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Quran 24:31
And tell the believing women to restrain their eyes and to guard there private parts and not to reveal their beautifying features ( it’s a part/features of a woman’s appearance that constitute or contribute to her attractiveness/adornment.. it is generally connecting parts/ features of private parts for eg. Neckline, thighs or could be abdomen) except what normally appears. Let them cover properly their chests and should not reveal that beautifying features except to….. And Allah mentioned relations. It is not makeup or jewellery or party wearing….
Is it true sir
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11 Replies
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Quran 24:31
updated 7 hours, 11 minutes ago
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11
Replies
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The translation is not “beautifying features” but their beauty, i.e., their adornment, makeup. That needs to be covered, except for what normall stay exposed, like the face and hands. Zeenat refers to external things of beautification, not physical beauty.
For covering the private parts, the preceding part of the verse has already given the instruction: Guard their private parts and lower their gaze.
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This reply was modified 3 days, 6 hours ago by
Dr. Irfan Shahzad.
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This reply was modified 3 days, 6 hours ago by
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Sir, I think 24:60 needs to be considered alongside 24:31 before defining زِينَة (zīnah) as merely external objects such as jewelry or makeup.
In 24:60, Allah says:
أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ
“that they put aside their clothing without displaying zīnah.”
If zīnah were restricted to things such as jewelry, makeup, or other external objects of decoration, why does the verse connect the issue of not displaying zīnah directly with putting aside their clothing?
Putting aside clothing can reveal what that clothing was covering. Therefore, the wording naturally allows visible bodily adornment or physical beauty to be included in the concept of zīnah, rather than exclusively to objects worn on the body.
This is also relevant to 24:31, where Allah says:
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا
“And they should not display their zīnah except what becomes apparent of it.”
Notice that the Qur’an uses the idea of displaying what becomes apparent, not simply “wearing decorative objects.”
So how can we say zīnah in these verses to makeup, jewelry, and other external decorations, when the context of 24:60 directly connects zīnah with what may become visible when clothing is put aside?
Could zīnah instead encompass a woman’s bodily/physical beauty or beautifying features, including features that clothing normally conceals, while “what becomes apparent” refers to whatever of that adornment naturally remains visible?
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Zeenat in Arabic does not mean physical beauty. I have discussed it in my book Khawateen Ka Parda. Its recent audio part includes this topic.
24.60 clearly mentions that the relaxation given to the old women is in the perspective of adornments because Tabuurij is possible when there is zeenat. Tabuurij mean alluring display of zeenat. It is not about obscenity or skin show.
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I understand your point that تَبَرُّج (tabarruj) means an alluring or conspicuous display of زِينَة (zīnah), and that 24:60 is concerned with avoiding such display. My question, however, is about the range of زِينَة itself.You say that زِينَة does not mean physical beauty and must refer to external adornment. But what establishes that restriction from the Arabic wording?In 24:60, the sequence is:أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ“that they put aside their clothing without displaying zīnah.”The verse therefore connects putting aside clothing with the prohibition of displaying zīnah. If zīnah can only mean an external object such as jewelry or makeup, why does removing clothing matter to whether zīnah is being displayed? Putting aside clothing can make previously covered physical features visible.I am not saying that زِينَة lexically means “body”. I am asking whether the contextual referent of zīnah can include physical/visible features that constitute a woman’s adornment or attractiveness, rather than being restricted to objects she wears.Also, saying that tabarruj is an alluring display of zīnah does not by itself establish what constitutes zīnah. It only tells us how zīnah is being displayed.SoWhat specifically in Arabic prevents زِينَة in 24:31 and 24:60 from encompassing a woman’s visible bodily adornment/attractive features, especially when 24:60 discusses zīnah immediately in connection with putting aside clothing?I think this needs to be established from Arabic usage and the Qur’an’s own usage of زِينَة, rather than simply defining zīnah beforehand as “jewelry, makeup, and external decoration.”
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Qur’an didn’t use a word in its lexical meanings beyond its known usage. Zeenah is external adornment not physical attractiveness.
Putting aside the outer garments doesn’t mean that women are allowed to let their chest visible. Chest of women are their private parts and they are instructed to not only cover them but to guard them which means well covered.
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Guard your private parts means not only covering it but to do not engage in sexual activity before marriage…
Just wearing bikini is not enough you have to properly cover and don’t manifest things that allure sexual attraction except what generally visible.
Thanks we discussed enough on this topic.
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Let me clarify one point here. In this particular verse of Surah An-Nur, the instruction to “guard your private parts” refers to covering them properly and protecting them from unwanted or inappropriate gazes; it does not specifically refer to abstaining from illicit sexual activity. This is the interpretation the Mufassirin adopted.
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24:31 Qur’an’s own usage of وَيَحْفَظْنَ فُرُوجَهُنَّ (wa-yaḥfaẓna furūjahunna), rather than what later interpreters understood it to mean.The same expression حَفِظَ الْفَرْج / حَافِظُونَ عَلَى الْفُرُوج occurs in 23:5–7:وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ إِلَّا عَلَىٰ أَزْوَاجِهِمْ… فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ“And those who guard their furūj, except with their spouses… Then whoever seeks beyond that, those are the transgressors.”Here the surrounding context clearly concerns sexual conduct, not merely covering the body from people’s sight.
why should the identical expression in 24:31 be restricted specifically to covering the private parts?
Qur’an 23:5–7 clearly gives the same expression a sexual/chastity-related context.
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The context determines the meaning. On this occasion, the topic is the manners of dressing and the guarding of the gaze.
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Guarding against illicit sex is a consequence of this instruction.
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Thanks understood sir
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