Yet in spite of all this, Shaykh ʿAbd al-Qādir al-Sindī—keen to keep pace with Shaykh al-Tuwayjirī and others—had the audacity to claim that its chain of transmission is authentic! By doing so he only exposed himself, laying bare, alas, his ignorance or his deliberate neglect, for the isnād contains an unknown narrator from whom only one person has transmitted, in clear opposition to those eminent scholars. To shore up his claim—contrary to what we had previously known of him—he produced the most astonishing examples of obfuscation, distortion, blind imitation, concealing knowledge, and flouting its principles, things that would never occur to anyone. All of this is explained there in roughly four lengthy pages.

Among his oversights is that the report clashes with the ḥadīth of Fāṭimah bint Qays, in which the Prophet (peace and blessings be upon him) permitted her to stay in the house of the blind Ibn Umm Maktūm, even though she would inevitably see him, and he explained to her:

“If you put down your head-covering, he will not see you.”

In another wording, reported by al-Ṭabarānī, she said:

“He ordered me to stay with Ibn Umm Maktūm, for he is blind of sight; he will not see me when I remove my head-covering.”

There are yet other feeble narrations that al-Tuwayjirī crammed into his book; by way of example I mentioned ten of them there, some of which are outright fabrications!

Seventh: Their eagerness to weaken certain authentic ḥadīths and well-established reports from the Companions, their ignoring of corroborating chains, or their severe disparagement of them—such as the ḥadīth of ʿĀʾishah regarding a woman who has reached puberty: “Nothing should be seen of her except her face and her two hands.” They persist in declaring it weak, the ignorant among them merely parroting those who have no knowledge, thereby contradicting the hadith masters who deemed it sound.