And Tell the Believing Women Not to Show off Their Adornment, Except for What is Apparent: ibn Taymiyah

Allah commands the believing women in surah al-Nur by saying:

وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا

… and tell the believing women not to show off their adornment except for that which is apparent [24:31]

The phrase “except for that which is apparent” has been explained in a number of ways by the salaf. The great scholar Abu’l-Faraj Ibn al-Jawzi summarized the different positions in his tafsir where he wrote:

قوله تعالى: ولا يبدين زينتهن أي: لا يظهرنها لغير محرم . وزينتهن على ضربين، خفية كالسوارين والقرطين والدملج والقلائد ونحو ذلك، وظاهرة وهي المشار إليها بقوله: إلا ما ظهر منها وفيه سبعة أقوال . ـ

Allah’s statement:

وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا

… and tell the believing women not to show off their adornment except only that which is apparent [24:31]

meaning, to not display these things to non-mahrams. And there are two types of women’s adornment, or zeenah. There is the hidden zeenah such as ankle bracelets, earrings, bracelets, necklaces and so on, and then there is the apparent zeenah, which is what is being referred to in Allah’s statement here, and there are seven different opinions as to what this means:

أحدهما: أنها الثياب، رواه أبو الأحوص عن ابن مسعود; وفي لفظ آخر قال: هو الرداء . والثاني: أنها الكف والخاتم والوجه . والثالث: الكحل والخاتم، رواهما سعيد بن جبير عن ابن عباس . والرابع: القلبان، وهما السواران والخاتم والكحل، قاله المسور بن مخرمة . والخامس: الكحل والخاتم والخضاب، قاله مجاهد . والسادس: الخاتم والسوار، قاله الحسن . والسابع: الوجه والكفان، قاله الضحاك . ـ

1. Her clothing. Abu al-Ahwas transmitted this explanation from ibn Mas’ood, and in another narration he said that it meant her outer shawl covering.

2. Her hands, ring and face.

3. Her kohol [eye-liner] and ring. Sa’eed ibn Jubayr transmitted both explanations 2 and 3 from ibn ‘Abbaas.

Those who do not witness al-Zoor: Tafsir al-Tabari

In surah al-Furqaan, Allah devotes a number of ayaat to describing the characteristics of the ‘ibaad al-Rahman (the slaves of the Most Merciful). Among these descriptions is His statement:

وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا

And they are those who do not witness al-zoor, and if they pass by some ill talk, they pass by it with dignity. [25:72]

al-Haafidh ibn Kathir clarified the meaning of “those who do not witness” briefly in his tafsir by writing:

 والأظهر من السياق أن المراد : لا يشهدون الزور ، أي : لا يحضرونه; ولهذا قال : ( وإذا مروا باللغو مروا كراما ) أي : لا يحضرون الزور ، وإذا اتفق مرورهم به مروا ، ولم يتدنسوا منه بشيء ; ولهذا قال : ( مروا كراما ) . ـ

From the context, it appears that the intended meaning of “they do not witness al-zoor” is that they are not present for it or in attendance when it is happening. In line with this, Allah said:

وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا

and if they pass by some ill talk, they pass by it with dignity.

meaning: they are not in attendance when al-zoor occurs, and if they do happen to pass by it, then they do not let it sully them in the least. In this vein, Allah said:

مَرُّوا كِرَامًا

they pass by it with dignity.

[Tafsir ibn Kathir 6/132]

There were a number of different interpretations of the meaning of al-zoor among the salaf. Sheikh ibn al-Jawzi summarizes these different opinions as follows:

“O our Lord, do not make us a trial for the wrongdoing people”: Tafsir ibn Kathir

Allah recounts part of the story of Moosaa in surah Yunus in which Moosaa addresses his people by saying:

وَقَالَ مُوسَىٰ يَا قَوْمِ إِن كُنتُمْ آمَنتُم بِاللَّـهِ فَعَلَيْهِ تَوَكَّلُوا إِن كُنتُم مُّسْلِمِينَ * فَقَالُوا عَلَى اللَّـهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ * وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ

And Moosaa said, “O my people, if you have believed in Allah, then place your trust in Him, if you are Muslims.” * So they said, “In Allah do we place our trust. O our Lord, do not make us a trial for the wrongdoing people * And save us by Your mercy from the disbelieving people.” [10:84-86]

There have been a number of different interpretations of the supplication, “do not make us a trial for the wrongdoing people.” Ibn al-Jawzi summarized the different opinions transmitted from the salaf regarding the meaning of this supplication as follows:

وفي قوله : ” لا تجعلنا فتنة ” ثلاثة أقوال : ـ

There are three different opinions regarding Allah’s statement:

لَا تَجْعَلْنَا فِتْنَةً

do not make us a trial

أحدها : لا تهلكنا بعذاب على أيدي قوم فرعون ، ولا بعذاب من قبلك ، فيقول قوم فرعون : لو كانوا على حق ما عذبوا ولا سلطنا عليهم . ـ

○ First: Do not destroy us with afflictions at the hands of the people of Fir’awn, nor by a punishment coming from You. For the people of Fir’awn said, “If they were upon the truth, then they would not have been subjected to suffering nor would we have been given power over them.”

والثاني : لا تسلطهم علينا فيفتنونا والقولان مرويان عن مجاهد . ـ

○ Second: Do not place them in power over us, in which case they would subject us to a trial. And both the first and second opinions have been relayed from Mujaahid.

“Do not Follow that of which you have no Knowledge”: Tafsir al-Shinqitee

In surah al-Israa – also sometimes referred to as surah Bani Israa’eel -, Allah commands:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا

And do not follow that of which you have no knowledge. Certainly the hearing, and the sight, and the heart of each of those you will be questioned. [17:36]

The scholars of tafsir have differed regarding the meaning of this command. Ibn al-Jawzi summarized the different opinions in his book of tafsir by writing:

وللمفسرين في المراد به أربعة أقوال : ـ
أحدها: لا ترم أحدا بما ليس لك به علم، رواه العوفي عن ابن عباس .ـ
والثاني: لا تقل: رأيت، ولم تر، ولا سمعت، ولم تسمع، رواه عثمان بن عطاء، عن أبيه، عن ابن عباس، وبه قال قتادة .ـ
والثالث: لا تشرك بالله شيئا، رواه عطاء أيضا عن ابن عباس .ـ
والرابع: لا تشهد بالزور، قاله محمد بن الحنفية .ـ

There were four different opinions among the mufassiroon as to the intended meaning of this phrase:

1) Do not levy accusations of which you do not have knowledge against anyone. al-‘Awfi transmitted this from ibn ‘Abbaas.

2) Do not say, “I saw such-and-such” when you did not see it, nor say “I heard such-and-such” when you did not hear it. ‘Uthman ibn ‘Ataa’ transmitted this from his father from ibn ‘Abbaas, and Qataadah also mentioned this.

3) Do not associate any partners with Allah. ‘Ataa also narrated this from ibn ‘Abbaas.

4) Do not bear false witness. And this is what Muhammad ibn Haneefiyyah said.

[Zad al-Maseer 5/36]

Imam ibn Jarir al-Tabari also mentioned these different positions in his own tafsir along with their chains of narration. He then concluded with the following reconciliation of those opinions by writing:

And We gave Ibrahim good in this life: Tafsir al-Shinqitee

In the end of surah al-Nahl, Allah describes Ibrahim with a number of attributes, including:

وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً

And We gave him good in this worldly life [16:122]

The scholars of tafsir have offered a number of different opinions to as what this is referring to. Ibn al-Jawzi summarized these opinions in his tafsir by writing:

قوله تعالى : ” وآتيناه في الدنيا حسنة ” فيها ستة أقوال : أحدها : أنها الذكر الحسن ، قاله ابن عباس . والثاني : النبوة ، قاله الحسن . والثالث : لسان صدق ، قاله مجاهد . والرابع : اجتماع الملل على ولايته ، فكلهم يتولونه ويرضونه ، قاله قتادة . والخامس : أنها الصلاة عليه مقرونة بالصلاة على محمد صلى الله عليه وسلم ، قاله مقاتل بن حيان . والسادس : الأولاد الأبرار على الكبر ، حكاه الثعلبي . ـ

There are six different opinions regarding Allah’s statement, “And We gave him good in this worldly life“.

1) That this means a good mention, and this was the opinion of ibn ‘Abbaas.

2) Prophethood, which was the opinion of al-Hasan.

3) Truthful speech, which was the opinion of Mujaahid.

Words for those in the midst of long-suffering: Ibn al-Jawzi

Imam ibn al-Jawzi wrote the following encouraging words for the one who finds themselves awaiting the response to their du’a:

إذا وقعت في محنة يصعب الخلاص منها ، فليس لك إلّا الدعاء واللجأ إلى الله بعد أن تقدم التوبة من الذنوب.

If a trials afflicts you from which it is difficult to be free, then there is nothing else for you to do except to supplicate and seek refuge with Allah after having preceded this with tawbah for your sins.

فإن الزلل يوجب العقوبة فإذا زال الزلل بالتوبة من الذنوب ارتفع السبب .

For verily sins require punishment, so if the sins disappear due to tawbah from the sins, then the reason (for the punishment) has been lifted.

فإذ تبت ودعوت ولم تر للإجابة أثراً فتفقد أمرك ، فربما كانت التوبة ما صحت فصححها ثم أدع ولا تمل من الدعاء

Then if you have repented and supplicate but you do not see any trace of response, then investigate your affair, for perhaps the tawbah was not sound, so correct it and then supplicate, and do not tire of supplication.

The story of ‘Aṭāʼ ibn Yasār and the bedouin woman

Ibn al-Jawzi, in his famous work Ṣiffah al-Ṣafwah, mentions the following story about the taabi’ ‘Aṭāʼ ibn Yasār. ‘Abdur-Rahmān bin Zayd bin Aslam narrated:

 وعن عبد الرحمن بن زيد بن اسلم قال خرج عطاء بن يسار وسليمان بن يسار حاجين من المدينة ومعهما أصحاب لهم حتى إذا كانوا بالأبواء نزلوا منزلا فانطلق سليمان وأصحابه لبعض حاجتهم وبقي عطاء بن يسار قائما في المنزل يصلي  قال فدخلت عليه إمرأة من الأعراب جميلة فلما رآها عطاء ظن أن لها حاجة فأوجز في صلاته ثم قال ألك حاجة قالت نعم قال ماهي قالت قم فأصب مني فإني قد ودقت ولابعل لي فقال إليك عني لاتحرقيني ونفسك بالنار

‘Aṭāʼ and (his brother) Sulayman bin Yasār went to run an errand outside al-Madinah along with some companions of theirs. When they reached the outskirts of the city, they stopped at a house to rest. Sulayman and his companions went to see to some of their needs, and ‘Atāʼ stayed in the house alone, praying. Suddenly, a beautiful bedouin woman entered upon him, so when ‘Aṭāʼ saw her, he assumed that she needed something from him, so he sped up his prayer a little and then asked her, “Is there something you need?” She answered, “Yes.” He said, “And what is that?” She replied, “Come and have your share of me, for I am filled with desire and I am without a spouse.” So, he said to her, “Get away from me, and do not cause me to burn in the Fire along with you!”

Balancing between seeking knowledge and softening the heart: Ibn al-Jawzi

Imam abu’l-Faraj ibn a-Jawzi, in his book Sayd al-Khaatir, wrote the following on the importance of softening the heart in the midst of talab al-’ilm (seeking knowledge):

رأيت الاشتغال بالفقه وسماع الحديث لا يكاد يكفي في صلاح القلب إلا أن يمزج بالرقائق والنظر في سير السلف الصالحين‏.‏ لأنهم تناولوا مقصود النقل وخرجوا عن صور الأفعال المأمور بها إلى ذوق معانيها والمراد بها‏.

I feel that occupying oneself with fiqh and acquiring narrations is hardly enough to rectify the heart, unless one mixes with that the study of al-raqaa’iq (heart-softening narrations) and examining the biographies of the salaf al-saaliheen, because they [i.e. the Salaf] realized the intended purpose of those narrations and extracted the commanded actions from them, perceiving their intended meanings and desired understandings thereby.

‏ وما أخبرتك بهذا إلا بعد معالجة وذوق لأني وجدت جمهور المحدثين وطلاب الحديث همة أحدهم في الحديث العالي وتكثير الأجزاء‏.‏ وجمهور الفقهاء في علوم الجدل وما يغالب به الخصم‏.‏ وكيف يرق القلب مع هذه الأشياء‏.‏

And I do not inform you of this except after personal trials and error, because I have found that the majority of the muhadditheen and students of hadeeth are primarily concerned with the shortest chain of narration and increasing the number of narrations. And that the majority of the fuqahaa’ (jurists) are primarily concerned with knowledge of debate, argumentation and how to win an a dispute. And how can hearts by softened with these things?

Birds of a feather flock together

Abu Hurayrah narrates that the Messenger of Allah (‘alaihis salaatu was salaam) said:

الأرواح جنود مجندة فما تعارف منها ائتلف وما تناكر منها اختلف

“Souls are like conscripted soldiers: Those who are share similar qualities are inclined to one another, but those who have dissimilar qualities, differ.”

[Al-Bukhari and Muslim]

Imam al-Nawawi, in his explanation of of Sahih Muslim, writes:

[ وقيل : لأنها خلقت مجتمعة ، ثم فرقت في أجسادها ، فمن وافق بشيمه ألفه ، ومن باعده نافره وخالفه .وقال الخطابي وغيره : تآلفها هو ما خلقها الله عليه من السعادة أو الشقاوة في المبتدأ ، وكانت الأرواح قسمين متقابلين . فإذا تلاقت الأجساد في الدنيا ائتلفت واختلفت بحسب ما خلقت عليه ، فيميل الأخيار إلى الأخيار ، والأشرار إلى الأشرار . والله أعلم ]

“It is said: That is because the souls were created together (at the beginning of creation), then they were dispersed into their respective bodies. So whoever agrees in their innate nature, then they will be together, and whoever disagrees, they will be averse and differing.

“Imam al-Khattaabi (319-388 AH) and others said: Their camaraderie is based upon the condition which Allaah had initially created them, whether an ultimate fate of happiness or sorrow (i.e. Paradise or Hellfire). And souls are of two opposite types. So when bodies meet in this worldly life, their mutual affection or mutual aversion is according to the condition upon which they have been created. And the best of people tend to find mutual affection for the best of people, and the worst of people with the worst of people. And Allaah knows best.”

And Ibn al-Jawzi said about this hadith:

[ قال ابن الجوزي : ويستفاد من هذا الحديث أن الإنسان إذا وجد من نفسه نفرة ممن له فضيلة أو صلاح فينبغي أن يبحث عن المقتضي لذلك ليسعى في إزالته حتى يتخلص من الوصف المذموم , وكذلك القول في عكسه ]

“And one can derive from this hadeeth that when man finds in himself aversion to those whom he judges as virtuous or righteous, then he should search for what is necessary to remove that aversion until he is completely purified from that blameworthy trait. And the inverse of this is true as well (i.e. if you find in yourself attraction to those who are blameworthy, then you should seek to remove that as well).”

And al-Qurtubi said about it:

[وقال القرطبي : الأرواح وإن اتفقت في كونها أرواحا لكنها تتمايز بأمور مختلفة تتنوع بها , فتتشاكل أشخاص النوع الواحد وتتناسب بسبب ما اجتمعت فيه من المعنى الخاص لذلك النوع للمناسبة , ولذلك نشاهد أشخاص كل نوع تألف نوعها وتنفر من مخالفها . ثم إنا نجد بعض أشخاص النوع الواحد يتآلف وبعضها يتنافر , وذلك بحسب الأمور التي يحصل الاتفاق والانفراد بسببها ]

“The souls, though they share a commonality in their being souls, however they are distinguished by differing factors and categorized accordingly. So the people of one category are formed and made to fit together because of something specific which joins them together, and that is a suitable category. And we see that people of each category are gathered to that category and are averse to differing categories. Then we find that some people from within a single category find themselves feeling mutual compatibility and others find themselves feeling mutual aversion, and that is according to the factors upon which they are in agreement, and exclusively because of that.”