once more on the question, turned over its proofs and the various objections that had reached me regarding it, and my certainty in the correctness of my view and the error of the opposing view only increased. And why should it not, when our position is the very one adopted by the vast majority of scholars—both Qur’an commentators and jurists—as has been detailed in this book? In this edition I have set out those objections together with the answers that Allah enabled me to formulate.

Second: there is another group who concur with us that the face is not ʿawrah, yet nonetheless maintain that this opinion must not be made public because of the moral climate of our times and in order to block potential abuses (sadd al-dharīʿa). To these I say: A ruling that is firmly established by the Qur’an and the Sunnah may not be concealed from the people on the pretext of social corruption or any other excuse, for the evidence prohibiting the concealment of knowledge is general and unequivocal. Allah, the Exalted, says: “Indeed, those who conceal what We have sent down of clear proofs and guidance after We have made it clear for the people in the Book—those are cursed by Allah and cursed by those who curse.” ⦗al-Baqarah 159⦘.

The Messenger of Allah, peace and blessings be upon him, said: “Whoever conceals knowledge, Allah will bridle him on the Day of Resurrection with a bridle of fire.” This was narrated by Ibn Ḥibbān in his Ṣaḥīḥ and by al-Ḥākim; both he and al-Dhahabī deemed it sound. Many other texts likewise warn against hiding knowledge.

Therefore, if the ruling that a woman’s face is not ʿawrah is indeed established in the Sharīʿah, as