153 – An illustration of the principle with familiar examples where the Sacred Law differentiates between men and women: the adhān and stripping to the minimum for entering the state of ihrām.

155 – His statement, “A woman has been instructed to keep herself compact in the prayer,” together with the author’s commentary.

155 – A hadith on the virtue of women praying in their homes; the author revises his earlier remark, clarifies that the hadith is general, and affirms that there is no need for women to crowd into the Two Holy Sanctuaries and mingle with men.

158 – His words (may Allah have mercy on him): “Outward resemblance in visible matters begets harmony and similarity in character …”

161 – The seventh condition: “that it must not resemble the dress of non-Muslim women.”

161 – The textual proofs for this, Ibn Taymiyyah’s exposition of them and the way he builds his argument upon them—an important discussion.

165 – The Jews’ remark, when the Prophet ﷺ commanded them to differ by abstaining from intimacy with menstruating women: “This man will not leave anything of our ways without opposing us!”—its indication of how often he ﷺ opposed them, and a clarification that such opposition is sometimes in the root ruling and sometimes in its particulars, as Ibn Taymiyyah (d. 728 AH) explained.

166 – Numerous prophetic proofs for this across many branches of the Sharia are presented.

167 – Concerning prayer: the chapter contains seven hadiths:

167.1 – The hadith describing how the adhān was legislated after the Prophet ﷺ rejected the use of the trumpet and the clapper because they were practices of the Jews and Christians; Ibn Taymiyyah’s remarks on its implications, including that it signals dislike for such sounds in all contexts, not only during prayer.

168 – The affliction in some lands where trumpets are blown at prayer times, the recommendation to lower the voice at funerals in opposition to the People of the Book, and the hadith: