وَالْقَوَاعِدُ مِنَ النِّسَاء اللَّاتِي لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ وَاللَّهُ سَمِيعٌ عَلِيمٌ

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. But it is better for them to be continent, and Allah is all-hearing, all-knowing.

EXEGESIS

Qawāʿid (advanced in years) is the plural of qāʿid,[1] which literally means sitting,[2] yet the literal meaning of sitting should not be understood here, but rather here it means to be hampered, or prevented from doing something. Hence, here it is referring to a woman who no longer has any hope to get married. Therefore, the statement who do not expect to marry should be understood as explanatory for the term qawāʿid.[3]

Yastaʿfifna (to be continent) comes from the root of ʿaffa, which means to safeguard oneself from one’s desires and lusts.[4] The form istiʿfāf has the meaning of trying to remain in control of oneself and remain pure and chaste. In the context of this verse, it means to retain the modest dress of hijab.

EXPOSITION

Like the previous two verses, this verse also explains an exception to a ruling laid out earlier in the surah, the ruling for hijab that was discussed in verse 31. It explains that women of advanced years do not need to wear the full hijab any longer, although it is better for them to do so. As such, it gives us important insight into the philosophy of hijab.

As for women advanced in years: there is some debate as to what age is specifically meant by this. Some have said it refers to older women who no longer expect to get married.[5] If we accept this understanding then who do not expect to marry should be considered an explanation of this word, not a specification.[6] Another popular opinion is that it refers to those who are past the age of menopause.[7] Some other opinions are also mentioned, but the most apparent meaning is what the verse itself explains, that it is an age where they do not expect to marry.

Who do not expect to marry: it may be that a woman reaches menopause but still hopes to marry, so this statement acts as a specification and a condition.[8]

There will be no sin upon them if they put off their clothing: there are various opinions about what is meant by clothing, such as the jilbāb or malḥafah (full body covering robe), ridāʾ (cloak), khimār (head and upper body covering scarf), or qanāʿah/maqnaʿah (head covering scarf).[9] In any case, Ṭabrisī concludes that this means they are allowed to uncover their arms and heads, not their whole bodies.[10] Makārim Shīrāzī mentions such an opinion, but says that uncovering the arms is the maximum limit. In any case, the reports and fatwas imply that they can remove the headscarf and they do not need to wear a looser outer garment[11] – which they are commanded to wear in the verse, Tell your wives and your daughters and the women of the faithful to draw closely over themselves their outer garments (jalābībihinna) (33:59).

Without displaying their adornment: without seeking to display her beauty or other things which are supposed to be covered,[12] or desiring the attention of others.[13] She cannot on the one hand take advantage of the dispensation of this verse to take off her hijab, and then seek to display her beauty or adornment.[14] As the surah discussed earlier, displaying adornment is forbidden for a Muslim, whether young or old.[15] Adornment here can for example refer to disclosing points of attraction, such as necklines, or having tight clothing that depicts the curves of the body, which may be the same in old and young. Even more generally than that it should be understood as a reference to the philosophy of hijab. No matter what, a Muslim should always seek to dress and behave modestly.

The verse is hence another important reminder about the general philosophy of hijab. Hijab should be a modest dress through which one does not seek the attention of others. To simply cover one’s hair or skin, yet do so in a way that is inherently attention seeking (such as wearing thin, see-through, or tight-fitting clothing) is not in line with this philosophy; as always, the intention and goal of hijab should be kept in mind, the garment of God-wariness – that is the best (7:26).[16]

Three statements in this surah so far have borne witness to the fact that hijab is linked with prohibiting unwarranted sexual desire, as the only cases mentioned as exceptions to observing hijab have been the following: male attendants lacking [sexual] desire (verse 31), children uninitiated to women’s parts (verse 31), and older women who do not expect to marry (verse 60).[17]

But it is better for them to be continent: it is better to keep wearing the hijab.[18] The wording is clear that this is meant as a recommendation.[19]

And Allah is all-hearing, all-knowing: the couplet of divine attributes has been changed from the endings of the two previous verses, where all-wise has been replaced with all-hearing. The emphasis is on God knowing the intention of a woman, He knows what is in the hearts and hears the inner thoughts.

INSIGHTS FROM HADITH

1. From Muhammad ibn Muslim, that he asked Imam al-Ṣādiq (a) regarding this verse: ‘What part of their clothing are they allowed to put off?’ He replied: ‘Their jilbāb.’[20]

Note: Jilbāb refers to the loose outer garment worn over other clothing by women that covers their entire body, except the head. For more see the commentary on verse 33:59.

2. From al-Ḥalabī, that he asked Imam al-Ṣādiq (a) regarding this verse, to which he replied: ‘The headscarf (khimār)[21] and jilbāb.’ He then asked: ‘No matter in whose presence she is?’ To which the Imam said: ‘No matter in whose presence, as long as it is done without displaying her adornment. However, if she does not do that it is better for her.’[22]
3. From Muhammad ibn Ḥamzah, that he asked Imam al-Ṣādiq (a) regarding this verse, to which he replied: ‘She may put away just her jilbāb.’[23]
4. From Ḥarīz ibn ʿAbd-Allāh, that he asked Imam al-Ṣādiq (a) regarding this verse, to which he replied: ‘The khimār and jilbāb, if she is really old.’[24]
5. From Ali ibn Aḥmad ibn Yūnus, that he asked Imam al-Husayn (a) in a letter regarding at what point are women considered advanced in years and allowed to reveal their head and arms?’ He replied: ‘When they are no longer fit for marriage.’[25]
6. From Muhammad ibn Sinān, that Imam al-Riḍā (a) wrote in an answer to his questions: ‘It is forbidden to look at the hair of women who wear the hijab, whether they are married or otherwise, because this can cause stimulation in the men and that leads to corruption and 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, other than their jilbāb. Therefore, there is no problem looking at the hair of such women.’[26]

INSIGHTS FROM OTHER TRADITIONS

1. Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good.[27]

[1] This is the more popular opinion and it is considered that the singular feminine qāʿidah is hence used to intend a woman that sits (like qāʿid is used for a man that sits). See for example Ahkam, 3/1400; Qurtubi, 12/309; Zamakhshari, 3/255; Razi, 24/420; Muhit, 8/70; Alusi, 9/407; Tantawi, 10/153; Munyah, 19/137. It is common enough in Arabic that masculine verbal nouns are used for females when referring to concepts specific to women, such as ḥāmil being used to refer to a woman that is pregnant (lit. one who is carrying something), or ṭāliq for a woman that has been divorced (lit. one who is let go), or ḥāʾiḍ for a woman who experiences menses. Although some have considered the singular of qawāʿid to be qāʿidah when referring to an older woman. See for example Raghib, p. 679; Mizan, 15/164.
[2] Raghib, p. 679, q-ʿ-d.     
[3] Mizan, 15/164.
[4] Tahqiq, 8/219, ʿ-f-f.
[5] Razi, 24/420; Nemuneh, 14/452.
[6] See also Mizan, 15/164.
[7] Qummi, 2/108; Tabari, 18/126; Thalabi, 7/117; Zamakhshari, 3/255; Baghawi, 3/429; Ahkam, 3/1400.
[8] See Razi, 24/420; Qaraati, 6/214.
[9] Tibyan, 7/461; Tabrisi, 7/243; Tabari, 18/126-127; Thalabi, 7/117; Ahkam, 3/1400; Muhit, 8/70. Many of these are mentioned in reports from the Imams, as well as the opinions attributed to some companions of the Prophet.
[10] Tabrisi, 7/243.
[11] Nemuneh, 14/543, 546-547. A similar conclusion is reached in Alusi, 9/407; Tantawi, 10/153.
[12] Tibyan, 7462; Thalabi, 7/118.
[13] Ahkam, 3/1401.
[14] Sharawi, p. 10335.
[15] Tabrisi, 7/243.
[16] The classical commentator Qurṭubī laments: ‘This relates to women in this age, especially the youth amongst them. They adorn themselves and go out seeking to display that adornment, wearing clothing that is devoid of true piety, both outwardly and inwardly. They display their adornments without concern for who looks at them, and indeed, that is their intention.’ (Qurtubi, 12/311).
[17] See Qaraati, 6/213.
[18] Tibyan, 7/462; Tabari, 18/128.
[19] See Zamakhshari, 3/255.
[20] Kafi, 5/522; Wasail, 20/202, h. 25430.
[21] See the commentary on verse 24:31.
[22] Kafi, 5/522; Wasail, 20/202-203, h. 25431; Nur, 3/623.
[23] Kafi, 5/522; Wasail, 20/203, h. 25432; Nur, 3/623.
[24] Kafi, 5/522; Wasail, 20/203, h. 25433; Nur, 3/623.
[25] Tahdhib, 7/467, h. 1871; Wasail, 20/203, h. 25434.
[26] Uyun, 2/104; Wasail, 20/194, h. 24406; Nur, 3/622.
[27] Titus 2:3.