“Let her walk and ride.”

It has also been referenced there, but it contains neither the instruction to cover her head nor the fasting mentioned in this version of Abu Ya‘la. Thus, the annotator of it made a grave error in documenting its sources: he failed to point out the abridgement I have mentioned, thereby giving readers the impression that the hadith in its entirety was recorded by the two Shaykhs when he attributed it to them.

The hadith contains important benefits, among them that a vow to commit an act of disobedience must not be fulfilled. There are many well-known authentic hadiths on this subject. Another is that a woman’s ihram requires her to leave her face uncovered; therefore, she may not draw her head-covering over it. Rather, it is to be worn over the head and chest. This is in accordance with the hadith: “A woman in ihram must not wear a face veil or gloves.” Recorded by the two Shaykhs.

Another benefit is that, when used without qualification, khimar means a head-covering and does not include covering the face. The evidence for this is abundant in the Quran, the Sunnah, and the reports of the early generations, as I explained in my book The Muslim Woman’s Jilbab, which has been printed several times. I further clarified this in my refutation of certain Najdi scholars who claimed that khimar also means a face-covering, in my extensive introduction to the new edition of the aforementioned book, published by al-Maktabah al-Islamiyyah, Amman.

2931 — “If you hear of the plague in a land, do not enter it; and if it breaks out in a land while you are there, do not leave it [fleeing from it].” In one version: