Surah An Nur ayat 60 Tafsir Quran 24:60

﴿وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللَّاتِي لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ ۖ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾
[ النور: 60]

24:60 And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing.

And as for menopausal women who have ceased to menstruate or to bear children because of old age who do not expect to marry for that reason they would not be at fault if they put off their clothes such a robe a cloak or the facial mask over a head veil in such a way as not to display adornment that is hidden such as a necklace a bracelet or an anklet; but to refrain from doing so by not putting them off is better for them; and God is Hearer of what you say Knower of what is in your hearts.

And those of the women who are past reproductive life ( post menopausal) who have lost hope of matrimonial union are absolved to take oft their outer vestment provided they do not show or display any fictitious additions or adventitious ornaments which draw forth mens interest or cause them to come to them by influencing their appetites. However, if they conform their life and conduct to the principles of morality and use their outer garment, it is much better for them and may guard them against temptation and from being supposed. And Allah is Samiun and Alimun

The Times when Servants and Young Children should seek Permission to enter These Ayat include a discussion of how people who are closely related should seek permission to enter upon one another.
What was mentioned earlier in the Surah had to do with how unrelated people should seek permission to enter upon one another.
Allah commanded the believers to ensure that their servants and their children who have not yet reached puberty should seek permission at three times: the first is before the Fajr prayer, because people are asleep in their beds at that time. وَحِينَ تَضَعُونَ ثِيَـبَكُمْ مِّنَ الظَّهِيرَةِ ( and while you put off your clothes during the afternoon, ) means, at the time of rest, because a man may be in a state of undress with his wife at that time. وَمِن بَعْدِ صَلَوةِ الْعِشَآءِ ( and after the `Isha' prayer. ) because this is the time for sleep.
Servants and children are commanded not to enter upon household members at these times, because it is feared that a man may be in an intimate situation with his wife and so on.
Allah says: ثَلاَثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلاَ عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ ( (These ) three ( times ) are of privacy for you; other than these times there is no sin on you or on them) If they enter at a time other than these, there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times.
They have been given permission to enter suddenly, because they are those who go around in the house, i.e., to serve you etc., and as such they may be forgiven for things that others will not be forgiven.
Although this Ayah is quite clear and has not been abrogated, people hardly follow it, and `Abdullah bin `Abbas denounced the people for that.
Abu Dawud recorded that Ibn `Abbas said: "Most of the people do not follow it, the Ayah that speaks about asking permission, but I tell my servant woman to seek permission to enter." Abu Dawud said: `Ata' also narrated that Ibn `Abbas commanded this.
Ath-Thawri narrated that Musa bin Abi `A'ishah said, "I asked Ash-Sha`bi about the Ayah: لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَـنُكُمْ ( Let your slaves and slave-girls ask your permission. ) He said, `It has not been abrogated.' I said: `But the people do not do that.' He said, `May Allah help them."' Then Allah says: وَإِذَا بَلَغَ الاٌّطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُواْ كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ ( And when the children among you come to puberty, then let them (also ) ask for permission, as those senior to them ( in age )) meaning: when the children who used to seek permission at the three times of privacy reach puberty, then they have to seek permission at all times, i.e., with regard to those who are non-relatives, and at times when a man may be in a state of intimacy with his wife, even if it is not one of the three times stated above. There is no Sin on Elderly Women if They do not wear a Cloak وَالْقَوَاعِدُ مِنَ النِّسَآءِ ( And the Qawa`id among women. ) Sa`id bin Jubayr, Muqatil bin Hayyan, Ad-Dahhak and Qatadah said that these are the women who no longer think that they can bear children, الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً ( who do not hope for marriage, ) meaning, they no longer have any desire for marriage, فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ ( it is no sin on them if they discard their (outer ) clothing in such a way as not to show their adornment.) meaning, they do not have to cover themselves in the same way that other women have to.
Abu Dawud recorded that Ibn `Abbas said that the Ayah: وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ ( And tell the believing women to lower their gaze ) 24:31 was abrogated and an exception was made in the case of: وَالْقَوَاعِدُ مِنَ النِّسَآءِ الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً ( the past childbearing among women who do not hope for marriage, . ) فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ ( it is no sin on them if they discard their (outer ) clothing) Ibn Mas`ud said about ( outer ) clothing,, "The Jilbab or Rida'." A similar view was also narrated from Ibn `Abbas, Ibn `Umar, Mujahid, Sa`id bin Jubayr, Abu Ash-Sha`tha', Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Az-Zuhri, Al-`Awza`i and others. غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ ( in such a way as not to show their adornment. ) Sa`id bin Jubayr said, "They should not make a wanton display of themselves by removing their outer garment so that their adornment may be seen." وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ ( But to refrain is better for them. ) means, not removing their outer garment, even though that is permissible for them, is better for them. وَاللَّهُ سَمِيعٌ عَلِيمٌ ( And Allah is All-Hearer, All-Knower. )

(24:60) There is no sin for such elderly women as are past the age of marriage, *92 if they lay aside their outer graments *93 provided that they do not mean to display their adornment *94 . Nevertheless, if they behave modestly, it would be better for them: for Allah hears everything and knows everything.

And women of post-menstrual age who have meaning

*92) Literally, " the seated women ".
This means those women who are no longer capable of bearing children, who no longer cherish sexual desires, and who cannot excite the passions of men.

*93) Literally, " if they I ay aside their clothes ".
Obviously it cannot mean that they should strip themselves naked.
That is why all the jurists and commentators .
are agreed that it implies the outer garments which are used to hide the adornments as enjoined in AI-Ahzab: 59.

*94) " Tabarruj " is display and exhibitionism.
When used with regard to a woman, it would imply the one who displays her charms and adornments before other men.
The permission to lay aside the outer garments is being given to those old women who are no longer interested in personal embellishments and whose sex desires are gone.
But if they still have a hidden desire smouldering in their hearts and an urge to display, they cannot avail of this permission .


 

The Times when Servants and Young Children should seek Permission to enter These Ayat include a discussion of how people who are closely related should seek permission to enter upon one another.
What was mentioned earlier in the Surah had to do with how unrelated people should seek permission to enter upon one another.
Allah commanded the believers to ensure that their servants and their children who have not yet reached puberty should seek permission at three times: the first is before the Fajr prayer, because people are asleep in their beds at that time. وَحِينَ تَضَعُونَ ثِيَـبَكُمْ مِّنَ الظَّهِيرَةِ ( and while you put off your clothes during the afternoon, ) means, at the time of rest, because a man may be in a state of undress with his wife at that time. وَمِن بَعْدِ صَلَوةِ الْعِشَآءِ ( and after the `Isha' prayer. ) because this is the time for sleep.
Servants and children are commanded not to enter upon household members at these times, because it is feared that a man may be in an intimate situation with his wife and so on.
Allah says: ثَلاَثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلاَ عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ ( (These ) three ( times ) are of privacy for you; other than these times there is no sin on you or on them) If they enter at a time other than these, there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times.
They have been given permission to enter suddenly, because they are those who go around in the house, i.e., to serve you etc., and as such they may be forgiven for things that others will not be forgiven.
Although this Ayah is quite clear and has not been abrogated, people hardly follow it, and `Abdullah bin `Abbas denounced the people for that.
Abu Dawud recorded that Ibn `Abbas said: "Most of the people do not follow it, the Ayah that speaks about asking permission, but I tell my servant woman to seek permission to enter." Abu Dawud said: `Ata' also narrated that Ibn `Abbas commanded this.
Ath-Thawri narrated that Musa bin Abi `A'ishah said, "I asked Ash-Sha`bi about the Ayah: لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَـنُكُمْ ( Let your slaves and slave-girls ask your permission. ) He said, `It has not been abrogated.' I said: `But the people do not do that.' He said, `May Allah help them."' Then Allah says: وَإِذَا بَلَغَ الاٌّطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُواْ كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ ( And when the children among you come to puberty, then let them (also ) ask for permission, as those senior to them ( in age )) meaning: when the children who used to seek permission at the three times of privacy reach puberty, then they have to seek permission at all times, i.e., with regard to those who are non-relatives, and at times when a man may be in a state of intimacy with his wife, even if it is not one of the three times stated above. There is no Sin on Elderly Women if They do not wear a Cloak وَالْقَوَاعِدُ مِنَ النِّسَآءِ ( And the Qawa`id among women. ) Sa`id bin Jubayr, Muqatil bin Hayyan, Ad-Dahhak and Qatadah said that these are the women who no longer think that they can bear children, الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً ( who do not hope for marriage, ) meaning, they no longer have any desire for marriage, فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ ( it is no sin on them if they discard their (outer ) clothing in such a way as not to show their adornment.) meaning, they do not have to cover themselves in the same way that other women have to.
Abu Dawud recorded that Ibn `Abbas said that the Ayah: وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ ( And tell the believing women to lower their gaze ) 24:31 was abrogated and an exception was made in the case of: وَالْقَوَاعِدُ مِنَ النِّسَآءِ الَّلَـتِى لاَ يَرْجُونَ نِكَاحاً ( the past childbearing among women who do not hope for marriage, . ) فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ ( it is no sin on them if they discard their (outer ) clothing) Ibn Mas`ud said about ( outer ) clothing,, "The Jilbab or Rida'." A similar view was also narrated from Ibn `Abbas, Ibn `Umar, Mujahid, Sa`id bin Jubayr, Abu Ash-Sha`tha', Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Az-Zuhri, Al-`Awza`i and others. غَيْرَ مُتَبَرِّجَـتِ بِزِينَةٍ ( in such a way as not to show their adornment. ) Sa`id bin Jubayr said, "They should not make a wanton display of themselves by removing their outer garment so that their adornment may be seen." وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ ( But to refrain is better for them. ) means, not removing their outer garment, even though that is permissible for them, is better for them. وَاللَّهُ سَمِيعٌ عَلِيمٌ ( And Allah is All-Hearer, All-Knower. )

( As for women past child-bearing, who have no hope of marriage ) and do not need to get married, ( it is no sin for them ) for such women ( if they discard their (outer ) clothing) in front of strange people ( in such a way as not to show adornment ) without adorning themselves or showing their adornment to strangers. ( But to refrain ) to keep their outer garment on ( is better for them ) than discarding it. ( Allah is Hearer ) He hears what they say, ( Knower ) He knows their deeds.

And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower.

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