a deputy of the Messenger of Allah (Allah bless him and grant him peace) and one of the judges of his community, ruling his nation in accordance with what he learned in heaven of the Prophet’s law before his descent, as certain reports mention.”

Abu Ghuddah reproduced these words, approved them, and offered not a single objection—something that, taken as a whole, shows he has adopted this view for himself. In that case, does it not follow that Jesus (peace be upon him) will rule by neither the Ḥanafi school nor any other, but solely by the Book and the Sunnah? What, then, are you faulting us for—may Allah paralyse your hand and sever your tongue!

Seventh and last: the man—may his mouth be smashed—said (p. 43):

“They have scattered their poisons and their attacks on the followed Imams across several books, so that they might achieve the goal they seek without exposing the malice lurking in their hearts, all the while feigning zeal for the Book and the Sunnah. Thus, in their book ‘The Muslim Woman’s Veil’ (p. 61) they wrote the following:

‘The Shāfiʿīs have produced a bizarre opinion: If the colour—that is, the nakedness in prayer—(1) is covered while the outline of the limbs is still visible, there is no harm, just as when one wears tight trousers.’

They also said: ‘It is recommended that a woman pray in a flowing shirt and a khimār, and that she place a thick jilbāb over her clothes so that it hangs away from her body and the size of her limbs is not discernible.’ This was mentioned by al-Rāfiʿī in his commentary (4/92, 105 of Sharh al-Muhadhdhab). End of their statement. They then commented on it verbatim as follows: