Exegesis of the saying of Allah the Exalted: “And do not display [your adornment] as in the display of the former age of ignorance”

by dropping one of the taa’s from its original form Is it a present tense verb or a past tense verb?
The student: Present tense.

The Shaykh : What is the evidence?
The student: ...

The Shaykh : No, the prohibitive particle does not enter except on the present tense. Otherwise, the word and the women displayed themselves, this is a past tense verb, but in the verse this is a present tense verb. The author says: “by dropping one of the taa’s” and its original form is this is its original form Dropping one of the taa’s in the present tense is common in the Qur'an, among which is the saying of Allah the Exalted: [Al-Layl: 14] meaning it blazes. So, is a present tense verb built on sukun (quiescence) due to its connection with the noon of the women, in the position of jussive (mandative) with the prohibitive la.
“meaning what was before Islam” Tabarruj (displaying adornment) in its original sense is derived from ta'ali (exaltation) and taraffu' (elevating oneself). From this comes al-burj (the tower), the fortified, strong, and high structure, as Allah the Exalted said: [An-Nisa: 78] and as in His saying: [Al-Furqan: 61] meaning He placed in them great clusters of stars like the towering towers. He says: meaning you exalt yourselves and elevate yourselves through clothing and other things. And his saying: this is a noun (masdar) specifying the type by its addition to al-Jahiliyyah (the age of ignorance). He said: and it is known that the noun (masdar) is used to specify the number, the type, for emphasis, and other things mentioned by the scholars of grammar. He added it to al-Jahiliyyah because it is built on ignorance and foolishness, because if a woman displays her adornment, that is considered ignorance and foolishness on her part. Therefore, it was added to al-Jahiliyyah, and then added to Is the intended meaning of "al-ula" (the former) time, or rank, or both? That is, does the meaning of mean the greatest in ignorance of its kind, as one says, "this is the first in ignorance," "this is the first in foolishness," "this is the first in Islam," "this is the first in reform," and the like? Or does "al-ula" mean the first in terms of time, or both? In reality, it is both. It is the first-class age of ignorance in terms of ignorance, and it is the first age of ignorance because it preceded Islam. This does not mean that it is the age of ignorance immediately preceding Islam, because the age of ignorance immediately preceding Islam is an extension of an age of ignorance that preceded it from a long time ago. The first age of ignorance continued until Islam erased it with knowledge and piety, and praise be to Allah. Therefore, he said: and the intended meaning of the addition, as I said a moment ago, is to specify the type. And how ugly is a type that is ignorance! Accordingly, the intended meaning is condemnation, the condemnation of this display of adornment. Yes, and that it is a display of adornment built on ignorance, foolishness, and distance from faith, knowledge, and sound judgment. meaning what was before Islam regarding women displaying their beauty to men. Yes, in the age of ignorance, the woman would display her adornment and go out in the best clothing and jewelry she had. Therefore, Allah the Mighty and Majestic said: [An-Nur: 31] So, displaying adornment happens through the type of clothing, through perfume, through beautifying the body with henna, reddening, blackening the eyes with kohl, and what is called in our current time makeup, and what is called the ugly nail polish. And so on, all of this is from the display of adornment that is considered from the display of the former age of ignorance. Therefore, we say that women displaying their beauty to men, and displaying it after Islam, is mentioned in the verse of [An-Nur: 31]. May Allah have mercy on the author, for this is not correct from him. In Islam, there is no displaying of adornment at all except in two types:
The first type: General display to everyone.
The second type: Specific display to husbands and mahrams (close relatives).
General display The intended meaning of "what is apparent of it" is what is customary to be necessary to appear, such as the jilbab (outer garment) and the abaya, and the like, as Ibn Mas'ud (may Allah be pleased with him) interpreted it that way. Accordingly, the exception in his saying: is a disconnected exception, not a connected one, because what is apparent is not actually from the adornment. Yes, what is apparent and customary to appear and is necessary is a matter that is not from the adornment, even if it is called adornment and clothing, it must be apparent. As for the other adornment that Allah specified for certain people, He said: [An-Nur: 31] and this is the hidden adornment, such as the clothes that are inside the jilbab and the abaya, and the like. They do not display it except to their husbands, or their fathers, and so on. The conclusion is that displaying adornment is never permitted by Allah. Displaying adornment and the prohibition of it is general. Yes.
The student: ...?

The Shaykh : Yes, adorning oneself for the husband is a required matter. That is, the woman should beautify herself for her husband, including the affirmation of the wisdom for which marriage was legislated, as Allah the Exalted said: [Ar-Rum: 21] And there is no doubt that if the woman beautifies herself for her husband with types of beauty, that is what necessitates his tranquility toward her and his affection for her. So this is from the aspect of affirming the wisdom for which marriage was legislated. Therefore, the woman is commanded to beautify herself for her husband, just as the husband, as some of the Salaf (early generations) said, "It is her right over me that I beautify myself for her, just as it is my right over her that she beautifies herself for me." As for the husband coming to his wife wearing rough cloth and the like, and wanting her to match him, and saying, "Why don't you beautify yourself for me?" while he is wearing the worst clothing, this is not justice. A person must observe justice in all his dealings.
The student: ...?

The Shaykh : Yes, roughness in the places. If he rides horses, let it be rough, and let him wear the rough cloth over it, but with the woman, no. For every occasion, there is a suitable word. Okay, I think we have a little bit left.
The student: ...?

The Shaykh : No, my brother, only a third of an hour has passed.
The student: ...?

The Shaykh : Yes, the meaning of the hadith. Okay.