he neither seeks sensual gratification nor fears temptation. Likewise, there is no disagreement that men may expose their hair, forearms, and shins in the presence of other men as well as in the presence of women.

Having understood this, I say without the slightest hesitation: those who adopt a harsh stance toward women—while contradicting the scriptural texts and the statements of the leading scholars—do not reflect on what issues from their own mouths, or at the very least they are oblivious to the implications of their words. Otherwise, how can they imagine a woman lowering her gaze from the Friday preacher while he delivers the sermon, or from the mufti when she consults him? Indeed, how could that mufti—or shopkeepers and the like—not look at her face and hands while dealing with her?

I state the truth: these hard-liners speak without understanding and act contrary to their own pronouncements. I fear that the Almighty’s words may apply to them: “O you who believe, why do you say what you do not do?” (al-Saff 61:2).

The authentic hadith for which we are now dispelling objections confirms the meaning conveyed in the two previously cited reports, and even adds to them by explicitly permitting a man to look at a woman’s face and hands, as our Alexandrian brother himself acknowledged. Yet, regrettably, he erred twice:

First, he took the command to lower the gaze as absolute, whereas—according to the leading exegetes—it is not.

Second, instead of interpreting the verse on lowering the gaze in light of this hadith, as sound methodology demands,⦗117⦘