those texts they claim have superseded the hadith, or are they simply “a contentious people”? To shed further light on the falsity of this objection, I say:

What they actually intend by their remark is that this hadith—sound in our estimation and whose authenticity they themselves concede—has been abrogated by the verse of hijab: “let them draw their jilbabs close around them” (Al-Ahzab 33:59). Some of their imitators have stated this outright: the woman called “Raghda” in her book Ḥijābuhā (p. 34), Shaykh al-Blihiyy, al-Sabuni, and others, as cited in Al-‘Awda (3/343). By Allah, this is among the strangest of oddities from those respectable scholars, for the verse contains no explicit indication that full covering is obligatory, as I noted earlier; and even if it did, that indication could only be by way of general wording(1)—whether one looks at the word jilbab or at the phrase “draw close.”

The hadith shares this same general sense in its first clause: “When a woman reaches puberty, it is not proper that anything of her be seen…,” meaning that nothing of her should be visible. Yet it then adds to the verse by declaring, “except her face and her two hands.” This plainly shows that the general wording was not intended. Accordingly, if the verse is truly general, the hadith specifies it; if not, then the hadith clarifies it, just as Allah says: “We have sent down to you the Reminder so that you may make clear to the people what has been revealed to them” (An-Nahl 16:44).

This is perfectly clear, so I cannot fathom how these opponents have managed to entertain the claim