—such as al-Bayhaqi and al-Dhahabi, as I have recorded from them in the book (pp. 57–59)—while most of them ignored its additional lines of transmission, some of them being scholars of repute. Indeed, al-Tuwayjiri stated explicitly (p. 236) that it is found only through the narration of ʿĀʾishah, even though he had seen with his own eyes, in the very passage cited from the book, two other chains: one through Asmāʾ bint ʿUmays, and another mursal through Qatadah with an authentic chain to him. Many imitators followed him in this, including certain women, such as the author of what she entitled “Your Ḥijāb, My Muslim Sister” (p. 33). They likewise overlooked the endorsements given by the hadith authorities we have named—al-Mundhiri, al-Zaylaʿi, Ibn Ḥajar al-ʿAsqalani, al-Shawkani, and others.
Some, foremost among them Shaykh al-Sindī, who presents himself as learned in this noble science, went to excessive lengths, alleging severe weakness in some of its transmitters so as to escape the rule that a weak report is strengthened by another of comparable strength. In doing so they mislead and mask from the readers the fact that these narrators are accepted for corroboration—ʿAbd Allah ibn Lahīʿah among them—contradicting the method of the hadith scholars who do cite him for support, such as Imām Ahmad and Ibn Taymiyyah, may Allah have mercy on them both. They have also ignored the principle, upheld by scholars including Imām al-Shāfiʿī, that a mursal ḥadīth is strengthened when the majority of scholars have acted upon it—and they have indeed acted upon this very ḥadīth, as noted earlier and as will be detailed in the book.
To this may be added further supports:
- It is narrated from Qatadah, with his chain, from ʿĀʾishah.
- It also comes through a separate route from Asmāʾ.
- All three of these transmitters themselves put it into practice.
As for Qatadah, he said in his explanation of the verse commanding the women to draw their garments close: “Allah has taken from them a covenant that…"