seen anyone like her before; some of the Companions even stepped into the first row so that he would be unable to look at her. The incident of the man who swore allegiance to them is also related here, together with the revelation of the verse, “We certainly know those of you who press forward…”; mention is made of the earlier and later scholars who declared the report authentic, and that it demolishes the position of Shaykh al-Tuwayjri.
71 11- The ḥadīth: “The Messenger of Allah ﷺ saw a woman and was struck by her beauty…,” with its documentation through two separate chains.
12- The ḥadīth of the woman whose left hand the Prophet ﷺ tapped when he saw her eating with it; he ordered her to eat with her right, and the soundness of its isnād is shown to be fair (ḥasan).
72 13- The ḥadīth of the daughter of Hubayrah, in which he ﷺ struck her hand lightly with a small stick; the scholars who graded it sound are named, the stubborn critics who weakened it are noted, and it is explained that this ḥadīth and the one before it clarify the meaning of the verse, “except what is outward thereof,” just as the verse of the khimār shows that it is a head-cover, the woman’s counterpart to a man’s turban. This does not preclude covering other parts of the body with it on occasion, and Ibn Ḥazm cited the report as evidence.
74 A refutation of the claim that these proofs pre-date the obligation of the jilbāb, answered from two angles, the first of which includes two ḥadīths from Umm ʿAṭiyyah.
76 Further support from a Quranic verse and several ḥadīths commanding the lowering of the gaze.
78 The ḥadīth describing the emigrant women hastening to veil themselves with khimārs when the verse ordering them to draw them over their bosoms was revealed, and the account of the Anṣārī women standing in prayer with iʿtijār—that is, with their faces uncovered.
79 The ḥadīth of his ﷺ instruction to his daughter Zaynab at Minā, before the public preaching of Islam had spread, to cover the upper part of her chest; Abū Zurʿah declared it authentic.
80 The argument drawn from the verse, “And let them not stamp their feet…,” for the obligation upon women to cover their legs, reinforced by the ḥadīths commanding them to lengthen their hems so their feet remain concealed; al-Bayhaqī cited this as evidence of obligation.