—namely, that one of them gaze at the other’s ʿawrah, or at something that is not an ʿawrah but with desire, or when there is a fear of temptation, as has already been reported from Ibn ʿAbd al-Barr and others. Their statements have appeared in earlier discussions, and, Allah willing, I shall soon gather them for you.

I then came across a very forceful passage by the ḥāfiẓ Ibn al-Qaṭṭān—one I have not seen quoted by any other scholar—which, on the one hand, accords with the fairness I have maintained, and, on the other, ultimately converges with the aforementioned opinions. I therefore resolved not to deprive the readers of its benefit. He, may Allah have mercy on him, said in his book (folio 54/2):

“We have already shown in several places that permitting something to be displayed necessarily entails permitting it to be looked at. Thus, if we say that a woman may uncover her face and hands before anyone, provided she does not do so in a flaunting manner and without any compelling need—since these are parts of her adornment that normally appear, and constant covering of them while she works is burdensome—then people are likewise allowed to look at them. For were looking prohibited while she was permitted to expose them, that would amount to assisting sin, inviting disobedience, and leading to temptation, just like offering carrion to someone who is not in dire need. Therefore, any jurist who allows uncovering is not required to produce separate evidence for allowing the gaze, and likewise, whoever disallows a woman from uncovering has no need to furnish additional proof for forbidding the gaze.

We have already established that it is permissible for a woman to reveal her face and hands; accordingly, looking at them is permissible, provided there is no fear of temptation and the observer does not intend sensual pleasure. But if he seeks such pleasure, there is unanimous agreement that it is prohibited.” ⦗115⦘