As for the last additional wording, it comes through a chain other than that of Ibn ʿAbbās; it is transmitted from ʿAlī ibn Abī Ṭālib.

Al-Tirmidhī, Aḥmad, and Aḥmad’s son ʿAbd Allāh record it in the Zawāʾid al-Musnad through several routes from ʿAbd al-Raḥmān ibn al-Ḥārith, from Ibn ʿAyāsh ibn Abī Rabīʿah, from Zayd ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī, from his father ʿAlī ibn al-Ḥusayn, from ʿUbayd Allāh ibn Rāfiʿ, the freedman of the Messenger of Allah ﷺ, who relates it from him within a longer report on the description of ḥajj.

This isnād is good; its transmitters are trustworthy, and al-Tirmidhī graded it: “ḥasan ṣaḥīḥ.”

The ḥadith plainly indicates that a woman’s face is not ʿawrah (a part of the body that must be covered). Had it been ʿawrah requiring concealment, the Messenger ﷺ would not have allowed her to leave it uncovered in public, but would have instructed her to let her garment descend over it; and if her face had been veiled, Ibn ʿAbbās would not have known whether she was beautiful or unattractive. This argument is articulated by Ibn Ḥazm.

From all this it is established that the face is not ʿawrah, neither in prayer nor outside it. This is the view of the majority of scholars, as noted in Bidāyat al-Mujtahid, and it is the position of the three imams—Abū Ḥanīfah, Mālik, and al-Shāfiʿī—among others, as recorded in al-Majmūʿ. Some jurists further reasoned that everyday necessity obliges a woman to show her face for buying and selling and to uncover her hand for taking and giving; therefore, those parts were not classified as ʿawrah.