The Shaykh’s note that if the face had been an awrah, the Prophet (peace and blessings be upon him) would not have delayed in clarifying the ruling

The Shaykh : As in *Sahih Muslim*: .

The questioner : I know it.

The Shaykh : I know it. In the end, the man realized that he had made a mistake in the prayer. He said: to the end of the hadith. This is also an example of what you might circle around: that the man was a recent convert to Islam. Otherwise, how could he speak during the prayer? How could he shout during the prayer, "Woe to your mother, why do you not look at me?" The Messenger (peace and blessings be upon him), with his wisdom and gentleness, as he is described in the Noble Qur'an: , he disciplined him and improved his conduct. And he felt this discipline and this gentleness when he told us by saying: So what harm would there be if the woman's face were an awrah, that the Messenger (peace and blessings be upon him) would say to this beautiful, radiant woman: "Cover your face, let your veil fall over your face," just as the Lady Aisha and her companions did during Hajj when a caravan passed by them. She said: "We let our veils fall over our faces". Why did the Messenger (peace and blessings be upon him) not order her to let her veil fall over her face, or at least, as he did with al-Fadl, "Turn your face away from us"? You move the goalposts and say: "Perhaps she was coming from the desert and was a recent convert to Islam, so the Messenger remained silent about her wrongdoing." The Messenger does not remain silent about wrongdoing. And the not changing the direction of the Ka'bah was out of fear of fitnah for the people, not out of fear of fitnah for one person to whom he says, "The ruling is such and such." May Allah reward you. It is not permissible for us to suspend the implications of the hadiths to support the opinion of one of the imams of the Muslims, and to divert trust to the opinions of other scholars.