The book contains new points of benefit and additions that were absent from previous printings.

Hadith Three—fifth in the book (p. 66)—is the report of Fāṭimah bint Qays. The Prophet ﷺ instructed her to move to the house of Ibn Umm Maktūm, the blind Companion, and told her, “For when you remove your khimār (head-covering) he will not see you.” There I showed how the hadith proves that the face is not ʿawrah. The shaykh rejected this (pp. 221–223) after a lengthy discussion of no real value, inserting ideas I have never held, among them his statement:

“Where is the explicit text in the hadith that the head alone must be covered and that uncovering it before unrelated men is forbidden, while the face and neck may remain exposed?”

I reply: The textual proof lies in the Prophet’s allowing her to appear before guests wearing her khimār, which does not cover the face, were it not for fear that it might slip and they would see her head. For that reason he ordered her to relocate to Ibn Umm Maktūm—may Allah be pleased with him—and explained, “For when you remove your khimār he will not see you.” Among the majority of scholars, khimār denotes a covering for the head, as has been definitively established; anyone fair-minded will admit this. That, then, is a clear text concerning the head, not the face.

As for your mention of “the neck,” it is a paltry insertion. I wonder how a respectable, knowledgeable shaykh, fully aware of his words, could put it forward. He knows that the neck is not under discussion, that there is no disagreement about its being ʿawrah, and that the khimār covers it. I seek refuge in Allah from decline after progress.

As for your objection to my proof, cited on page 222, ⦗46⦘