وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاء بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاء بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُوْلِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاء وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

And tell the faithful women to cast down their looks and to guard their private parts, and not to display their charms, except for what is outward, and let them draw their scarfs over their bosoms, and not display their charms except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or those in their possession, or male attendants lacking [sexual] desire, or children uninitiated to women’s parts. And let them not thump their feet to make known their hidden ornaments. Rally to Allah in repentance, O faithful, so that you may be felicitous.

EXEGESIS

Zīnah (charm/ornaments) means that which outwardly appears good and desirable. It can be used for both abstract and concrete things and it may refer to either that which has been attached to a thing (something that adorns it), like in the verse, Put on your adornment on every occasion of prayer (7:31), or it may refer to its natural and innate quality which makes it appear as such, like in the verse, Indeed We have adorned the lowest heaven with the finery of the stars (37:6), where the stars are a natural part of the sky.[1] In this verse, zīnah may have been used in both meanings. The hair and body of a woman are her charms as well as the ornaments by which she adorns herself.

Ẓahara (is outward): the original meaning of ẓahr is said to be the surface of the earth. Since that is usually something which is easily seen, it is used for the apparent aspect (ẓāhir) of something.[2] Here it means the beauty which is outwardly displayed and apparent to others and is difficult to cover.

Yaḍribna (let them draw) originally means to strike something against something else, but from this a wide array of meanings is derived.[3] Here it has the meaning of placing or putting, like saying ‘I placed my hand on the wall’.[4] Others have said it has here the meaning of force in it, meaning to fasten it tightly, so that it should not fall off their head or chest.[5]

Khumur (scarfs) is the plural of khimār which comes from khamara, meaning to cover something. This is why wine is called khamr, because it covers the intellect,[6] or the prayer mat on which the Prophet prostrated was called a khumrah because it covered some of the ground.[7]

Khimār refers to the headscarf that a woman wears on her head and which is wrapped around the sides of her face, also known as the maqnaʿah.[8] A headdress is not considered a khimār properly unless it is wrapped under the chin. Therefore, a man’s turban when wrapped under the chin much like a woman’s hijab may also then be called a khimār.[9] Based on this, purely linguistically speaking, it is not abiding by the verse of the Quran if a Muslim woman only wears a bandana and leaves her neck exposed.

Juyūb (bosoms) is the plural of jayb, which here refers to the opening in the neckline of the shirt.[10] It is used here as a euphemism for a woman’s breasts.[11]

Tābiʿīn is the plural of tābiʿ, meaning follower. It is said that they are called tābiʿīn because they follow one around to serve them.[12]

Irbah means need; more specifically a need that compels one to act on it, like in the verse, and I have other uses (maʾārib) for it (20:18). Here it intends the need for marriage and copulation.[13]

Lam yaẓharū: lam is for negation and yaẓharū is from the same ẓahara as before, meaning here to become aware of something, like in the verse, and Allah apprised him (aẓharahū) about it (66:3). It hence means children who do not know what an ʿawrah is,[14] and are not aware of charms of women. In other words, a polite way of referring to puberty.[15]

Another possibility is that it refers to capacity and capability, like in the verse, should they prevail (yaẓharū) over you (18:20), meaning those who are not yet capable of sexual activity.[16] These two usages are probably both meant here,[17] and hence even if a child is not yet capable of sexual activity but is already aware of such things a woman should cover in front of them.

ʿAwrāt (parts) is the plural of ʿawrah meaning that which one seeks to hide from others.[18] In usage it can mean anything ranging from the genitalia to even most of the body.

EXPOSITION

This verse begins like the one that preceded it, commanding the believers to lower their gazes and guard their private parts. The verbs used throughout the verse are feminine, so the address has now shifted from men to women. After mentioning once again the shared duty of lowering gazes and guarding private parts, it is then followed by a further command specific to believing women, which was not mentioned for the men, and that is to cover their charms from all but those exceptions which it then lists.[19]

And tell the faithful women to cast down their looks and to guard their private parts: the command is exactly as the one that preceded for the men. Believing women too must guard their gazes and chastity and not look at anything impermissible such as the ʿawrāt of others (excluding their husbands) or to look at others with lust.

Usually the Quran only uses the male plural which in the Arabic language includes both men and women. Here the repetition acts as an emphasis on the importance of the issue and also serves to draw attention to and highlight what follows it: specific and separate rulings for women regarding this matter.

And not to display their charms: women are separately mentioned because they have more clearly defined rules that have been laid out in the shariah. The reason for this differentiation is because women have more natural beauty and that attracts more attention. In any case, the very fact that such a command was not mentioned for the men tells us that the Islamic ruling regarding women is different and separate to men when it comes to this matter.

The desire to appear beautiful is a natural one and Islam does not seek to deny fulfilling it, but just like with sexual desires it seeks to direct it towards a healthy expression, one which does not cause harm to the person or society at large.

As for zīnah (charms/ornaments) we may note that it can be divided into two different categories: the natural charms (face, body, hair, etc.), and ornaments which are acquired (jewellery, makeup, clothing, and suchlike).

Charms in this verse is used in a general sense without any specification and therefore includes both acquired and natural charms. Certainly it cannot be argued that natural charms are not meant, seeing as this statement is immediately followed by and let them draw their scarfs over their bosoms, in which God has commanded them to cover that part of their natural charms and not display it.

Except for what is outward: the views mentioned by the exegetes as to what is meant by the outward charms of a woman can broadly speaking be divided into two categories: 1. The outward parts of her body: her face and hands,[20] meaning she is allowed to only display the outward parts of the body where adornments such as bracelets, rings, and so on, are worn.[21] 2. The adornments themselves (such as bracelets, rings, armlets, anklets, clothing, and so on), meaning that she is allowed to display the outward adornments worn by her, but not anything other.[22]

The first view is more reasonable as the zīnah being referred to in this part of the verse should be the natural charms of a woman.

The question remains as to why are the scholars unanimous that it is the face[23] and hands that are meant by outward charms? Why not include the whole arms? Or legs? One of the reasons for this is the copious number of reports that have explicitly stated these to be the only two parts that a woman does not need to cover with hijab. Additionally, the issue is considered one of the musallamāt, the obvious and unanimously agreed upon principles of the Islamic faith that has been continuously passed down through all generations of Muslims all the way back to the Prophet of Islam. Furthermore, the command and let them draw their scarfs over their bosoms also explicitly forbids things such as hair, neck, or the chest from being displayed.

It is important to keep in mind that it is not permitted to interpret the Quran according to one’s own whims, and any understanding which we may wish to formulate as to what constitutes outward adornment should have a basis in solid evidence, whether textual or otherwise. As the Prophet has reportedly said: ‘Anyone who speaks about the Quran according to their own [baseless] opinion (raʾy), should prepare their seat in the fire [of hell].’[24] And in another report from him: ‘Whoever interprets one verse of the Quran according to their own [baseless] opinion has disbelieved.’[25] And many more reports.[26] This is also something that the Quran itself constantly reminds Muslims of, saying things such as: Do not follow that of which you have no knowledge (17:36), and that you attribute to Allah what you do not know (2:169). See also the commentary on verse 3:7.

It is the role of the Prophet to teach the correct meaning of the Quran: We have sent down the reminder to you so that you may clarify for the people that which has been sent down to them (16:44). The famous hadith of thaqalayn extends this role to the Ahl al-Bayt as well. In addition to that, one must utilise the other legitimate and evidence-based means of interpretation if they wish to offer an opinion on the Quran.

Having said all that, it is also evident that in all human cultures it is unusual to cover the face and hands in everyday life (whether male or female), and therefore they are universally accepted as that which is outward and apparent of a person. Whereas other parts of the body may or may not be covered depending on things such as culture, weather, social setting, and so on: shirts, pants, dresses, socks, shoes, hats, or head coverings are all commonly worn. Therefore, from a purely common sense approach, if a woman is told she should not display any of her beauty except that which is normally always seen, it would be understood that she can display her face and hands. So it is that we find only a small minority of jurists have argued that a woman should cover her face and hands (see the Review of Tafsīr Literature section). However, to demand that a woman cover her face and hands as part of hijab would constitute unnecessary hardship for her.[27] While covering other body parts does not create any difficulty generally speaking, covering the face and hands would create hindrance for everyday things such as eating, drinking, identification, and anything requiring manual dexterity. Nevertheless, she is allowed to cover her face and hands – except in certain situations[28] – but it is not to be considered a part of the hijab.

Related to the concept of hijab is a person’s ʿawrah, which as we discussed refers to those parts of the body which when exposed constitute indecency. There are two well-known positions amongst the jurists as to what constitutes the ʿawrah of a woman:

1. All of her body, except the face and hands. This is the opinion of the majority of Shia scholars.[29] It is also the opinion of most Sunni jurists.[30] It is said that there is a consensus amongst the earliest Muslims regarding this, because of the consensus that women are allowed to leave them uncovered in prayer.[31]
2. According to some jurists, the feet may also be shown.[32] This has also been the opinion of some Shia scholars, although some of them have specified that this is only with regards to when she is praying.[33]

However, even these it is not allowed for a man to look at with lust.[34] Rather others (including men) may only look at a woman’s face, hands, and clothing, as long as it is without lustful intent.

And let them draw their scarfs over their bosoms: the expression their scarfs tells us that a headscarf is a piece of clothing that should be worn by every woman and the Quran is simply instructing them on how to wear it (instead of saying something like ‘command them to wear headscarves’). It is as if wearing a headscarf is something natural and does not require reminding.[35] It is similar to saying ‘when you go out, tie your shoelaces in a bow’. There is no need to remind one to wear their shoes when going out, or which part of their body should they be worn for that matter, or even to tie the laces, as these are things one expects the listener to understand without the need to be reminded of it. So the instruction is directed only as to the proper way to tie the laces, and in the case of the Quran, the proper way to wear the headscarf.

It is said that at the time of the revelation of the verse, Arab women used to wear their scarves wrapped around the top of their head but hanging behind their backs (similar to a bandana, leaving their necks and ears exposed), and so God has commanded them to wear their scarves in a way that would make it cover the front of their body as well, so that no part of the front of their body should be visible.[36]

This command is also used as proof that covering the face is not obligatory for a woman, as otherwise we should expect that to be mentioned, rather the scarf that used to be worn on the head and tied behind like a bandana is commanded to be worn tied over the front of the neck to cover the chest as well. It is still good to keep in mind what was mentioned, that just because a woman is allowed to leave her face uncovered it is not allowed for men to look at it with lust.[37]

And not display their charms except to their husbands: the verse then proceeds to list another eleven categories of people in front of whom the woman does not need to wear hijab, and to whom she can display her charms and ornaments. The first seven of these are known as the maḥārim (sing. maḥram), those with whom marriage is forbidden, whether they be forbidden by blood (nasab), or external causes (sabab).

It is obvious that this and what follows makes it further clear that the hijab is a compulsory duty for a woman, as otherwise what preceded this would make no sense if she be allowed to dress and appear in front of all men as she would in front of the likes of her brother or father. To this may be added the later verse in the same surah that declares, As for women advanced in years who do not expect to marry, there will be no sin upon them if they put off their clothing without displaying their adornment (verse 60), which again would make little sense if hijab was not a requirement, as putting off clothing can have no other sensible meaning other than taking off the hijab. See the commentary on that verse for more.

Or their fathers: this includes previous generations, that is grandfathers, great-grandfathers and so on, whether paternal or maternal.[38]

Or their husband’s fathers: once a woman is married to a man his father is forever her maḥram, even if they later get divorced.[39] It is also worth noting that the husband’s brothers are not a woman’s maḥram, and she must wear hijab in front of them.

Or their sons: this includes grandchildren and all direct descendants, from sons or daughters.[40]

Or their husband’s sons: again, this includes descendants.[41]

Or their brothers: whether full brothers or half-brothers, paternal or maternal.[42]

Or their brothers’ sons: and their children.[43]

Or their sisters’ sons: we may note here that uncles, paternal and maternal, are not mentioned. It has been said that the reason for that is because the Quran seeks to be succinct and avoid being unnecessarily verbose. Hence when it is listing the various groups who are maḥārim, it is unnecessary to mention the uncles as they are already included by inference from this and the previous category. This is because if it is forbidden for a woman to marry her sister’s son or her brother’s son, it obviously follows that it is forbidden for a man to marry their aunt, whether paternal or maternal. This is because a woman is the aunt of her sister’s son. As aunts are forbidden, it is understood that the uncle is also forbidden.[44]

The verse also does not mention the family bonds created through breastfeeding. These (along with the uncles) are mentioned and discussed in 4:23, which also lists the maḥārim.

Or their women: while there is some disagreement regarding the meaning of this, it can be understood to mean any women who are their friends and companions.[45]

Or those in their possession: the apparent generality of this statement could include both male and female slaves,[46] although some jurists have specified that it intends only the female slaves.[47] If one adopts the latter position, then their women should in that case definitely be understood to mean Muslim women only, otherwise there would be redundancy and needless repetition as their women would already include female slaves.

In any case, even if she is allowed to not wear hijab in front of a male slave, that does not mean that he is allowed to look at her with lust.[48]

Or male attendants lacking [sexual] desire: considering the generality of the Quranic statement, this should be referring to any attendants who do not have sexual urges.[49] They do not have their own homes or places to sleep and therefore may sleep in quarters provided to them. Because of this they are considered part of the household of a person and if he is a person who has no sexual urges then it is not necessary for a woman to wear hijab in front of them.

Different opinions have also been suggested specifying which type of attendants this could intend, including:

1. An old man who no longer has sexual urges.[50] This is what is reported from Imam al-Kāẓim (a).[51]
2. A young boy who is still sexually immature,[52] but that meaning is not appropriate here because those are mentioned separately next.[53]
3. A man who is a eunuch,[54] or impotent.[55]
4. The ablah. An attendant with severely lacking mental capacity who has never developed any sexual urges. This is the opinion indicated in some reports from Imam al-Bāqir (a) and Imam al-Ṣādiq (a),[56] Ibn Abbas, and others.[57]

Or children uninitiated to women’s parts: as children have not yet developed sexually, they do not have any sexual desires either, so it is not necessary for a woman to cover her beauty from them. Once they reach sexual maturity they are considered like any other men and a woman should wear hijab in front of them.[58] The jurists also have separately discussed children who are not yet sexually mature but can differentiate between good and evil.

And let them not thump their feet to make known their hidden ornaments: in pre-Islamic times, Arab women would wear anklets as jewellery which made a sound when they walked in order to draw attention to themselves.[59] While that can be considered a specific example, the same philosophy may apply to all other similar actions and the verse forbids any action that makes known their hidden ornaments and would be contrary to modesty. So, things like wearing noisy high heels has also been considered to fall into the scope of this prohibition.[60]

The conduct of a Muslim should be steeped in modesty and the purpose of the hijab is for a believing woman not to draw attention to her beauty. This duty is so wide in its scope that it includes even making sounds that might draw improper attention. This statement is important as it highlights the core of the philosophy of hijab, which is not just limited to how one dresses, but also to how one behaves. Modest covering accompanied with immodest behaviour is contrary to the purpose of hijab, as is hijab that is accompanied with heavy makeup and things which seek to draw attention to a woman’s beauty.

Rally to Allah in repentance, O faithful: the verse ends with a reminder of the surah’s main theme and how God’s ‘clear command’ is meant to guide the Muslim community to felicity. The word jamīʿan (lit. all of you together) indicates that the Muslims should repent as a community and change their ways as a whole, not just on an individual level.

Different opinions have been suggested for what is meant by repentance in this verse. Some have said that it intends turning towards God,[61] in other words to obey His commands and to follow the path He has set for us.[62] Others have said it means repenting from sins.[63] However, as the rulings on hijab and guarding one’s gaze had not yet been revealed, acting contrary to the commands of this and the preceding verse could be argued to not constitute a sin. Why then the command to repent? The truth is that the principles of chastity, modesty, and avoiding lustful looks and fornication is something which people know without the need for recourse to revelation. The pure innate nature of man (fiṭrah) already guides him to that, and therefore if anyone had acted contrary to that, repentance would be fitting.[64]

So that you may be felicitous: may is a translation of laʿalla in Arabic, which has the meaning of ‘perhaps’ or ‘maybe’. It hints at the fact that felicity is the result of different factors and conditions, of which the repentance mentioned here is only one. To achieve felicity, other conditions must be met along with this one.

Finally, we could make mention that some have said that this verse has more pronouns in it than any other verse in the Quran.[65]

INSIGHTS FROM HADITH

The reports relating to hijab and its various rulings are of course so numerous that it is not feasible or desirable to list them all here, for that one may refer to the collections of traditions, however what follows is a small sampling of those directly related to this verse.

On the context of revelation:

1. From Ṣafiyyah bint Shaybah, that she and a group of women were sitting in a gathering talking about the women of Quraysh and their merits. ʿĀʾishah was also in the gathering and remarked that the women of Quraysh had a great merit, but she had not seen anyone better than the women of the Anṣār with regards to belief and faith in the book of God and revelation. When Sūrat al-Nūr was revealed and [the verse] and let them draw their scarfs over their bosoms, their husbands went to them and recited what God had revealed to their wives, daughters, sisters, and family members. Every one of those women cut a piece of cloth from her garment and covered their head with it, acting on what God had commanded and believing in what He revealed in His book. When they came to pray behind the Messenger of God in the morning their heads were covered with cloths as if crows were sitting on top of them.[66]
2. From ʿĀʾishah, that she said: ‘God bless the Muhājirūn[67] When God revealed and let them draw their scarfs over their bosoms they took their skirts and cut them from the edges and wore them as headscarves.’[68]

Note: If we wish to accept these reports, it should not be taken as indication that no Muslim women were wearing the hijab before the revelation of Sūrat al-Nūr, but rather that those that did not wear it before began to wear it from then onwards.

On what constitutes outward charms:

3. From Fuḍayl ibn Yasār, that he asked Imam al-Ṣādiq (a): ‘Are the arms part of the charms of a woman about which God has said and not display their charms except to the husbands?’ He said: ‘Yes, anything beyond that which is covered by the khimār (headscarf) and beyond the bracelets.’[69]

Note: ‘Beyond the bracelets’ (dūn al-siwārayn) means anything past the point where they are worn, that is the wrists. In other words, only the hands may be shown, but not the arms. ‘Beyond the khimār’ similarly refers to the face.

4. From Masʿadah ibn Ziyād, that he heard Imam al-Ṣādiq (a) reply when he was asked about what adornment is a woman allowed to display: ‘The face and hands.’[70]
5. From Ali ibn Jaʿfar, that he asked his brother Imam al-Kāẓim (a) about what a man is allowed to look at in a woman to whom he is not maḥram or married. The Imam replied: ‘The face, the hands, and where the bracelet is.’[71]
6. From Imam al-Ṣādiq (a), that he was asked: ‘What is permissible for a man to look at in a woman if she is not his maḥram?’ He replied: ‘The face and hands and feet.’[72]

Note: This report has a broken chain of narration.[73]

7. From Abū Baṣīr, that he asked Imam al-Ṣādiq (a) regarding and not to display their charms, except for what is outward, to which he replied: ‘The ring and bracelets.’[74]
8. From Zurārah ibn Aʿyan, that Imam al-Ṣādiq (a) said regarding except for what is outward: ‘The outward adornment is kohl (eyeliner/mascara) and ring (khātam).’[75]

Note: Because eyeliner is worn on the face and rings and bracelets on the hand, they are considered to be part of the outward adornment and therefore may be worn in front of non-maḥram men, provided it is without the intent to incite lust of course.

9. From Ismāʿīl ibn Bazīʿ, that Imam al-Riḍā (a) said: ‘It is allowed for a woman when wiping her head [for ritual ablutions] to enter just one of her fingers under her headscarf (maqnaʿah) and to wipe her hair with that.’[76]
10. From Muhammad ibn Sinān, that Imam al-Riḍā (a) wrote in an answer to his questions about the philosophy of rulings and rituals: ‘It is forbidden to look at the hair of women, whether they are married or otherwise, because this can cause stimulation in the men and that leads to corruption and into impermissible acts. The same applies to anything similar to the hair, except what is mentioned by God, As for women advanced in years who do not expect to marry, there will be no sin upon them if they put off their clothing [verse 60], other than their jilbāb (outer garments). Therefore, there is no problem looking at the hair of such women.’[77]

Those in front of whom a woman needs to don the hijab:

11. From Ḥafṣ ibn al-Bakhtarī, that Imam al-Ṣādiq (a) said: ‘It is not suitable for a woman to take off her hijab in front of a Jewish or Christian woman, because they will then describe that to their husbands.’[78]

Note: It seems that this ruling was issued in a context where such habits prevailed and it is not a universal rule. There are many reports that indicate a similar sentiment, that it is not allowed for a Muslim woman to take off her hijab in front of anyone who would describe her hair or body parts to others. Similarly, there are reports that forbid anyone from describing such things if they have seen it.

REVIEW OF TAFSĪR LITERATURE

The scholars have only differed somewhat with regards to what constitutes a woman’s outward ornaments, such as rings, bracelets, and so on. Some scholars have said it is not forbidden for a woman to display those items, objects, or clothing that are adornments at all, and a woman may wear for example adorning bracelets, rings, kohl, and so on.[79] However, other scholars have said that only the face and hands themselves are intended by outward adornment (the natural adornment we spoke of earlier), and therefore if a woman wears or applies anything which is considered an adornment on her face or hands she should cover them as part of her hijab.[80] Naturally, there are also some opinions that fall somewhere in between, for example some who allow only some specific types of ornaments worn on the hands and face. 

Ṭabarī mentions different opinions of early exegetes as to what constitutes outward adornment:

1. From Ibn Masʿūd and others, that it is the clothing.[81] He uses Put on your adornment (zīnatakum) on every occasion of prayer (7:31) as evidence for this interpretation.
2. From Ibn Abbas and others, that it is kohl, rings, and bracelets.
3. From Saʿīd ibn Jubayr and others, that it is the face and hands.

Ṭabarī also mentions varying combinations of these, but concludes that the best is to say it is the face and hands as it includes things like kohl, rings, bracelets, and so on.[82]

Some scholars who have adopted the position that outward adornment refers to clothing have then reasoned that even the hands and face of a woman should be covered (what is known as a full niqāb).[83] However, necessitating such dress is contrary to the reports and the practice of Muslims (sīrat al-mutasharriʿah), as we mentioned. Furthermore, if covering the face was necessary, we should expect that to be mentioned in the verse, rather than bosoms, as the face is far less likely to be covered by a woman.[84]

Equally unsatisfying is the claim by some[85] that a woman’s face is also part of her zīnah and therefore should be covered. This is unsatisfying, because the verse makes exception for that by saying except for what is outward, which can and should be understood to mean the face and hands.

It should be kept in mind that the jurists have separately discussed the obligation of a woman to cover her face and hands from a non-maḥram in some situations, such as when they have been adorned with makeup.[86]

In general, the scholars who have interpreted the outward adornment as clothing, have meant that is the part which others are allowed to see and have considered it separate from the discussion of what she should cover.

Most scholars have considered their women to refer to only believing women, and that a Muslim woman should cover herself in front of non-Muslim women.[87] The Quranic evidence used for this is the feminine pronoun their, meaning ‘their own’ Muslim women, like in the verse, and take as witness two witnesses from your men (2:282).[88] Usually the reasoning for this is given as those women might not respect the Islamic boundaries of hijab and might then describe a Muslim woman’s body and hair to others, an act which is forbidden. Rāzī suggests that Rally to Allah in repentance may even be referring to sins done in pre-Islamic times. Even though Islam does away with all sins that preceded it, Rāzī relates that repentance nevertheless necessitates regret, to the extent that every time one remembers their sin they would regret it and that is the wider meaning of repentance here.[89]

INSIGHTS FROM OTHER TRADITIONS

1. The Lord says, “The women of Zion are haughty, walking along with outstretched necks, flirting with their eyes, strutting along with swaying hips, with ornaments jingling on their ankles.”[90]

Note: For an explanation of ‘outstretched necks’ and ‘ornaments jingling on their ankles’ see the Rabbinical commentary below.

2. And Rebekah lifted up her eyes, and when she saw Isaac, she dismounted from her camel and said to the servant, “Who is this man walking in the field to meet us?” The servant said, “It is my master.” Therefore she took a veil and covered herself.[91]
3. In like manner also, that women clothe themselves in modest clothing, with decency and self-control, not with braided hair, gold, pearls, or expensive clothing, but with good works, which is proper for women professing godliness.[92]
4. But I would have you know that the head of the woman is the man, the head of every man is Christ, and the head of Christ is God. Every man praying or prophesying having his head covered dishonours his head, but every woman who prays or prophesies with her head uncovered dishonours her head, for that is the same as if she were shaved. For if the woman is not covered, let her also cut off her hair. But if it is a shame for a woman to have her hair cut off or shaved, let her be covered. For a man indeed ought not to cover his head, because he is the image and glory of God. But the woman is the glory of the man. The man is not from the woman, but the woman from the man. The man was not created for the woman, but the woman for the man. For this reason the woman ought to have a veil of authority [of her husband] over her head.[93]
5. Wives … your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.[94]

In brief, like the shariah, the halacha has extensive rulings on what is deemed modest dress (tzniut) for both men and women. The common orthodox view is that a woman should cover her hair in front of all men but husband and close relatives.

6. Jewish women may not go with uncovered head in the marketplace, whether married or not.[95]
7. And who is considered a woman who violates the precepts of Jewish women? One who, for example, goes out of her house, and her head, i.e., her hair, is uncovered; or she spins wool in the public marketplace; or she speaks with every man she encounters.[96]
8. With regard to the verse that lists the ornaments, Rav Sheshet said: For what reason did the verse list outer ornaments, i.e., a bracelet, with inner ornaments, i.e., a kumaz? To tell you that anyone who gazes upon a woman’s little finger is considered as if he gazed upon her naked genitals. The atonement was for the sin of looking.[97]
9. Rabbi Yitzḥak stated: An exposed handbreadth in a woman constitutes nakedness. The Gemara asks: Regarding which halakha was this said? If you say that it comes to prohibit looking at an exposed handbreadth in her, didn’t Rav Sheshet say: Why did the verse enumerate “anklets and bracelets, rings, earrings and girdles” (Numbers 31:50), jewellery that is worn externally, over her clothing, e.g., bracelets, together with jewellery worn internally, beneath her clothing, near her nakedness, e.g., girdles? This was to tell you: Anyone who gazes upon a woman’s little finger is considered as if he gazed upon her naked genitals, for if his intentions are impure, it makes no difference where he looks or how much is exposed; even less than a handbreadth.[98]
10. Along these lines, Rav Ḥisda said: Even a woman’s exposed leg is considered nakedness, as it is stated: “Uncover the leg and pass through the rivers” (Isaiah 47:2), and it is written in the following verse: “Your nakedness shall be revealed and your shame shall be seen” (Isaiah 47:3). Shmuel further stated: A woman’s singing voice is considered nakedness, which he derives from the praise accorded a woman’s voice, as it is stated: “Sweet is your voice and your countenance is alluring” (Song of Songs 2:14). Similarly, Rav Sheshet stated: Even a woman’s hair is considered nakedness, for it too is praised, as it is written: “Your hair is like a flock of goats, trailing down from Mount Gilead” (Song of Songs 4:1).[99]
11. Since the Gemara spoke of sins in the First Temple era, it continues to explain other verses with similar content. Rava, son of Rav Ilai, interpreted the following verse homiletically. What is the meaning of that which is written: “The Lord says because the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go and making a tinkling with their feet” (Isaiah 3:16)? “Because the daughters of Zion are haughty,” indicates that they would walk with upright stature and carry themselves in an immodest way. “And walk with outstretched necks,” indicates that they would walk in small steps, heel to toe, so onlookers would notice them. “Wanton eyes,” indicates that they would fill their eyes with blue eye shadow and beckon. “Walking and mincing [tafof] as they go,” indicates that the wealthy women would walk a tall woman alongside a short one so that the tall woman would stand out. This is derived from the interchangeability of the letters tet and tzadi; tzafo, meaning, in this case, to be seen. “Making a tinkling [te’akasna] with their feet,” Rabbi Yitzḥak from the school of Rabbi Ami said: This teaches that they would place myrrh and balsam in their shoes and would walk in the marketplaces of Jerusalem. And once they approached a place where the young men of Israel were congregated, they would stamp their feet on the ground and splash the perfume toward them and instil the evil inclination into them like venom of a viper [ke’eres bakhos].[100]

TOPICAL ARTICLES

The philosophy of hijab

While a lot of the discussion that preceded this and the previous verse already addressed many facets of why guarding one’s eyes and dressing modestly is important, considering the prevalence of immodesty in many modern cultures and societies and the outright celebration of sexual immorality, it is pertinent to discuss the matter some more.

Islam wishes that a woman should not be reduced simply to her appearance and her looks, but rather be seen as a complete individual, just as it wishes that for men too. Furthermore, whilst God has given humans sexual desire, He does not wish for us to become enslaved to that and dedicate our lives simply to sating our lust.[101] Nor should women be pressured by society to enter into some never-ending contest of looks and beauty.[102] When we look at modern societies, we may witness how for example conventional and social media is creating a phantasm of beauty and setting it as a standard to which everyone should strive. This is done in partnership with a culture of consumerism in which corporations wish to sell people goods and services to constantly try to attain an unrealistic standard of beauty, and convince them that ‘happiness needs to be bought’. While physical self-improvement and ‘being your best self’ is not forbidden per se, even if that is done in a purely superficial way, it is the toxicity of the culture surrounding it that is highly damaging. From a spiritual perspective it can serve as a distraction from the remembrance of God and the hereafter. From a worldly perspective it instils a mindset that one is not good enough, or their partner is not good enough, which breeds dissatisfaction and misery.

Realising this, one comes to the inevitable conclusion that despite what some might think, the core fundamental of hijab is in fact a highly feminist one, in the sense that it seeks to unchain woman from the fetters of social pressure and the anxiety of being valued simply for her looks. She is free to pursue herself and her goals as she is and be valued for who she is. It also teaches men to value women as equal individuals and not simply see them as objects or commodities.

The outcry caused by the realisation of the extent of sexual harassment of women at the workplace is indicative that it is deeply irresponsible to simply assume that people as a collective would overcome their base desires and impulses. The Islamic approach is a very realistic one, founded on the understanding that a holistic and preventative approach is required, not just a reactionary one.

The truth is that a system and lifestyle lacking controls on sexual impulses leaves everyone unhappy; to be forced to compete with each other in looks, have their hearts broken in often short-lived relationships, never knowing what their partners’ plans are for them, are all recipes for unhappiness. Always thinking that one might come across someone better, or being compared to previous partners, is no basis for a successful relationship. Again, while one could go on listing issues, the facts speak for themselves, and the huge percentage of people (a percentage constantly on the rise) who live alone without a partner in western countries, despite the supposed free availability of choice in partners, tells of a deep-seated flaw in the premise that such a system should lead to more successful relationships and greater happiness.

At the end of the day, the results of a society that does not conform to the guidelines of Sūrat al-Nūr of modesty in behaviour and dress, avoiding zināʾ, and submitting to God piously, can be clearly seen in modern western societies. The prevalence of sexual immorality, lack of willingness to commit to one partner, broken marriages, and children without one or more parents, commoditisation of sexuality whereby people put themselves on display whether on the street or online to sell either products or themselves, and much more, are the direct results of fundamental flaws in moral outlook and approach, no matter how some may try to ignore the vastness of these issues or point the finger of blame at something else, or worse: to celebrate them as something positive.

Any attempts to dress immorality and depravity with language that seeks to mask its true nature should be met with suspicion. Terms such as ‘sexual liberation’ to describe promiscuity, ‘empowerment’ for lewdness and pornography, ‘relationships’ or ‘having fun and enjoying life’ for fornication, ‘open relationships’ for adultery and depravity, are all cases of someone the evil of whose conduct is presented as decorous to him, so he regards it as good (35:8). We witness how such sins are proudly proclaimed under a banner inscribed with ‘freedom’, ‘liberty’, ‘tolerance’, and ‘inclusivity’; an act which seeks to obfuscate vice and disobedience to God under such lofty slogans. Muslims should be keenly aware of such attempts and Rally to Allah in repentance.

Finally, it should be kept in mind that it is also not allowed for men to dress in an immodest way or to reveal anything of their bodies with the intention of attracting sexual attention.[103]

Some critiques of hijab

Before finishing, we may answer briefly some critiques that have been levelled against the hijab.

Some have claimed that hijab limits a woman’s ability to participate in society. The truth is that her participation in society is only limited by those who wish to exclude a woman who chooses to wear the hijab from the workplace. Otherwise, there is no reason that a woman cannot both work and wear the hijab. In practice we see that women can be found in almost all professions, whether it be doctors or nurses, teachers or professors, drivers or receptionists, reporters or news anchors, cooks or homemakers, engineers or researchers, police officers or prison guards, and so on, all while wearing the hijab.[104]

Some have argued that hijab is not necessary in non-Muslim countries. It should be pointed out that human nature in regard to the need for hijab is not subject to cultural variance, rather all societies in all times have had and have sexual attraction and relationships, therefore it is not possible to think of societies that would be exceptions to this need. In fact, the over-sexualised culture of many such countries is arguably even more reason for a higher need to emphasise chastity and modesty, if anything. Furthermore, part of the philosophy of hijab is for Muslims to be distinguished by their own identity, O Prophet! Tell your wives and your daughters and the women of the faithful to draw closely over themselves their outer garments [when going out]. That makes it likely for them to be recognised (33:59).

Some have said that hijab is limiting a woman’s choice on how to dress and is a patriarchal attempt to control her. Keep in mind that wearing the hijab is a woman’s own choice and that hijab is not just her dress, but her behaviour and outlook, which cannot be forced on anyone. As for some Muslim countries legislating to make hijab obligatory, that is a more complex discussion that needs to be relegated to the jurists, however we may note here simply that every sovereign nation has the right to legislate how its citizens must dress in public and indeed they all have some varying degree of such legislations in place. The idea that certain (western) nations should dictate their norms on others is nothing short of cultural imperialism.

Some might criticise the concept of hijab by saying that it seeks to stifle feminine beauty and its natural expression. They might ask: what is so threatening about the beauty of a woman that it should be covered up? Certainly, God has given this beauty to women and created this capacity in humans. As such, He is keenly aware of the benefits and risks associated with it. It is not that a woman’s beauty is a threat, but rather like all things if it is used in a wrong way and expressed in an unhealthy way it can have negative consequences, many of which we discussed already and need not repeat again.

[1] Tahqiq, 4/395-396, z-y-n. Based on this the claim made by some that zīnah is only an attached quality is not a very good understanding (for example as asserted in Munyah, 19/106).
[2] Alusi, 8/220.
[3] Tahqiq, 7/20-21, ḍ-r-b.
[4] Ḍarabtu bi-yadī ʿalā al-ḥāʾiṭ. Zamakhshari, 3/231.
[5] Sharawi, p. 10256; Tahqiq, 3/144, kh-m-r.
[6] Jawhari, 2/649, kh-m-r.
[7] Tahqiq, 3/142, kh-m-r.
[8] Tibyan, 7/430; Tabrisi, 7/217; Ahkam, 3/1369; Razi, 23/364; Alusi, 9/336; Mizan, 15/112; Nemuneh, 14/440; Sharawi, p. 10256; Raghib, p. 298, kh-m-r; Lisan, 4/257, kh-m-r; Bahrayn, 3/292, kh-m-r; Tahqiq, 3/142-143, kh-m-r; Lane, kh-m-r.
[9] Lane, kh-m-r.
[10] Muhit, 8/28; Alusi, 9/336.
[11] Tabrisi, 7/217.
[12] Tibyan, 7/430; Tabrisi, 7/218, who says this meaning is what is reported from Imam al-Ṣādiq (a), Ibn Abbas, and others.
[13] Tibyan, 7/431; Zamakhshari, 3/232; Qurtubi, 6/178; Muhit, 8/35; Mizan, 15/112; Munyah, 19/103.
[14] Tabari, 18/97; Thalabi, 7/88; Zamakhshari, 3/232; Munyah, 19/103.
[15] Mizan, 15/112.
[16] Zamakhshari, 3/232; Alusi, 9/339-340; Nemuneh, 14/453.
[17] Sharawi, p. 10260.
[18] Muhit, 8/28; Lisan, 4/617.
[19] Razi, 23/360.
[20] Tabari, 18/94.
[21] Tabrisi, 7/217; Baghawi, 3/403; Mizan, 15/111; Fadlallah, 16/299-301.
[22] Zamakhshari, 33/230; Muhit, 8/33; Alusi, 9/335; Nemuneh, 14/439.
[23] Worth noting as well is that the scholars are unanimous in that the ears are not part of the face and should therefore be covered. This unanimity is the result of common sense as no one would consider the ear as part of their face. If one were to for example get a cut on their ear, they would not say ‘I got a cut on my face’.
[24] Tawhid, p. 91; Tabrisi, 1/19; Tabari, 1/54-56; Ahmad, 1/233, 269; Tirmidhi, 4/268-269, h. 4022-4024; Nasai.K, 5/30-31, h. 8084-8085; Wasail, 27/189, h. 33566, 27/204, h. 33607; Zayn al-Dīn al-ʿĀmilī, Munyat al-Murīd (N.p.: Maktab al-Iʿlām al-Islāmī, 1409 AH), pp. 368-369; Mizan, 3/75. See also Ayyashi, 1/17; Wasail, 27/190, h. 33568, 27/202, h. 33597; Bihar, 30/512; Tibyan, 1/4; Safi, 1/8; Haythami, 1/163; Tabarani, 2/163.
[25] Ayyashi, 1/18; Wasail, 27/60, h. 33195.
[26] See Wasail, 27/176-206.
[27] Zamakhshari, 3/231; Razi, 23/364; Muhit, 8/33.
[28] For example some scholars have forbidden it when she has worn iḥrām for hajj pilgrimage. See Muhammad al-ʿĀmilī, Madārik al-Aḥkām (Qum: Muʾassasat Āl al-Bayt, 1410 AH), 7/377-378; Muḥyī al-Dīn al-Nawawī, al-Majmūʿ Sharḥ al-Muhadhdhab (Beirut: Dār al-Fikr, n.d.), 3/167.
[29] Tibyan, 7/429; Ṭūsī, al-Khilāf (Qum: Muʾassasat al-Nashr al-Islāmī, 1407 AH), 1/393; Jamāl al-Dīn al-Ḥillī, Tadhkirat al-Fuqahāʾ (Qum: Muʾassasat Āl al-Bayt, 1414 AH), 2/446; Abū al-Qāsim al-Khūʾī, Kitāb al-Nikāḥ (N.p.: Manshūrāt Dār al-ʿIlm, n.d.), 1/55-56; Muhammad Hasan Banī Hāshimī, Tawḍīḥ al-Masāʾil-e Marājiʿ (Qum: Daftar-e Intishārāt-e Islāmī, 1380 AHS), 2/488.
[30] Thalabi, 7/87; Baghawi, 3/403; Razi, 23/361; Qurtubi, 6/180; al-Shāfiʿī, Kitāb al-Umm (Beirut: Dār al-Fikr, 1983), 1/109; Muḥyī al-Dīn al-Nawawī, al-Majmūʿ Sharḥ al-Muhadhdhab (Beirut: Dār al-Fikr, n.d.), 3/167-168.
[31] Tibyan, 7/429.
[32] Tibyan, 7/428; Mizan, 15/111; Ṭūsī, al-Khilāf (Qum: Muʾassasat al-Nashr al-Islāmī, 1407 AH), 1/393; Muḥyī al-Dīn al-Nawawī, al-Majmūʿ Sharḥ al-Muhadhdhab (Beirut: Dār al-Fikr, n.d.), 3/167-168.
[33] Ibn Idrīs al-Ḥillī, al-Sarāʾir (Qum: Muʾassasat al-Nashr al-Islāmī, 1410 AH), 1/260; Zayn al-Dīn al-ʿĀmilī, Sharḥ al-Lumʿah (Qum: Manshūrāt al-Maktabah al-Dāwarī, 1410 AH), 1/524-525; al-Bahāʾī, al-Ḥabl al-Matīn (Qum: Intishārāt-e Baṣīratī, n.d.), p. 170;
[34] Razi, 23/361.
[35] Tahqiq, 3/143-144.
[36] Tabrisi, 7/217; Zamakhshari, 3/231; Qurtubi, 6/175; Alusi, 9/337; Fadlallah, 16/304; Munyah, 19/106.
[37] Nemuneh, 14/450-451.
[38] Tibyan, 7/430; Razi, 23/364.
[39] Muhammad Hasan Banī Hāshimī, Tawḍīḥ al-Masāʾil-e Marājiʿ (Qum: Daftar-e Intishārāt-e Islāmī, 1380 AHS), 2/464.
[40] Tabrisi, 7/217; Razi, 23/364.
[41] Munyah, 19/107.
[42] Fadlallah, 16/305.
[43] Fadlallah, 16/305.
[44] Nemuneh, 14/454; Munyah, 19/108. See also Qurtubi, 6/177.
[45] Zamakhshari, 3/231; Razi, 23/365; Ahkam, 3/1372.
[46] Ahkam, 3/1373; Razi, 23/364; Qurtubi, 6/178; Alusi, 9/338-339; Mizan, 15/112.
[47] Zamakhshari, 3/231-232; Nemuneh, 14/451. Makārim Shīrāzī bases this understanding on a hadith. This position has been criticised that if it was the intended meaning, then the more suitable expression would have been imāʾihinna (their female slaves). See Alusi, 9/339.

[49] Tabari, 18/96; Munyah, 19/109.
[50] Nemuneh, 14/452. Some scholars have considered this not to be an exception (Ahkam, 3/1375).
[51] Nemuneh. 14/453.
[52] Tibyan, 7/430.
[53] Ahkam, 3/1374.
[54] Tibyan, 7/430. It is important to keep in mind that the Muslim scholars are unanimous that castrating someone is forbidden and a punishable offence. Furthermore, many have considered them not to be exempt from the ruling of hijab since they may still possess sexual urges depending on their age when they were castrated. Furthermore, some scholars have forbidden owning eunuch slaves completely (see for example Zamakhshari, 3/232). It is said that Muʿāwiyah was the first Muslim to keep eunuchs as slaves (Alusi, 9/339).
[55] Thalabi, 7/88.
[56] Nemuneh, 14/452.
[57] Tabari, 18/95-96; Thalabi, 7/88.
[58] Tabrisi, 7/218; Nemuneh, 14/453.
[59] Tibyan, 7/431; Tabari, 18/97; Baghawi, 3/405; Ahkam, 3/1367; Razi, 23/364; Muhit, 8/36; Qurtubi, 6/181; Munyah, 19/108.
[60] See for example Mudarrisi, 8/304-305.
[61] Tabrisi, 7/218.
[62] Tabari, 18/97; Mizan, 15/112.
[63] Thalabi, 7/89; Baghawi, 3/405.
[64] See also Nemuneh, 14/442.
[65] Qurtubi, 6/181; Muhit, 8/37; Munyah, 19/109.
[66] Suyuti, 5/42; Razi, 23/364. See also Abu Dawud, 2/269, h. 4101.
[67] In some versions this is given as Anṣār.
[68] Bukhari, 6/13, h. 4758; Bayhaqi, 2/234; Tabari, 18/94; Thalabi, 7/87; Zamakhshari, 3/231; Baghawi, 3/403; Ahkam, 3/1369; Suyuti, 5/42; Qurtubi, 6/175. See also Abu Dawud, 2/270, h. 4102; Mustadrak.S, 2/397, 4/194.
[69] Kafi, 5/520-521; Wasail, 20/200-201, h. 25425. Something similar to this is also reported as being said by Ibn Abbas (Tibyan, 7/429).
[70] Qurb, p. 82, h. 270; Wasail, 20/202, h. 25429. See also Qurb, p. 227. The same is also reported as being said by ʿĀʾishah (Bayhaqi, 2/226), and Ibn Abbas, ʿIkramah, Saʿīd ibn Jubayr, and ʿAṭāʾ ibn Abī Rabāḥ (Suyuti, 5/41).
[71] Qurb, p. 227, h. 890; Mizan, 15/116.
[72] Kafi, 5/521; Khisal, p. 302; Nur, 3/589; Mizan, 15/116; Fadlallah, 16/301-302.
[73] See Abū al-Qāsim al-Khūʾī, Kitāb al-Nikāḥ (N.p.: Manshūrāt Dār al-ʿIlm, n.d.), 1/59-60.
[74] Kafi, 5/521; Wasail, 20/201, h. 25428.
[75] Kafi, 5/521; Wasail, 20/201, h. 25427. The same is also reported as being said by Ibn Abbas. See Bayhaqi, 2/225.
[76] Tahdhib, 1/77, h. 193. See also Faqih, 1/48-49, h. 99.
[77] Uyun, 2/104; Wasail, 20/194, h. 24406; Nur, 3/622.
[78] Kafi, 5/519; Khisal, p. 587; Faqih, 3/561, h. 4928; Wasail, 20/184, h. 25379; Nur, 3/593; Mizan, 15/117; Nemuneh, 14/451. This similar opinion is also attributed to ʿUmar ibn al-Khaṭṭāb (Tabari, 18/95; Thalabi, 7/88; Qurtubi, 6/177; Bayhaqi, 7/95), and Ibn Abbas (Zamakhshari, 3/231; Qurtubi, 6/177).
[79] Mizan, 15/111; Fadlallah, 16/302; Alusi, 9/335; Sharawi, p. 10256. Faḍl-Allāh relates that this is the opinion of the majority of Ḥanafī scholars. It is said the difference of opinion stems from the disagreement regarding what is meant by the verb ẓahara in mā ẓahara minhā (what is outward), which may either refer to what is apparent in and of itself, without a person intending, or if it means what a person intentionally makes apparent. However, considering the statement that follows, and not display their charms except to their husbands, suggests that a woman should not intentionally display adornments in front of others than the excepted groups.
[80] Ahkam, 3/1369.
[81] This is the opinion adopted in Tibyan, 7/429.
[82] Tabari, 18/92-94.
[83] See for example Alusi, 9/336.
[84] Fadlallah, 16/303-304.
[85] See for example Tahqiq, 3/144, kh-m-r.
[86] Note that the jurists generally distinguish between adorning makeup and a small amount of ‘light’ makeup that does not constitute adornment, for example for covering blemishes and so on, the latter of which is permitted. As always, the rule of thumb is that anything which is done to attract attention should be covered from a non-maḥram.
[87] See for example Tibyan, 7/430; Tabrisi, 7/217; Tabari, 18/95; Qurtubi, 6/177; Qutb, 4/2513; Mizan, 15/112; Nemuneh, 14/451; Mudarrisi, 8/303-304; Munyah, 19/109; Sharawi, p. 10257.
[88] Munyah, 19/109; Mizan, 15/112. See for example Tibyan, 7/430; Tabrisi, 7/217; Tabari, 18/95; Qurtubi, 6/177; Qutb, 4/2513; Mizan, 15/112; Nemuneh, 14/451; Mudarrisi, 8/303-304; Munyah, 19/109; Sharawi, p. 10257.
[88] Munyah, 19/109; Mizan, 15/112.
[89] Razi, 23/367-368.
[90] Isaiah 3:16.
[91] Genesis 24:64-65.
[92] 1 Timothy 2:9.
[93] 1 Corinthians 11:3-10.
[94] 1 Peter 3:1-4.
[95] Shulchan Arukh, Even HaZer 21:2. Accessed at: https://www.sefaria.org/Shulchan_Arukh%2C_Even_HaEzer.21.1?lang=bi&with=Talmud&lang2=en.
[96] Mishnah Ketubot 7:6. Accessed at: https://www.sefaria.org/Mishnah_Ketubot.7.6?lang=bi&with=all&lang2=en.
[97] Shabbat 64b:2. Accessed at: https://www.sefaria.org/Shulchan_Arukh%2C_Even_HaEzer.21.1?lang=bi&with=Talmud&lang2=bi.
[98] Berakhot 24a:15. Accessed at: https://www.sefaria.org/Shulchan_Arukh%2C_Even_HaEzer.21.1?lang=bi&with=Talmud&lang2=bi.
[99] Berakhot 24a:17. Accessed at: https://www.sefaria.org/Shulchan_Arukh%2C_Even_HaEzer.21.1?lang=bi&with=Talmud&lang2=bi.
[100] Shabbat 62b:19. Accessed at: https://www.sefaria.org/Shulchan_Arukh%2C_Even_HaEzer.21.1?lang=bi&with=Talmud&lang2=en.
[101] See Fadlallah, 16/290-291.
[102] Nemuneh, 14/443.
[103] Razi, 23/363.
[104] See Nemuneh, 14/447.