—unless reconciliation between them proves impossible—and another is to interpret the general text in light of the specific. The scholars have stated plainly: “It is not lawful for anyone to declare a Qur’anic verse or a hadith abrogated and no longer binding unless he possesses an unambiguous proof-text or a consensus.” Ibn Ḥazm reports this in al-Iḥkām fī Uṣūl al-Aḥkām, affirming scholarly unanimity on the point (3/130); he then elaborates on it under the heading “How one determines what is abrogating, what is abrogated, and what is not” (4/83–92). Whoever wishes may consult his discussion, for it is of real importance.

Tenth Inquiry: Must women cover their faces because of the moral corruption of our times and as a preventive measure?

I say: This question is being voiced today by many blind imitators who refuse to look at legal issues through the lens of the Sharia and its proofs. When disagreement arises, they do not refer the matter to the Qur’an and the Sunnah; instead they appeal to the notions and opinions that happen to occupy their minds. Had they but responded to Allah and His Messenger when they call them to that which gives life, they would have found ease themselves and given ease to others. Yet they have turned away from that guidance and from the words of their own Imams, who hold that every believer—male and female alike—must lower his or her gaze, as we have already explained in detail. Instead, they have fallen back on following certain later imitators who came after the great Imams, adopting a pretext of their own invention, namely the claim that unveiling is permissible “on condition that there is no fear of temptation” (1)—meaning no fear that someone will be enticed by her. If such temptation is feared, then she is obliged to cover them (i.e., her face and hands).