—and that each of them may look at the other.’ He thereby hinted that the Prophetic saying, “Allah is worthier that one feel shy before Him,” should be taken as a counsel to what is preferable and more perfect, not at its outward sense that would make covering oneself obligatory. Al-Manawi remarks: “The Shafi‘i jurists interpret it as merely recommended; Ibn Jurayj agreed with them and, in al-Athar, explained the report as a recommendation, saying: ‘For nothing of a person is hidden from Allah, Exalted is He.’” ʿUrwa then added: “It is disliked to look at the farj (private parts), for ʿAʾisha said, ‘I never saw the farj of the Messenger of Allah, peace and blessings be upon him.’” I say: he failed to notice the weakness in its chain, which has already been pointed out above. (1) The hadith was transmitted by the compilers of the Sunan except al-Nasaʾi (al-ʿAshara 1/76), by al-Ruyani in his Musnad 17/169/1, 171/1, by Ahmad 5/3–4, and by al-Bayhaqi 1/199; the wording cited here is that of Abu Dawud 2/171. Its isnad is hasan; al-Hakim declared it sahih, al-Dhahabi concurred, and Ibn Daqiq al-ʿId judged it sound in al-Ilmam 2/126. Al-Nasaʾi headed the report, “A Woman Looking at Her Husband’s ʿawra (private parts).” Al-Bukhari cites it in his Sahih under the chapter, “Whoever bathes naked alone in seclusion; covering oneself is better,” after which he brings Abu Hurayra’s report about Moses and Job—peace be upon them—bathing naked in an open place.