—“Had that been the case, the Prophet ﷺ would have said, ‘When you take off your khimār he will not see your head, nor will he see your hair.’”

I reply: Restrain yourself, shaykh—enough wrangling and obstinacy. The Prophet ﷺ does not speak according to your whims; he is the most eloquent of all who ever spoke Arabic and was granted concise, comprehensive speech. In the language that Fāṭimah, may Allah be pleased with her, understood, khimār bears a meaning quite different from your foreignised interpretation, so there was no need for him to phrase it in the manner you have imposed upon us. Do you not realise that even someone of the slightest understanding could turn your argument against you and say: “If, as you claim, the khimār linguistically covers the face as well, then he would have said, ‘When you take off your khimār he will not see your head and your face.’” Will you commit yourself to that, poor shaykh, or will you answer as I have that, by your own claim, the khimār already includes the face?

Thus it becomes clear that what you tried to force upon us is unnecessary, and that you are arguing with falsehood to mislead people without knowledge. Throughout your entire book and rebuttal you have not produced a single text from the Quran, the Sunnah, or the statements of the early imams—whatever their specialities—supporting your contention; and you will never be able to do so.

Further evidence is the explicit statement of your own countryman, the esteemed Shaykh Muḥammad ibn ʿUthaymīn, that the khimār is what a woman uses to cover her head, as I have already quoted. For that reason, I believe, he prudently avoided embroiling himself in the sort of disputation and obstinacy you display, and he did not attempt to answer our use of this hadith as proof—precisely because of its compelling force. All praise belongs to Allah; by His grace righteous deeds are perfected. ⦗47⦘