• Points derived from the ḥadith:

1. The dirʿ is the woman’s shirt that covers her body from the shoulders down until it reaches her feet.
2. The khimār, by contrast, covers her head and neck.
3. When a woman’s ample dirʿ extends over her feet and her flowing khimār veils her head, hair, and neck, she has properly covered her ʿawrah for the prayer. She may therefore pray even if she is not wearing an izār or trousers beneath the dirʿ.
4. A woman’s feet form part of her ʿawrah during the prayer and must be concealed. If one or both feet become exposed while she is able to cover them, her prayer is invalid; the differing opinions on this will be discussed later.
5. A woman’s face is not ʿawrah in the prayer. If no unrelated men are present, she may leave it uncovered and her prayer is sound.
   Ibn ʿAbd al-Barr said: “The scholars are unanimously agreed that a woman may uncover her face while praying.”
   The commentator said: “We know of no disagreement on this point.”
   The qāḍī stated: “It is a consensus.”
   The intended context is when she is not seen by an unrelated man.
   As for her two hands, the majority of scholars hold that they are not ʿawrah in the prayer.
   Al-Majd, Shaykh Taqī al-Dīn, and others maintained that her feet likewise are not ʿawrah. Al-Muwaffaq affirmed this in al-ʿUmdah, it was approved in al-Inṣāf, and it is the school of Abū Ḥanīfah.
   Everything else is unanimously deemed ʿawrah.
   All of this pertains to the prayer.
   Outside the prayer, her entire body is considered ʿawrah with respect to a non-maḥram’s gaze, just like the rest of her person.
6. A woman may wear a niqāb, a burquʿ, or a lithām, defined as follows: