And if they refrain themselves, it is better for them;.

And if they refrain themselves, it is better for them;..." Since some old women may misuse this calculated and lawful freedom and so have possibly improper talking with men and have impure thoughts altogether, in the end of the verse, as a warning, it says: "... and Allah is All-Hearing, All-Knowing." He hears what is told and He knows what is in the hearts and what is in minds. [^1] Wasa-'il-ush-shi-'ah, the book of An-Nika-h, Vol. 14, P. 147, Ch.

110 [^2] For more explanation refer to the above book (the same reference) In short, the matter of veiling is one of the stable and necessary ordinances of Islam, but the issues of how the veil should be is depended on the matter of not stirring sexual desires and saving chastity and modesty.

So, the principle that this group of women are excepted from the ordinance of veiling is not a matter of discussion among Islam scholars and learned people, because the text of the Qur'an expresses it, but there are some words about its characteristics, including: the age of these women, in what age the ordinance of 'women advanced in years' covers women.

In some Islamic narration, it has been interpreted as old women.[^1] While in other narrations it has been interpreted as women retirement from marriage.[^2] But some Islamic jurists and commentators think that it means the end of menstruation, the age of barrenness and people's reluctance to marry such women.[^3] Apparently, all of these meanings refer to one reality that women must get so old that no one would like to marry them, although some of such women may rarely get married.

Moreover, about the part of the body that these women can show, there are some different interpretations in Islamic Traditions, while the Holy Qur'an says vaguely that there is no problem for such women to take off their garments, of course, their outer clothes. In some narrations we read the answer of this question that which garments can be taken off; Imam Sadiq (a.s.) has said: [^1] Wasa-'il-ush-shi-'ah, Vol. 14, the book of An-Nika-h, C.110, Tradition No.

4 [^2] The above book [^3] Jawa-hir Vol. 29, P.85 and Kanz-ul- 'Irfan, Vol. 2, p.226 "Chador."[^1] While in other narration it has been interpreted as chador and scarf.[^2] Apparently, there is no inconsistency between these Islamic traditions. The purpose is that there is no problem for such women to uncover their head and to bare their hair, neck, and face.