⦗101⦘ 10 Rabiʿ bint Muʿawwidh produced for ʿAbdullah ibn ʿAqil the vessel from which she used to pour water over the Prophet’s ﷺ hands.

11–13 Traditions in which Fāṭimah bint ʿAli and others appeared before unrelated men with their hands uncovered, and in which Samrāʾ bint Nuhayk, wearing a khimar, disciplined the people—and all of them are authentic.

⦗102⦘ 14 Maymūn ibn Mihrān saw Umm al-Dardāʾ wearing a khimar when she struck him on the eyebrow, and the report is sound.

15 Muʿāwiyah—may Allah be pleased with him—saw Asmāʾ, the wife of Abu Bakr, whose complexion was fair, and the chain is good.

16 ʿAbd al-Raḥmān, the father of ʿUyaynah, saw a woman who was mutaqanniʿah (with her head covered); here I correct a mistake I had previously made regarding this report… and clarify that taqannuʿ means

⦗103⦘ covering the head without covering the face.

⦗104⦘ – The legitimacy of covering the face.

⦗104⦘ Under this heading: a demonstration that women’s covering of the face was known during the Prophet’s ﷺ lifetime, supported by eight texts, together with a refutation of those who claim it is an innovation or a form of excessiveness.

⦗105⦘ 1 Sawdah went out to relieve herself, and ʿUmar recognised her by her imposing build; an explanation of how this indicates face covering, and that the Verse of the Veil commands that their persons be concealed in their houses whenever a stranger enters upon them.

⦗106⦘ – What al-Ḥāfiẓ and others said in their commentary on the ḥadith, and his refutation of those who held that it is impermissible for the Prophet’s ﷺ wives to let their persons be seen.

2 ʿĀʾishah covered her face from Ṣafwān with her jilbab in the episode of the Slander.

3 The Prophet ﷺ placed his cloak over the back and face of Ṣafiyyah when he chose her.

⦗107⦘ 4 ʿĀʾishah and the women with her, while in a state of iḥrām, let their jilbabs drape over their faces; this is deemed acceptable on the strength of corroborating reports.