81 Showing that women actually practiced this ruling, the consequent legal verdict regarding the hem of a garment when it becomes impure, and Mawdudi’s inconsistency on the matter of a woman’s feet.
82 One of the conditions the Muslims placed upon the dhimmīs was that their women leave their shins uncovered so they would not resemble Muslim women; with time the situation was reversed… together with a brief note on Ibn Taymiyyah’s Al-Iqtiḍāʾ.
82 The general injunction that, when women go out, they are to draw their jilbābs close and let them fall over their khimārs; an explanation of the word “jilbāb,” with the sound view being that it is the outer wrap worn on top of the khimār, supported by several transmitted reports.
85 Clarifying that combining the khimār and placing the jilbāb over it has been neglected by the vast majority of women, that this combination is obligatory, and corroborating the obligation with a hadith of Ibn ʿAbbās.
86 The author’s astonishment that writers on the woman’s jilbāb ignored this duty while filling pages with matters that are not obligatory, and his proof that wearing the jilbāb is not limited to occasions of going out, contrary to the claim of some.
87 Establishing that the “jilbāb” verse contains no proof that the face is ʿawrah, because the command to “draw close” is unrestricted, though it is qualified for two reasons—“see how my words here match those of al-Ḥāfiẓ Ibn al-Qaṭṭān cited on p. 57”—and that, according to most scholars, including the three Imams and one narration from Aḥmad, the face is not ʿawrah, provided it is not adorned with dyes.
90 Confirming the authenticity of Mujāhid’s report that the women of the early generations used to hide their rings beneath their sleeves; explaining the wisdom behind the order to draw the jilbāb close; preferring the view that the directive applies to both free women and bondwomen, and showing that the reports limiting it to free women are unsound.
91 A critique of some exegetes who were misled by those weak reports and consequently restricted the command to “draw close.”
92 The claim made by some that a non-maḥram man may look at a bondwoman’s hair and chest—and the refutation of that claim by Ibn al-Qaṭṭān and Ibn Ḥazm.