8- The verbatim citation of the renowned Ibn Mufliḥ, in which he states plainly that women are not to be reproached if they uncover their faces while walking in the street.

9- The maxim of Imām Aḥmad: “A jurist must not force the people to adopt his own school,” and al-Tuwayjirī’s defiance of it by branding al-Albānī deviant merely because he allowed women to show their faces!

10- Fifth: the hard-line opponents’ consensus on twisting the hadiths to defend their view—for example, the hadith of the Khathʿamī woman, which they have interpreted in ways that make one both laugh and weep. See the full discussion on pp. 62–64.

11- Sixth: their concerted reliance on weak hadiths, such as the report, “Are you two blind?”—a narration the hadith specialists, and even several Ḥanbalī jurists, have graded weak.

12- The audacity of Shaykh ʿAbd al-Qādir al-Sindī in challenging the aforementioned authorities by claiming that this chain is sound, even though its transmitter is unknown; along with a note on the instances of deceptive transmission and his disregard for established scholarly principles in order to bolster his claim. He also overlooks its contradiction of the authentic, unequivocal hadith of Fāṭimah permitting her to remove her head-cover before a blind man. (See that hadith documented on p. 66.)

12- Seventh: their eagerness to weaken certain sound hadiths and well-established reports, and their persistence after the proof has been presented—such as ʿĀʾishah’s hadith, “When a woman reaches puberty, nothing should be seen of her except her face and hands.” Al-Tuwayjirī stubbornly maintains that it is transmitted only through her. (See pp. 58 for details.)

13- Their disregard for the fact that leading hadith masters—al-Mundhirī, al-Zaylaʿī, and Ibn Ḥajar al-ʿAsqalānī—have all declared the hadith strong.