hence, iʿtijār (wrapping a cloth or turban round the head) corresponds to ikhtimār in meaning.

I therefore say: Yes, that is so according to the sound definition of ikhtimār already given; but to understand the word—when left unrestricted—as “covering the face” is linguistically untenable. I do not wish to prolong the discussion by marshaling every proof from the scholars; I shall limit myself to what Imām al-Fīrūzābādī wrote in his Qāmūs and to what al-Zabīdī confirmed in his Tāj, quoting the former’s words verbatim. He says (3/383):

“iʿtijār: winding a garment round the head without bringing it under the chin. In some formulations it is defined as ‘wrapping the turban without tellaḥī.’ It is related that the Prophet ﷺ entered Mecca on the Day of the Conquest with his turban wrapped in iʿtijār, a black turban. (1) That is, he wound it round his head without passing it beneath the chin.

As for al-miʿjar (pattern of minbar), it is the cloth with which a woman performs iʿtijār; it is smaller than the ridāʾ and larger than the miqnaʿah. A woman winds this cloth round the circumference of her head and then puts her jilbāb over it, like the ʿijār; its plural is al-maʿājir. From this derives the verbal noun iʿtijār in the sense just mentioned.”

I add: This does not contradict the evidence Shaykh al-Tuwijrī advanced in support of his claim when he said (p. 161):