It is also recorded by al-Tabarani in al-Saghir (no. 190) and, likewise, in al-Awsat, though its chain contains an unidentified narrator. Concerning the word “haid” (menstruating girl), al-Tirmidhi comments: “What is meant is a woman who has reached puberty, that is, once she menstruates.” He adds: “The prevailing view among the scholars is that when a woman attains maturity and prays while any part of her hair is uncovered, her prayer is invalid. This is likewise the position of al-Shafi‘i, who said: A woman’s prayer is not valid if any part of her body is exposed. Al-Shafi‘i also remarked: It has been said that if only the backs of her feet are uncovered, her prayer is nonetheless valid.” Al-Shafi‘i further states in al-Umm (1:77): “The whole of a woman’s body is ‘awrah (nakedness) except her two hands and her face.” Some adduce as evidence the report from Umm Salamah, who asked the Prophet : “May a woman pray in a long shirt (dirʿ) and a khimar without an izar (lower garment)?” He replied, “If the shirt is long enough to cover the backs of her feet.” This hadith, however, is weak in its marfuʿ form. It is transmitted by Abu Dawud (1:104), al-Hakim (1:250), and—through him—by al-Bayhaqi (2:233) with the chain: ʿUthman ibn ʿUmar—ʿAbd al-Rahman ibn ʿAbd Allah ibn Dinar—from Muhammad ibn Zayd ibn Qunfudh—from his mother—from Umm Salamah. Al-Hakim judged it “sahih according to al-Bukhari’s criteria,” a ruling endorsed by al-Dhahabi. Abu Dawud added: “This hadith was also narrated by Malik ibn Anas, Bakr ibn Mudarr, Hafs ibn Ghiyath, and Ismaʿil…”