It was recorded by Ibn Jarir (22/23) with a sound chain from him (1). His phrase “yuqinʿ” means that they are to put on the qināʿ, fastening it firmly over the eyebrows and the head, for the qināʿ is wider than the miqnaʿ, and the miqnaʿ is what a woman uses to cover her head, as al-Qāmūs and other lexicons state. The same remark was cited earlier (pp. 19–20) from Ibn Ḥajar and others.

What is truly astonishing—and indeed remarkable—is that Shaykh al-Tuwayjiri, together with the compilers who followed his lead, quoted this very report immediately after that weak hadith of Ibn ʿAbbās, and again after the report of ʿUbaydah al-Salmānī (whose flaws will be detailed shortly), presenting it as supporting evidence, whereas, as you can see, it actually refutes their position. By Allah, I do not know whether this is due to the Shaykh’s ignorance of his own language or to a deliberate overlooking. If it is ignorance, did he not notice that Imām Ibn Jarir introduced it as the heading for the second view—one that contradicts those who rely on the weak hadith of Ibn ʿAbbās—and then wrote (22/33): “Others said: Rather, they were commanded to pull their jilbābs tightly over their foreheads,” and went on to name those who held that opinion?

He then placed beneath that heading the hadith of Ibn ʿAbbās—the very report he is trying to preference on the basis of those four arguments—and followed it with this athar of Qatādah. After this clarification, am I not entitled to say that what the Shaykh has accused me of