers is looking with intent, and the first (unintentional) glance is forgiven.

EXPOSITION

While the previous three verses discussed how to interact with one’s neighbours and friends with modesty and purity when visiting each other, this and the next verse discuss the same principle but on a larger social scale. The surah began with the declaration of its main theme, how God’s ‘clear command’[8] guides the Muslim community to that which is in their benefit, and then proceeded with a discussion on the prohibition of zināʾ. That all ties into these verses and how the evil of fornication and adultery should be avoided and all things that lead to it as well. Perhaps the most foundational basis for the sin of zināʾ is looking with lust, for it is the sexual attraction that it creates that is the first step to prohibited sexual activity. While the Quran approves and encourages love and sexual activity amongst a married couple, it strictly forbids any outside of that framework. For this purpose, God has instructed the believers with the command of hijab, to guard their eyes, and to avoid all that which may bring them close to zināʾ.

Tell: while the previous three verses were a direct address from God to the believers, there is now a change, whereby the Prophet is addressed and told to relate God’s command to them.

The faithful men: as per the main theme of the surah, the ‘clear command’ is directed towards the believers so that they may order and shape their lives and communities according to God’s instructions. While the masculine plural in Arabic may include men and women, in this verse it clearly intends the men as is apparent from the verse that follows which repeats the same instruction but addresses the faithful women.

To cast down their looks: the command is not for them to close their eyes, rather they should cast down their gaze, thereby omitting from their sight that which is forbidden.[9]

It is not allowed to look at anyone but one’s spouse lustfully. In the case that one may unintentionally glance at another, it is not allowed to keep looking and that is the meaning of cast down their looks. This is also further elaborated in traditions, some of which we have quoted in the forthcoming sections.

Controlling impulses, including sexual ones, is central to the Islamic ethical and spiritual message. A Muslim should not be a slave to their lusts and desires, but rather master those: Have you seen him who has taken his desire to be his god and whom Allah has led astray knowingly (45:23); But as for him who is awed to stand before his Lord and forbids the soul from [following] desire, his refuge will indeed be paradise (79:40-41).

Controlling sexual impulses is a duty imposed on all Muslims, who should channel that through the sanctioned framework of marriage and avoid that which falls beyond it. This principle is increasingly ever important in modern society that is becoming fast permeated with over-sexualisation, sexual deviancy, pornography, lewdness, and constant overt displays of sexuality. Unlike some cultures which promote lust and fornication, Islamic values promote love, marriage, long-term commitment, and mutual trust as the foundations for a happy life. Modesty and impulse control are central for achieving these. Constant overt displays of sexuality and looking lustfully at the exposed bodies of others create impossible standards and a lust for something new that ultimately leads to dissatisfaction and broken marriages, families, and hearts. This is why hijab is of central importance, and all of that begins with the veil a Muslim must cast over their own eyes.

And to guard their private parts: to guard them from forbidden acts[10] such as zināʾ or from displaying the private parts in one way or another.[11] It is said that the command to cast down their looks precedes the command to guard their private parts because looking is what leads to lustful feelings.[12] Others have said that guarding here refers only specifically to guarding it from the looks of others.[13] However, the former seems more appropriate seeing as the objective of guarding looks and hijab – which is elaborated in the next verse – is to prevent zināʾ. It is a common axiom in Islamic law that the preludes that lead to forbidden actions are also forbidden.[14]

For this reason, God has not simply forbidden zināʾ, but has declared repeatedly, Do not approach fornication (17:32), i.e. avoid anything that may lead to it. Since looking with lust is one of the main causes that leads to zināʾ it must be guarded against.

That is more decent for them: God never forbids anything because He wishes to simply be strict with His servants or to deny them some pleasure, but rather because doing so leads to their happiness and well-being, even if they do not realise this wisdom themselves. This is also central to the surah, which later reminds on several occasions that believers should obey God unquestioningly and submit to His commands, if they truly wish success for themselves.

Illicit sexual activity may be pleasurable and enjoyable (and that is why people pursue it), but ultimately it is harmful for both the individual and society and does not result in the happiness they seek. For this reason God advises them to that which is more decent for them.

Allah is indeed well aware of what they do: whether it be a forbidden look or something more than that, which they might think they are doing in secret, forgetting that God is a witness over all things, He knows the treachery of the eyes, and what the breasts hide (40:19). This is a powerful reminder that a person should never think his sins are hidden or have gone unnoticed.

INSIGHTS FROM HADITH

1. Saʿd al-Iskāf reports from Imam al-Bāqir (a), that a young man from the Anṣār came across a woman in Medina – and at that time the women would wear their veil tied behind their ears – and he looked at her while she was approaching. When she passed by, he turned to look at her back while entering an alleyway [and the reporter mentioned its name], causing him to hit a plank or a glass on the wall and cut his face. When the woman left, he noticed that blood was dripping on his clothes and chest. He then thought to himself: ‘By God I will go to the Messenger of God and tell him what happened.’ When he came to him and the Prophet saw him, he asked him: ‘What is this?’ The man told him what had happened and Gabriel then brought this verse.[15] According to some versions, the Prophet remarked that him getting bloodied was the consequence of his sin.
2. From Abū Saʿīd al-Khudrī, that the Prophet said: ‘A man should not look at the private parts of another man, nor should a woman look at the private parts of another woman. A man should not join with another man under one cloth, nor should a woman join with another woman under one cloth.’[16]

Note: This report clarifies that any lustful action between two people of the same gender is forbidden, and even if it is without lust they should not see each other naked.

3. From Muhammad ibn Sinān, that Imam al-Riḍā (a) wrote to him in a letter: ‘It is forbidden to look at the hair of a veiled married woman or any other woman because of how it excites men, and that in turn leads to vice (fasād) and to doing things which are forbidden and cannot be tolerated.’[17]
4. From Abū Baṣīr, that Imam al-Ṣādiq (a) said: ‘Every verse in the Quran which mentions private parts intends zināʾ, except this verse, as it intends looking. It is not allowed for a believing man to look at the private parts of his brother, nor is it allowed for a woman to look at the private parts of her sister.’[18]

Note: Brother and sister in these traditions refer to brothers and sisters in Islam, not by relation; although even in the latter case it is forbidden. Either way, even if we accept this hadith, we should consider it as referring to the more primary usage and not in an exclusive way, because the command to guard private parts is a general one and should include both zināʾ and displaying nakedness.[19]

5. From Ḥarīz ibn ʿAbd-Allāh, that Imam al-Ṣādiq (a) said: ‘A man should not look at the private parts of his brother.’[20]
6. From al-Sakūnī, that Imam al-Ṣādiq (a) related the Prophet as saying: ‘There is no prohibition regarding looking at the hair and arms of Jewish and Christian women.’[21]

Note: Based on this the scholars have allowed looking at the parts of a woman’s body from the People of the Book that she normally leaves uncovered, as long as it is without lustful intent or fear of committing sin.[22]

7. Through a broken chain of narration, Imam al-Ṣādiq (a) was asked regarding which parts of woman is a man allowed to look at if she is not his maḥram. He replied: ‘The face, hands, and feet.’[23]
8. From ʿAbbād ibn Ṣuhayb, that he heard Imam al-Ṣādiq (a) saying: ‘There is no problem looking at the heads of the people of Tihāmah,[24] Bedouins, the Sawād,[25] or ʿUlūj.[26] This is because when they are told off [for not covering themselves] they will not stop.’ He then added: ‘[The same goes for] the insane or one who suffers from mental illness. There is no problem looking at her hair or body, as long as one does not intend that [lustfully].’[27]

Note: Such reports indicate that if a woman does not ordinarily cover her hair or arms, one may look at them as long as it is without lust and ill intent. However, if for example a Muslim woman’s hair or some other part of her body is accidentally showing, one may not look at it and should turn away their gaze.

9. From Hasan ibn Sarī, that he said to Imam al-Ṣādiq (a): ‘A man wishes to marry a woman. Is he allowed to look closely at her, seeing her from behind and her face?’ He replied: ‘There is no problem if he wishes to marry her, to look at her from behind or her face.’[28]

Note: This report and others like it permit that one may look at a woman even without hijab if it is for the purpose of seeing her for the sake of marriage. The jurists have their own lengthy discussions about how this should be done and the conditions that should be kept in mind. In any case, the report is also used by the jurists as indication of the converse: looking at a woman in other situations is not permissible.[29]

10. From Imam al-Riḍā (a), reporting through his fathers, that the Prophet said to Imam Ali (a): ‘O Ali, do not follow up a look with another look. You are not permitted but the first glance.’[30]
11. From ʿUbādah ibn al-Ṣāmit, that the Prophet said: ‘Guarantee me six things and I will guarantee you paradise! Be truthful when you speak. Fulfil your promises. Give back that which is entrusted to you. Guard your private parts. Lower your gazes. Hold back your hands.’[31]
12. From Imam Ali (a), that the Prophet said: ‘Looking at a woman’s beauties is an arrow from the poisoned quiver of Iblis. Whoever turns away their gaze for the sake of divine reward, God will give him in exchange a quality of worship that will bring him joy.’[32]
13. From Jarīr ibn ʿAbd-Allāh, that he asked the Prophet what he should do if he suddenly saw something which he should not be looking at, to which he commanded him: ‘Turn away your gaze.’[33]
14. From Muhammad ibn Muslim, that Imam al-Ṣādiq (a) reported through his fathers that Imam Ali (a) said: ‘There is no part of the body more ungrateful than the eye. Do not give it what it asks, for it will distract you from the remembrance of God … You are permitted the first glance at a woman, so do not follow it up by looking more. Be wary of temptation. If one of you sees a woman that pleases him, let him go back to his own wife, for with her is like what he saw. He should not allow Satan to make way into his heart, so let him turn away his gaze from her. If he does not have a wife, he should pray two units of prayer and praise God greatly and send salutations upon the Prophet and his family. After that he should ask God for His blessings, so that He will bring about for him through His mercy that which will sate him.’[34]
15. From al-Sakūnī, that Imam al-Ṣādiq (a) related that the Prophet had said: ‘Every eye will cry on the Day of Judgement except three eyes: the eye that cried out of reverence for God, the eye that turned away from that which God has forbidden, and the eye that stayed awake for the sake of God.’[35]

REVIEW OF TAFSĪR LITERATURE

Zamakhsharī asks himself why the preposition min is used in conjunction with abṣār (looks) and not with furūj (private parts)? He then answers this himself by saying that the scope of one is far greater than the other. One must guard their private parts from all but their spouse, but they may look at far more than that. For example one may look at the hair, arms, legs, and so on of their maḥārim[36] (relatives forbidden in marriage), but must guard their private parts from them. He neatly concludes that looking is allowed withholding that which is excepted, whereas sexual relations are forbidden withholding that which is excepted.[37]

Tabatabai argues that min is used for indicating ibtidāʾ al-ghāyah, meaning that which the action begins from. In other words, they should start with the action of ghaḍḍ (lowering) their gazes.[38]

Many exegetes and jurists have also discussed exceptions to when a man may look at a non-maḥram woman, for example they have allowed a man to look at the hair and body of a woman for the sake of marriage, and there are many reports related in this regard. Another prominent example is a doctor who wishes to treat a patient.[39]

INSIGHTS FROM OTHER TRADITIONS

1. You have heard that it was said, “You shall not commit adultery.” But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.[40]
2. Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.[41]
3. Do not desire her beauty in your heart, and do not let her capture you with her eyelashes.[42]
4. He who walks righteously and speaks uprightly, he who rejects unjust gain and shakes his hands from holding bribes, who stops his ears from hearing of bloodshed, and shuts his eyes from seeing evil.[43]
5. None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the Lord.[44]

Rabbinical literature contains much discussion around the issue of arayos, which has the same meaning as ʿawrāt in Arabic. Some examples of these are quoted below:

6. A person must stay very far from women. He is forbidden to signal with his hands or his feet, or to hint with his eyes, to one of the arayos. He is forbidden to be playful with her, to be frivolous in front of her, or to look upon her beauty. Even to smell the perfume upon her is forbidden. He is forbidden to gaze at women doing laundry. He is forbidden to gaze at the colourful garments of a woman whom he recognizes, even if she is not wearing them, lest he come to have [forbidden] thoughts about her. If one encounters a woman in the marketplace, he is forbidden to walk behind her, but rather [must] run so that she is beside or behind him.[45]
7. “Do not draw close to reveal nakedness.” Implied is that we are forbidden to draw close to acts that lead to revealing nakedness … It is forbidden for a person to make motions with his hands or feet or wink with his eyes to one of the ariyot, to share mirth with her or to act frivolously with her. It is even forbidden to smell her perfume or gaze at her beauty. A person who performs any of these actions intentionally should be given stripes for rebellious conduct. A person who looks at even a small finger of a woman with the intent of deriving pleasure is considered as if he looked at her genitalia. It is even forbidden to hear the voice of a woman forbidden as an ervah or to look at her hair.[46]
8. But is it permitted to gaze upon a woman? The Gemara raises an objection from a baraita. The verse states: “And you shall keep yourself from every evil thing” (Deuteronomy 23:10); this teaches that a person should not gaze upon a beautiful woman, even if she is unmarried; and a person should not gaze upon a married woman, even if she is ugly.[47]
9. The Gemara asks: And according to the one who said that Eve was a face or side of Adam, which one of them walked in front? Rav Naḥman bar Yitzḥak said: It is reasonable to say that the man walked in front, as it is taught in a baraita: A man should not walk behind a woman on a path, as he will look at her constantly, even if it is his wife. If a woman happens upon him along a bridge, he should walk quickly in order to move her to his side so that she will not walk in front of him. And anyone who walks behind a woman in a river in order to see her exposed skin when she lifts her clothing as she passes through the water has no portion in the World-to-Come.[48]
10. “And shuts his eyes from looking upon evil” is to be understood in accordance with the statement of Rabbi Ḥiyya bar Abba, as Rabbi Ḥiyya bar Abba says: This is referring to one who does not look at women when they stand over the laundry at the river. The women would lift the garments they were wearing to keep them out of the water, and thereby expose part of their bodies.[49]
11. In connection with the matter of laundry being washed in public, the Gemara quotes the homiletic interpretation of a verse: “He that walks righteously, and speaks uprightly; he that despises the gain of oppressions, that shakes his hands from holding of bribes, that stops his ears from hearing of blood, and shuts his eyes from looking upon evil” (Isaiah 33:15). Rabbi Ḥiyya bar Abba says: This is referring to one who does not gaze at women while they are standing over the laundry, as it was common for them to stand in the water and raise the hems of their garments while laundering their clothing.[50]

[1] See Qaraati, 6/171; Tantawi, 10/114. It has been suggested that ghaḍḍ has the same meaning as ghamḍ (to close one’s eyes) (Mizan, 15/110), however in that case it would have been more appropriate to say yaghuḍḍū abṣārahum (Munyah, 19/103).
[2] Zamakhshari, 3/229, who attributes this opinion to Sībawayh.
[3] Muhit, 8/32. See the Insights from Hadith section.
[4] Mizan, 15/111.
[5] Raghib, p. 628.
[6] Tahqiq, 6/344-345, ṣ-n-ʿ.
[7] Raghib, p. 493.
[8] See the Introduction.
[9] Nemuneh, 14/436-437.
[10] Tibyan, 7/428.
[11] Muhit, 8/32.
[12] Muhit, 8/33; Tantawi, 10/115.
[13] Mizan, 15/111.
[14] For example wine is forbidden, but so is producing it, transporting it, serving it, selling it, and so on.
[15] Kafi, 5/521; Wasail, 20/192, h. 25398; Nur, 3/588; Mizan, 15/116; Nemuneh, 14/436; Munyah, 19/104.
[16] Muslim, 1/183; Tirmidhi, 4/196-197, h. 2945. See also Ibn Majah, 1/217, h. 661; Mustadrak.S, 1/158; Razi, 23/361.
[17] Ilal, 2/565; Uyun, 2/104; Wasail, 20/193, h. 25406. The same is also reported from Imam Ali (a) in other sources. See for example Suyuti, 5/40; Kanz, 2/474, h. 4538; Alusi, 9/333.
[18] Qummi, 2/101. See also Faqih, 1/114, h. 235; Wasail, 1/300, h. 787; Mizan, 15/115-116; Nemuneh, 14/438. The report in Faqih has a broken chain of narration. See Aḥmad al-Narāqī, Mustanad al-Shīʿah fī Aḥkām al-Sharīʿah (Mashhad: Muʾassasat Āl al-Bayt, 1415 AH), 16/29. Ṭabrisī and others also attribute the first part of this report to ʿAbd al-Raḥmān ibn Zayd (Tabrisi, 7/216-217; Thalabi, 7/86; Zamakhshari, 3/229); whereas Ṭabarī and others attribute it to Abū al-ʿĀliyah (Tabari, 18/92; Baghawi, 3/401; Razi, 23/363; Suyuti, 5/40). For another report that entails a similar statement see Kafi, 2/36; Wasail, 15/165, h. 20218.
[19] See Razi, 23/363; Muhit, 8/33. Ālūsī adds that while guarding one’s private parts from zināʾ is the final objective of the command, it nevertheless requires preliminaries which must also be guarded against, one of which is guarding against looks (Alusi, 9/334).
[20] Tahdhib, 1/374, h. 1149; Wasail, 1/299, h. 785. See also Faqih, 4/9; Thawab, p. 19.
[21] Kafi, 5/524; Wasail, 20/205, h. 25440; Nur, 3/590.
[22] Muhammad Hasan Banī Hāshimī, Tawḍīḥ al-Masāʾil-e Marājiʿ (Qum: Daftar-e Intishārāt-e Islāmī, 1380 AHS), 2/487.
[23] Kafi, 5/521; Wasail, 20/201, h. 25426; Nur, 3/590.
[24] The western coast of the Arabian Peninsula.
[25] Either people from villages or Iraq.
[26] Non-Muslims from foreign lands.
[27] Kafi, 5/524; Nur, 3/590-591; Mizan, 15/116-117.
[28] Kafi, 5/365; Wasail, 20/88, h. 25102.
[29] See for example Aḥmad al-Narāqī, Mustanad al-Shīʿah fī Aḥkām al-Sharīʿah (Mashhad: Muʾassasat Āl al-Bayt, 1415 AH), 16/30-31.
[30] Uyun, 2/70, h. 285; Wasail, 20/193-194, h. 25405, 25407-25409. See also Faqih, 4/19, h. 4971; Nur, 3/589; Mizan, 15/117; Ahmad, 5/351-353; Darimi, 2/298; Abu Dawud, 1/476, h. 2149; Tirmidhi, 4/191, h. 2927; Mustadrak.S, 2/194; Bayhaqi, 7/90; Baghawi, 3/401; Razi, 23/361; Ibn Kathir, 6/39; Alusi, 9/333-334.
[31] Tustari, 1/111; Ahmad, 5/323; Mustadrak.S, 4/359; Bayhaqi, 6/288; Thalabi, 7/86; Muhammad ibn Ḥibbān, Ṣaḥīḥ (Np.: Muʾassasat al-Risālah, 1993),1/506; Ibn Kathir, 6/39; Suyuti, 5/41.
[32] Thalabi, 7/86-87; Mustadrak.W, 14/270-271, h. 16686; Husayn Burūjirdī, Jāmiʿ Aḥādīth al-Shīʿah (Qum: al-Mehr, 1415 AH), 20/277; Tabarani, 10/173, h. 10362. Ibn Kathir, 6/40. A similar hadith is also reported from Imam al-Ṣādiq (a) in Barqi, 1/109, h. 101; Kafi, 5/559; Thawab, p. 264; Faqih, 4/18, h. 4969; Wasail, 20/191, h. 25395. See also Tahdhib, 7/435, h. 1736; Wasail, 20/89, h. 25108. Another similar hadith with a different beginning is report in Ahmad, 5/264; Haythami, 8/63; Tabarani, 8/208-209; Kanz, 5/327, h. 13059; Suyuti, 5/41.
[33] Ahmad, 4/361; Darimi, 2/278; Abu Dawud, 1/476, h. 2148; Nasai.K, 5/390-391, h. 9233; Tabarani, 2/337; Baghawi, 3/402; Ibn Kathir, 6/38-39.
[34] Khisal, pp. 610-629; Nur, 3/589. The hadith is extremely long and has been quoted only partially here.
[35] Kafi, 2/80; Faqih, 1/318, h. 942; Khisal, p. 98; Thawab, p. 177; Wasail, 7/75-76, h. 8770; Nur, 3/589. See also Kafi, 2/482; Wasail, 15/228, h. 20346; Kanz, 15/844, h. 43357, 15/872, h. 43468; Darimi, 2/203; Mustadrak.S, 2/83; Bayhaqi, 9/149; Nasai.K, 5/273; Ibn Kathir, 6/40; Suyuti, 5/41.
[36] Maḥram (pl. maḥārim) refers to those who are forbidden in marriage. See the next verse for more.
[37] Zamakhshari, 3/229; Muhit, 8/32.
[38] Mizan, 15/110-111.
[39] See for example Razi, 23/362.
[40] Matthew 5:27-28.
[41] Colossians 3:5.
[42] Proverbs 6:25.
[43] Isaiah 33:15.
[44] Leviticus 18:6.
[45] Shulchan Arukh, Even HaEzer 21:2. Accessed at: https://www.sefaria.org/Shulchan_Arukh%2C_Even_HaEzer.21.1?lang=bi&with=Talmud&lang2=en.
[46] Misneh Torah, Forbidden Intercourse 21:1-2. Accessed at: https://www.sefaria.org/Mishneh_Torah%2C_Forbidden_Intercourse.21.2?lang=bi&with=all&lang2=en.
[47] Avodah Zarah 20a:12. Accessed at: https://www.sefaria.org/Shulchan_Arukh%2C_Even_HaEzer.21.1?lang=bi&with=Talmud&lang2=en.
[48] Berakhot 61a:20. Accessed at: https://www.sefaria.org/Berakhot.61a.20?lang=bi.
[49] Makkot 24a:23. Accessed at: https://www.sefaria.org/Shulchan_Arukh%2C_Even_HaEzer.21.1?lang=bi&with=Talmud&lang2=bi.
[50] Bava Batra 57b:7. Accessed at:https://www.sefaria.org/Shulchan_Arukh%2C_Even_HaEzer.21.1?lang=bi&with=Talmud&lang2=en. See also Makkot 24a:23.