The benefits derived from the saying of the Exalted: << And the older women who have no hope of marriage, there is no sin on them if they lay down their outer garments, not displaying their adornment

In this verse there are benefits. First, the apparent ruling is that it is permissible for older women who have despaired of marriage due to their age to remove their outer garments, such as the jilbab, the rida, the khimar, and the like. That is, these outer garments; it is permissible for older women to remove them because they have no hope of marriage and therefore do not fear fitnah (trial, discord or temptation).
Second, it is obligatory for those who are not older women to wear outer clothing that covers them. What about a woman who exposes herself... without a khimar and the like? No, it is obligatory for those who are not older women to keep their outer garments on them for the sake of covering, and because not doing so falls under the authentic hadith If a woman has clothes on her but they reveal the contours of her body and do not remove the fitnah, she is clothed yet naked. Also, by analogy with older women, this applies to a woman who is not desired due to extreme ugliness. The one who is not desired due to extreme ugliness is like the older women because she has no hope of marriage and no one hopes for her. For this reason, the scholars included this category of women with the older women.
Fourth, displaying adornment (tabarruj) is forbidden for older women, based on His saying: If this condition is not met, there is a sin on them in that. This indicates prohibition. If displaying adornment is forbidden for older women,
we say the fifth benefit is the prohibition of displaying adornment for whom? For young women and those who are a locus of fitnah. Is this analogy one of priority or equality? It is one of priority, as is known, because if it is forbidden for older women who have no hope of marriage, then it is even more so for others who have hope of marriage and for whom fitnah is attached.
The sixth is that the ruling revolves with its cause in existence and absence. How is that? Because Allah only permitted these older women to remove their garments because fitnah is distant from them. From this it is understood that the whole matter revolves around the fear of fitnah in such matters. Thus, the ruling revolves with its cause in existence and absence.
The seventh benefit is what many scholars have pointed out: that even according to the opinion that it is permissible to uncover the face and hands, if that becomes a means to fitnah and excess, then it is forbidden. Consequently, this opinion has no place in our time. Why? Because it is impossible to regulate women absolutely. Therefore, you find that societies which adopted this opinion have become unable to escape the open display of adornment (tabarruj) that they have fallen into, which has no connection to what this opinion intended. The matter did not stop at the face and hands, but progressed to the head, neck, chest, and arm, and sometimes the upper arm, leg, and foot. All this is because women now, and unfortunately Islamic societies, cannot be regulated by the limits of the Shari'ah (Islamic sacred law) except what Allah wills. And so we say this opinion, which some people who love uncovering talk about, has no place in this era, because its condition is that there be no display of adornment and no fear of fitnah. And this is present and realized: fitnah is present and display of adornment is present. For this reason, Allah, who granted a dispensation to the older women to remove their garments, imposed this condition: not displaying their adornment. And we find that many of the women of these people display adornment, and without doubt they apply rouge to their cheeks and lips, apply kohl to their eyes, and apply glass to their eyebrows. All this indicates that the matter has now no place at this time.
The student: ...

The Shaykh : No, the correct view is that it has no limit.
The student...

The Shaykh : How...?
The student...

The Shaykh : No, the ruling revolves with its cause. This issue branches from that: whenever fitnah is feared from uncovering the face and hands, based on the opinion that permits it, then it is not permissible, as many scholars have pointed out.
The student: ...

The Shaykh : There is no doubt in that, but according to that opinion, it is not possible to follow it at this time because fitnah is present and the fact that it is a means to excess is also present.
And in it is evidence that it is better to stay away from suspicion and the locus of fitnah, even if it is distant, based on His saying: It is permissible for them to remove their garments because fitnah is distant from them. But even so, the further a person stays away from the causes of fitnah, the better it is for him. A person may feel that he is far from fitnah and then fall into it. And the Prophet (peace and blessings be upon him) ordered the one who hears about the Dajjal (the false messiah) to stay away from him, because he will come to him while he thinks he is a believer, and he will not stop throwing arguments and doubts at him until he follows him.
And in it is also the establishment of the difference in degrees of deeds. The ninth benefit is the establishment of the difference in degrees of deeds, because His saying means from the lack of modesty, which indicates that some deeds are better than others.
And based on that, or branching from that, is the difference in degrees of faith, because deeds are part of it. So if the difference in degrees of deeds is established among them, then the difference in degrees of faith is established, and that it increases and decreases. And this is the doctrine of the people of the Sunnah and the community.
And in it is the establishment of two of the names of Allah and the attributes they contain, which are hearing and knowledge. It has passed us that what is intended from the names and attributes of Allah is not merely knowing that name and that attribute, but the intended purpose is worshipping Allah in accordance with that. So if you know that Allah is All-Hearing and All-Knowing, you act with every word that pleases Him and avoid every word that angers Him. You act with every word that pleases Him because you know that He hears you and rewards you for it, and you avoid every word that angers Him because you know that He hears you and becomes angry with you. And so with knowledge, and so with the rest of the attributes and names. The intention is not that you know this name and this attribute and their meanings, but the intention is that you act for Allah (Glorified and Exalted is He) and worship Allah in accordance with that name and that attribute. For this reason, it came in the authentic hadith from the Prophet (peace and blessings be upon him) And what is intended by counting them is three things: mastering their wording, their meaning, and worshipping Allah in accordance with them. The person knows the wording and the meaning and worships Allah with what these things require.