beneath which rivers flow; they shall remain therein forever. That is the supreme triumph.

Now, while I was preparing the material for “The Decisive Refutation,” it occurred to me to replace the book’s title, “The Muslim Woman’s Ḥijāb …” with “The Muslim Woman’s Jilbāb ….” The two terms differ in connotation and meaning, as I had already argued in the book—and will do again on p. 83. The subject matter of the work is in fact more closely tied to the latter title than to the former, for the relationship between them is one of generality and particularity: every jilbāb is a ḥijāb,1 but not every ḥijāb is a jilbāb, as is self-evident. I was further encouraged to make the change when I noticed that our opponents have conflated the two, as I pointed out in the second discussion of The Decisive Refutation, citing Ibn Taymiyyah, may Allah have mercy on him:

“The verse concerning the jilbāb applies when a woman goes out of her dwelling, whereas the verse concerning the ḥijāb applies when she is addressed within her dwelling.”

My heart therefore opened to publishing the work under the new title:

“The Muslim Woman’s Jilbāb in the Book and the Sunnah.”

We ask Allah—exalted is He—to grant us success in what He loves and is pleased with.

The book has been published by my honorable son-in-law, Niẓām Sakajjah, proprietor of al-Maktabah al-Islāmiyyah—may Allah reward him well. For the record, he alone possesses the right to print and distribute it in this handsome format, in which it is appearing for the very first time.