in his Tafsīr, where he ultimately adopted the view of Ibn ʿAbbās and those who agreed with him, stating:

“The opinion that comes closest to being correct is that the exemption refers to the face and the hands. If that is so, it would also include kohl, the ring, the bracelet, and henna. We judge this to be the strongest view because all scholars unanimously maintain that every person who prays must cover his private parts, that a woman may uncover her face and hands in prayer, and that she must cover the rest of her body—except for the report from the Prophet ﷺ permitting her to expose up to half of the forearm. Since this is the consensus, it is clear that a woman may reveal any part of her body that is not ʿawrah, just as men may, for whatever is not ʿawrah is not unlawful to display. Given that she is allowed to show it, it is evident that it is included in the divine exception: ‘except what is apparent thereof’ (24:31), for all such parts are outwardly visible from her.”

Al-Qurṭubī also inclined to this position. In his Tafsīr he cited the words of Ibn ʿAṭiyyah:

“It appears to me, on the basis of the wording of the verse, that a woman is commanded not to display and to make every effort to conceal anything that constitutes adornment. The exception pertains to whatever inevitably becomes visible through necessary movement or the handling of unavoidable affairs and the like. Thus ‘what is apparent’ in this sense is whatever necessity exposes in women, and that is excused.”

Al-Qurṭubī then commented: “I say: This is a fine opinion; however, since the face and the hands are usually exposed both in customary practice and in acts of worship—such as prayer and pilgrimage—the exception