Are there conditions for the Muslim woman's clothing in front of another woman, such as her garment not being transparent in a way that reveals her 'awrah (part of the body that must be covered)?

The questioner : .. Is it among the conditions of a woman's clothing in front of another woman, besides covering the places of adornment, that it not be transparent and not reveal the form of the body...

The Shaykh: First, we have no text defining the 'awrah (part of the body that must be covered) of a woman in front of another woman other than this verse. However, this verse contains good and blessing, and praise be to Allah, as is the case with all verses from this perspective. Because if we keep in mind some of the verses that order the woman to wear the jilbab (the outer garment) .. It is known among the scholars that the jilbab (the outer garment) covers the entire body of the woman from her head to her feet, except for what evidence has excluded, which is the face and the hands. Also, the other verse: And I see from this that I should mention, and the reminder benefits the believers, even though the question is about defining the 'awrah (part of the body that must be covered) of a woman in front of another woman. I want to mention that many righteous Muslim women, who are described today as committed, forget that Allah (Mighty and Majestic) obligated upon them, along with the jilbab (the outer garment), something else called the khimar (the head covering). It is obligatory for the woman that when she leaves her house, she leaves wearing the khimar (the head covering) and the jilbab (the outer garment), with the khimar (the head covering) on her head, and the jilbab (the outer garment) over the khimar (the head covering). And if we know that the jilbab (the outer garment) also covers the head, neck, and chest, then when we come to the verse in question, or their husbands, if we keep in mind the two previous verses, it becomes clear in our minds that the woman must be covered entirely except for what we mentioned. So when permission is given, what was not permitted remains, and it remains as 'awrah (part of the body that must be covered), and it is obligatory to cover it. So when Allah the Exalted says: or .. until He says Thus, He placed women at the end of the verse like the mahram (a relative one may not marry) at the beginning of the verse. Just as it is not permissible for any mahram (a relative one may not marry) among these mahram (a relative one may not marry) for the woman to appear before him except covering her entire body, except the places of adornment. If you know this reality, it remains for us to understand something else, which is what is meant by the places of adornment? Excuse me, what is meant by adornment? The scholars, the scholars of tafsir (Qur'anic exegesis), have two opinions on this verse:
One is that the intended meaning is the apparent meaning of the verse . The second opinion is: "And let them not display the places of their adornment." And I see that this second opinion is more comprehensive and inclusive than the first opinion, because if the meaning of the verse is the places of adornment and these places are adorned, then the adornment is included in the places, and not the other way around. In other words: If we choose the opinion that says the adornment itself, then if the woman, for example, had not put a necklace on her neck, does that mean ...
The student : ...

The Shaykh: No, regarding the second opinion that it is: "And let them not display their adornment," the adornment itself. On this opinion, it means that if there is no adornment, there is no problem. But on the opinion we chose, if it is not permissible for the woman to display the place of adornment, then it is even more so that it is not permissible to display the adornment that is on the place. So it is not permissible for the woman to display the places of adornment except to these mahram (a relative one may not marry) or to women, their women. The intended meaning is the Muslim women. On this interpretation, all the scholars of the Salaf (the earliest generations) proceeded, proceeding on the basis that the intended meaning of "or their women" is the Muslim women. There is no disagreement among the scholars of tafsir (Qur'anic exegesis) on this at all, until the professor Mawdudi (may Allah have mercy on him) came with a new opinion, where he said: "Or their women" means those who are adorned with the morals of Islam, even if they are disbelievers or polytheists. And on the contrary, he says if they are women of the Muslims, but they are not adorned with the morals of Islam, then it is not permissible for the Muslim woman to display herself before this type of Muslim women. But this opinion is the weaker position. Why? For two reasons:
The first reason is that this addition is, as the scholars say in many contexts, an addition of honor.

The questioner : I want to detail this specific point, meaning.

The Shaykh: In any case ... , well, His saying the Exalted: He added women to the women of the Muslims whom He addressed with His saying: from them? The women mentioned before So when He the Exalted said: to the end of the verse, then He said at its conclusion: It means the Muslim women. This is the first aspect. And the second aspect is: the agreement of the scholars of tafsir (Qur'anic exegesis) on this interpretation without disagreement among them. And from their rules, the principles of tafsir (Qur'anic exegesis), it is not permissible to deviate from what the scholars of the Salaf (the earliest generations) agreed upon, because they are undoubtedly more knowledgeable, more juristic, and more pious, and so on. So if that is the case, and it is the case, then it is not permissible for the Muslim woman to display herself before the mahram (a relative one may not marry) and their like, the Muslim woman, except by displaying only the places of adornment. So what are the places of adornment? First is the head and what it contains. For example, in the head are the places for earrings, and the neck is the place for the necklace. Then the head is combed or adorned with other adornment as is known. Then from the places of adornment are bracelets, at the wrist. And from the places of adornment is something women used to put on the upper arm in the pre-Islamic age of ignorance and then in Islam, like anklets on the leg. Places of adornment ...
The student : Woman: ... .

The Shaykh: Now, the truth is what comes to my mind, and in any case, it is not important. From the places of adornment is the place of the anklet. These are the places of adornment, and these are the places that the woman is forced to uncover when she wants to prepare for prayer in front of her mahram (a relative one may not marry), and also in front of her female counterparts. What is other than that remains as 'awrah (part of the body that must be covered), as we explained just now. And whoever says that the 'awrah (part of the body that must be covered) of a woman in front of a woman is like the 'awrah (part of the body that must be covered) of a man in front of a man, from the navel to the knee, this is an opinion that has no basis in the Book of Allah or in the hadith (a report of the Prophet's words or deeds) of the Messenger of Allah, not even in a weak hadith (a weak hadith). It is only opinion and deduction. Nevertheless, among those who say this opinion from some jurists, we find in such an opinion from some jurists, we find in such a book as al-Bahr al-Ra'iq by Ibn Najim al-Misri, the explicit statement that the chest of the woman is 'awrah (part of the body that must be covered), and it is 'awrah (part of the body that must be covered), meaning as examples of the previous verse that permitted displaying adornment for the woman in front of the mahram (a relative one may not marry). And it is known that there is no adornment on the chest of the woman, on her back, in her armpit. And therefore, it appears that many women today deviate from this verse. One of them wears a shirt and a shawl in front of her mother, or her sister, let alone her brother ...
The student: Today, some people, the girls, display her entire chest ... and no woman did anything for her.

The Shaykh: I seek refuge in Allah. The important thing is to understand the verse, so that we know how to explain to people their deviation from the Book. This is one thing. And a second thing: I said just now that the truth is there is no explicit text for us more than this verse. But there is a hadith (a report of the Prophet's words or deeds) from which something is understood from what came in the verse. He mentioned a hadith narrated by Abu Dawud in the Sunan that the Prophet (peace and blessings be upon him) came one day to the house of 'A'ishah, and with him was a young slave of hers. So he asked permission to enter upon the Prophet (peace and blessings be upon him) to Fatimah, the daughter of the Prophet (peace and blessings be upon him), and she was lying down. So she seemed embarrassed by her father entering upon her with his slave. She was lying down with her head uncovered, revealing her feet and part of her legs. So he (peace be upon him) said: This means that if there had been another person, it would not have been permissible for her to show him her legs. This hadith (a report of the Prophet's words or deeds) can be considered as a partial interpretation supporting the previous interpretation of the noble verse. This is what I have as an answer to the previous question.