These Ayat include a discussion of how people who are closely related should seek permission to enter upon one another. What was mentioned earlier in the Surah had to do with how unrelated people should seek permission to enter upon one another. Allah commanded the believers to ensure that their servants and their children who have not yet reached puberty should seek permission at three times: the first is before the Fajr prayer, because people are asleep in their beds at that time.

means, at the time of rest, because a man may be in a state of undress with his wife at that time.

{and after the ‘Isha' prayer.} because this is the time for sleep. Servants and children are commanded not to enter upon household members at these times, because it is feared that a man may be in an intimate situation with his wife and so on. Allah says:

If they enter at a time other than these, there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times. They have been given permission to enter suddenly, because they are those who go around in the house, i.e., to serve you etc., and as such they may be forgiven for things that others will not be forgiven. Although this Ayah is quite clear and has not been abrogated, people hardly follow it, and ‘Abdullah bin ‘Abbas denounced the people for that.

Abu Dawud recorded that Ibn ‘Abbas said: “Most of the people do not follow it, the Ayah that speaks about asking permission, but I tell my servant woman to seek permission to enter.” Abu Dawud said: ‘Ata’ also narrated that Ibn ‘Abbas commanded this. Ath-Thawri narrated that Musa bin Abi ‘A’ishah said, “I asked Ash-Sha'bi [about the Ayah]:

He said, ‘It has not been abrogated.’ I said: ‘But the people do not do that.’ He said, ‘May Allah help them.’” Then Allah says:

meaning: when the children who used to seek permission at the three times of privacy reach puberty, then they have to seek permission at all times, i.e., with regard to those who are non-relatives, and at times when a man may be in a state of intimacy with his wife, even if it is not one of the three times stated above.

There is no Sin on Elderly Women if They do not wear a Cloak

Said bin Jubayr, Muqatil bin Hayyan, Ad-Dahhak and Qatadah said that these are the women who no longer think that they can bear children,

{who do not hope for marriage,} meaning, they no longer have any desire for marriage,

meaning, they do not have to cover themselves in the same way that other women have to.

Abu Dawud recorded that Ibn ‘Abbas said that the Ayah:

{And tell the believing women to lower their gaze} 24:31
was abrogated and an exception was made in the case of:

Ibn Mas'ud said about (outer) clothing,, “The Jilbab or Rida'.” A similar view was also narrated from Ibn ‘Abbas, Ibn ‘Umar, Mujahid, Said bin Jubayr, Abu Ash-Sha‘tha’, Ibrahim An-Nakha'i, Al-Hasan, Qatadah, Az-Zuhri, Al-‘Awza'i and others.

Said bin Jubayr said, “They should not make a wanton display of themselves by removing their outer garment so that their adornment may be seen.”