93 Some contemporary writers have claimed that the order to wear the jilbab was prompted only by a temporary circumstance.

94 The hadith of Anas concerning the Prophet ﷺ choosing Ṣafiyyah … together with a clarification that it contains no denial of the jilbab for bondwomen, and that the authentic report from ʿUmar distinguishing between free women and bondwomen is of no evidentiary value.

95 Ibn Taymiyyah’s statement that the veil is restricted to free women, and the reply to it.

96 A synthesis of what has preceded concerning the obligation of the jilbab, while confirming the permissibility of uncovering the face and hands, and—added in this edition—many further reports showing that this remained the practice after the Prophet ﷺ:

1 Qays ibn Abī Ḥāzim saw Asmāʾ bint ʿUmays, the wife of Abū Bakr al-Ṣiddīq; she was fair-skinned and had tattooed hands, and the chain of transmission is sound.
⦗97⦘ 2 Abū al-Salīl and others saw the daughter of Abū Dharr, whose cheeks were dark.
3 ʿImrān saw Fāṭimah—may Allah be pleased with her—when the blood had drained from her face, and both reports are examined for their chains of transmission.
⦗98⦘ 4 Ibn Masʿūd saw a woman whose brow shone brightly, and the isnād is good.
5 Abū Asmāʾ al-Raḥabī saw the wife of Abū Dhū, who was darkened by hunger, and the chain is authentic.
6 Asmāʾ bint Abī Bakr arrived with her face unveiled, smiling.
⦗99⦘ 7 The incident in which ʿUmar reproved a bondwoman who had veiled herself with a jilbab, showing nevertheless that her face was visible, and that the jilbab does not entail covering the face.
⦗100⦘ 8 Muḥammad—the father of ʿUmar al-ʿUmrī—saw the woman upon whom Saʿīd ibn Zayd had invoked blindness; she was indeed blind … the story is recounted with an explanation of its probative significance.
⦗101⦘ 9 ʿAṭāʾ ibn Abī Rabāḥ saw ʿĀʾishah while she was twisting necklaces; the report is traced to a rare source with an authentic chain.