As for that narration, I do not know whether he did this intentionally or out of oversight. I would have inclined to the former were it not that I discovered yet another fabrication of his (p. 82); I may point it out on another occasion, God willing.

It seems to me that—because they sense, deep down, the weakness of their proof—they resort to personal opinion and emotional language, or what resembles philosophy. They say: “The most beautiful feature of a woman is her face, so it is inconceivable that she be allowed to uncover it.” They were told in reply: “The most beautiful part of the face is the eyes; then veil them as well and order her to cover them with her jilbab.” Another objection was raised: “The most attractive feature of a man, from a woman’s perspective, is likewise his face; therefore, by your own philosophy, instruct men too to hide their faces from women—especially those of exceptional beauty.”

A case in point is found in the biographical notice of Abū al-Ḥasan the preacher, known as al-Miṣrī: “He held a preaching circle attended by both men and women, and he would place a face-veil (burqa) over his face, fearing the women might be tempted by his handsome appearance.” (Tārīkh Baghdād 12/75–76).

So what does the esteemed Shaykh al-Tuwayjirī—and the philosophizers who follow in his wake—say about the act of this Egyptian? Is it legally sanctioned or not, bearing in mind that the Prophet ﷺ was more handsome than he and never did such a thing? If you say it is sanctioned, you will have contravened the Sunnah of your Prophet and gone astray—something we do not wish for you. But if you say it is not sanctioned, as we expect, then you will be correct, your “philosophy” will be invalidated, and you must renounce it and restrict your reply to me to evidence alone. ⦗12⦘