The Exegesis of the Saying of Allah the Exalted: << . . . . And let them not strike with their feet so that what they hide of their adornment may be known, and repent to Allah, all of you, O believers, so that you may

After that, He, Glorified and Exalted is He, said: "And let them not strike with their feet. To whom does the pronoun refer? It refers to the believing women. Striking with the foot is known; it means moving it on the ground with force so that what they hide of their adornment may be known, such as anklets that jingle, meaning they make a sound." The jingling is the sound, because if a woman has anklets and has covered them with her trousers, and they are not apparent to people, but some women, for the sake of fitnah (trial, discord or temptation), and may Allah protect us from that, strike with their foot so that the anklet is heard, indicating that she has anklets. So Allah, Glorified and Exalted is He, forbade the believing women from doing that, from striking with their feet so that what they hide of their adornment may be known. Is the lam (the letter "l") in His saying "so that it may be known" for the cause or for the consequence? The meaning differs if I say it is for the cause; then the prohibition is established if she intended that, meaning she struck with her foot in order for it to be known. In that case, if she struck with her foot on an insect, for example, or a scorpion or the like, and the anklet was heard, there is no blame on her in that, because she did not intend for what she hides of her adornment to be known. And if we make the lam for the consequence, meaning do not strike with your foot, and the consequence of this striking is that what you hide of your adornment is known, then the prohibition of striking with the foot is absolute, whether she intended that or not. There is no doubt that if we look at the danger of this striking, which is the knowledge of what is hidden of the adornment, then there is no difference in this danger between the woman intending it or not intending it; this danger will occur if she makes the sound of the anklet, whether she intended this matter or not. And on this basis, it is more likely that the lam is for the consequence, because the danger will occur. And if we look at the fact that if the woman did not intend this thing, the Prophet (peace and blessings be upon him) said: and she struck with her foot not for this purpose, so she is not sinful for it. So we preferred that the lam is for the cause. But the first is more appropriate to say that it is not permissible to strike with the foot even for other than this intention, because it results in the knowledge of what she hides of her adornment. The lam for the cause has occurred frequently in the Qur'an, such as His saying, the Exalted: and His saying, the Exalted: They did not pick it up for that, but rather they picked it up to be a comfort to their eyes, but the consequence became this. In any case, what appears is that it is better to prefer that the lam is for the consequence, because the harm and fitnah (trial, discord or temptation) occur whether she intended it or not. If it is not permissible for her, we take ... from this verse. If it is not permissible for her to strike with the foot out of fear that the sound of the anklet may be revealed, what about the one who reveals the anklet itself, and reveals the bracelets on the hands, and reveals the necklace on the neck? Is this like it, or is it more severe? Yes, it is more severe and more deserving of prohibition and being forbidden. And therefore, the practice of women now is undoubtedly forbidden, and in reality, we and they are exposed to that. How, for example, do we see these women violating what Allah, Glorified and Exalted is He, has forbidden openly, and we do not find anyone forbidding her and saying, "This is forbidden"? Yes, in my opinion, she intends to reveal the hand so that what is on it of jewelry is seen. And therefore, you find her sometimes revealing only the hand that has the jewelry. This is also from the shameful deeds that the soul abhors, that she fills one hand with jewelry and leaves the other hand empty. This is also from the error, because it appears that it is of the kind of walking with one sandal, and the Prophet (peace and blessings be upon him) forbade a man from walking with one sandal because of the lack of balance between the two feet, and balance is commanded. ... For example, filling one hand with jewelry and leaving the other empty is something that is distasteful to the soul. So we say it is better to wear jewelry equally on both hands, except if one of the hands has a watch and she wants to reduce the bracelet by the amount of space the watch takes, then it may be said that this is balance and there is nothing wrong with it. But filling this hand with jewelry and the other being white or having only a watch or a strap, there is something distasteful about this. In any case, if Allah, Glorified and Exalted is He, forbade the woman from striking with her foot out of fear that what she hides of the anklet may be known by the appearance of its sound, then what we mentioned regarding the practice of women today is more severe and greater. And for this reason, it is not permissible for women to do that, even according to those who say that the face and palm are not 'awrah (the part of the body that must be covered), and they consider the forearm to be 'awrah (the part of the body that must be covered) and that it is not permissible for a woman to reveal her forearm adorned with a bracelet. But the problem of the matter, yes.
From what has happened to you of the forbidden looking and others You will be saved in that by accepting repentance from it " Yes, repent to Allah. This is a command from Allah, Glorified and Exalted is He, to His believing servants, directed to all people: "Repent, O believers." And the address was directed to everyone because if these wrongs are displayed, their harm affects everyone. And for this reason, Allah directed the address to everyone: "Repent to Allah, all of you." Then consider the emphasis of this command in His saying

All of us.

جميعا

and His saying

Which

أيها

the call, and His saying

the believers

المؤمنون

All of these are incentives that compel the incitement of a person, or they are for inciting a person to repentance. That the repentance be collective; it is not enough for one person to repent and the rest to declare their open sinfulness and opposition. Second, "O believers," the call, what does it indicate? We have previously mentioned its importance. And for this reason, the address was directed by the call to indicate the care for it. And also, describing the believers is evidence that faith necessitates the repentance of the believer, and that he does not neglect or overlook sins. And that the lack of repentance is what? A deficiency in faith.
What is repentance? Repentance is returning... returning from where? From sin to obedience, from the disobedience of Allah to His obedience. It is of two types: absolute repentance, which entitles the repentant person to be described as one of the *Tawwabin* (those who constantly turn to Allah), whom Allah loves. This is repentance from all sins, such that a person abandons every sin he commits, whether it be verbal, practical, or related to belief. This is the absolute repentance that entitles its doer to praise and to be among the *Tawwabin* whom Allah, Mighty and Majestic, loves. The second type is restricted repentance from a specific sin. For this, its owner receives the praise he deserves. The correct view is that this repentance is accepted. If a person repents from a sin while persisting in another, his repentance is valid and accepted according to the stronger opinion, because faith can be partial and deeds can be partial. Allah, Glorified and Exalted, is a just Judge who does not wrong or betray. Therefore, the correct view is that the repentance of this man, who repented from a sin while persisting in another, is accepted, and there is no barrier to that. However, he does not deserve the previous status of being a repentant person in an absolute sense, nor of being among the *Tawwabin* who deserve absolute praise. He receives praise according to the repentance he has achieved. Now, this matter: "And repent to Allah"—to which category does it point, the restricted or the general? The general, absolute one, meaning absolute, general repentance for all sins, in order to achieve success. Yes. And perhaps what is meant by it?

Perhaps you will succeed

لعلكم تفلحون

for the purpose of causation, meaning that repentance is the cause of success. And success is not a light word; success is like victory. It means safety from what is feared and the attainment of what is desired.

So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]

فمن زحزح عن النار وأدخل الجنة فقد فاز

[Ali 'Imran 3:185]

"Being saved from the Fire" is safety from what is feared, and "being admitted to Paradise" is the attainment of what is desired. Also, here, "perhaps you will succeed," Allah did not restrict it to this world or the Hereafter. This indicates that success through repentance is in this world and the Hereafter, and it is so. Indeed, the repentant person achieves success in this world and the Hereafter. From this phrase, the obligation of repentance is derived, due to His saying:

turn to Allah

توبوا إلى الله

[An-Nur 24:31]

We do not need to mention the conditions of repentance, because they have been mentioned several times before. How many conditions are there? Five conditions. In this is evidence for the obligation of repentance, and also evidence for Allah's love for it, because He commanded it with this care.

All of you, O believers.

جميعا أيها المؤمنون

It is established from the Prophet (peace and blessings be upon him) that he said:

Allah is more pleased with the repentance of His servant than if one of you

لله اشد فرحا بتوبة عبده من أحدكم براحلته

Sahih Muslim 2747b, c

It was mentioned that her food and drink were upon her, and that he was lost in a desolate land and sought her but did not find her, so he slept in the shade of a tree waiting for death. While he was thus, he saw the rein of his camel hanging from the tree, so he took hold of its rein and said, " O Allah, You are my Lord and I am Your servant. I erred out of excessive joy." This joy, in reality, we are saying it now, but do we imagine it? We do not imagine it. That is, no matter how strong our imagination is in perceiving absent matters, we cannot imagine its reality. Yes, now we imagine it is a great joy because it is the joy of life after death, but when this thing happens to a person, he finds that it has no parallel and no similar thing can exist for it. So Allah, Glorified and Exalted, despite His perfect richness from us and our perfect poverty and need for Him, rejoices in the repentance of His believing servant more than this man rejoiced in his mount. For this reason, Allah the Exalted commanded repentance with care in these three aspects.
... Repentance: Allah the Exalted's love for it is a manifestation of Allah the Exalted's generosity and grace. Where do we take the generosity and grace from? From His love for repentance, meaning that He loves for people to repent so that He does not punish them. What does this indicate? It indicates His generosity and grace, and that His mercy precedes His anger. This is unlike one who has no mercy. For example, suppose a teacher or a king commands something or forbids something. Some of those who command and forbid may love for people to disobey in order to punish them, thereby displaying their control over them. They love for them to disobey so that they know, for example, that he has command and prohibition, authority and control. And Allah, Exalted and Majestic, despite the perfection of His command and the perfection of His sovereignty, loves for His servants to repent so that He does not punish them. And by this, we infer the perfection of Allah the Exalted's mercy for His servants, and His grace and benevolence.
And in this is evidence that repentance is among the implications of faith. Where do we take this from? From His saying: So the correct view is that faith must carry its owner to repentance. For this reason, the Prophet (peace and blessings be upon him) said: When is faith removed from him? When he commits zina. Can a truly believing person... yes, except that he leaves what Allah has forbidden and does what Allah has obligated. Know that if a sin occurs from you, that is necessary from the implication of the deficiency of your faith. It is not possible for a sin to occur from you except that it is accompanied by a deficiency in faith. For this reason, the school of the people of the Sunnah and the community, may Allah have mercy on them, is that faith increases with obedience and decreases with sin. This is the school of the people of the Sunnah and the community, and we are among them, if Allah wills. In any case, I say that repentance is among the implications of faith, and that whoever is negligent in it, that is evidence of the deficiency of his faith. And if the one who is negligent in repentance is inferred to have deficient faith by this deed, then the one who commits the sin, who directly commits the sin, is even more so. For this reason, we referred to the hadith in which the Prophet (peace and blessings be upon him) said: Good.
The student: ...

The Shaykh : The completion is here, because it appears that he does not lack faith at any time, otherwise he would be a disbeliever.
The student: ...
The Shaykh : Where did you take it from? We mentioned it. Where did you take it from?
The student: ...
From His command of it, first of all. And Allah does not command in the Shari'ah except what He loves, and from His care for it with these emphases: Good. And in this is evidence that whoever does not repent—we said that repentance is among the implications of faith—so whoever does not repent is deficient in faith. And according to his sin, his faith is deficient.
And in this is also a sixth benefit, that repentance is the cause of success, due to His saying: And what is success? It is safety from what is feared and the attainment of what is desired.
Good. And in this is also the seventh benefit: establishing causes, where Allah made repentance a cause for success. In this is a refutation of those who denied causes and said that causes are merely signs, not necessitating factors. And this is the school of... the Asha'irah. They hold that causes are signs, not necessitating factors. They even say that if a man breaks a glass, it did not break by his breaking, but it broke at the time of his breaking. And if fire burns, it did not burn because of it, but it burned at it, not by it. So if a person eats until he is full, he did not become full by the eating; he became full at the eating, not by it. Do you think if they placed food in front of him and he did not eat, would he become full or not? He would not become full. In any case, this is a false statement that has absolutely no place of validity, even reason refutes it. But I say this verse and many verses establish causes and indicate that causes have an effect on their effects.
Good. Will not someone say, if you make causes effective in their effects, have you not established with Allah a creator and a bringer into existence? No, we have not established a bringer into existence, because we do not say that causes are independent in their effect. Rather, causes were causes by the will of Allah, Glorified and Exalted. For this reason, sometimes the cause is complete and does not have an effect due to the presence of a known or unknown barrier. And on this basis, no one can say that if you establish causes, you have established a partner with Allah in creation and formation. We say no. The One who made this cause a necessitating cause for its effect is Allah, Mighty and Majestic. For this reason, we see often that effects are delayed despite the presence of complete causes, which indicates that the power of Allah, Mighty and Majestic, is above everything, and that these causes are not independent. But it is not possible to deny a matter that the Shari'ah has established and reality has established, that causes have an effect on their effects. Yes. This cause and the effect, give me an example of it. And is it possible for an effect to exist without the presence of a cause?
The student: ...

The Shaykh : It does not contradict anything. This is an expression of *hima* (zeal or protectiveness), and *hima* is established in the Shari'ah. Yes.