Women covering face in Ihrām

Shaykh Sulaymān al-Alwān (فك الله أسره) says within his sharh of the hadīth wherein a woman came to the Messenger of Allah ﷺ seeking a fatwa and al-Fadhl bin 'Abbās who was riding behind him started looking at her and he ﷺ kept turning al-Fadhl’s face to the other side...

The Shaykh says:

"...and some of the Shāfi'i fuqahā used this hadīth as an evidence of it not being wājib for a woman to cover her face, and this is disputable, because if we were to accept this dalīl (evidence) and this istinbāt (deduction) then this would specifically pertain to hajj, thus some of the fuqahā have said: 'the ihrām of a woman pertains to her face', and hence the Hanbali fuqahā say it's wājib upon a woman to uncover her face when she is in ihrām except when an ajnabi (non-mahram man) is present, and this is also disputable.
And what's correct regarding this matter is that it is wājib for a woman to cover her face when ajānib (non-mahram men) are present whether she is in ihrām or not in ihrām; and if there is no ajnabi present then what's correct is that she is not obligated to reveal her face, because this requires a dalīl.
And the saying that 'the ihrām of a woman pertains to her face,' there is no dalīl for it and what's been reported to that effect is a munkar report which cannot be used as evidence.
Then if someone says that the wording of the hadith is 'so al-Fadhl began looking at her, and she [began] looking at him', then we say that indeed her looking at him is apparent, but as for his looking at her then it is at her frame and at her figure, and it could be that her figure is eye-catching such as her being tall or the like of that. And it isn't [stated] in the hadīth that her face was uncovered.
And what has been reported in some of the chains that she was 'radiant', then I do not think they are sound, and the apparent is that they are shādha (irregular weak reports).

And in the hadith is [dalīl] that it is harām for a man to raise his gaze to [look at] a woman even if she is observing hijāb, because the Prophet صلى الله عليه وسلم turned the face of al-Fadhl...since looking at a woman - even if she is observing hijāb - is an arrow from the arrows of iblīs, and because the woman is fitnah, as the Messenger of Allah صلى الله عليه وسلم said: 'The woman is 'Awrah, when she goes out, the shaytān pursues her',
And the Prophet صلى الله عليه وسلم said, and the hadīth is in the Sahīhayn: 'I have not left after me any trial more harmful to men than women'."

Allah subhānah wa ta'ālā says:

{ وَمَن تَابَ وَعَمِلَ صَٰلِحٗا فَإِنَّهُۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابٗا }
"And whosoever repents and does righteous good deeds, then verily, he repents towards Allah with true repentance." [Al-Furqân 25:71]


"The meaning is: one who repented by his tounge, and didn't prove the repentance to be true by his action, then that repentance does not benefit, but one who repented and proved his repentance to be true by [doing] righteous deeds, he is the one who has repented to Allah with a true repentance, and it is an-Nasūh (the sincere repentance)."

- Zubdat-ut-Tafsīr (abridgment of al-Shawkāni's Fath-al-Qadīr)

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱجۡتَنِبُواْ كَثِيرٗا مِّنَ ٱلظَّنِّ
"O you who have believed, avoid much assumption...."

It is that one assumes evil about the people of goodness, as for the people of evil and immorality then we can assume about them that which is apparent from them

إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمٞۖ
"...Indeed, some assumption is sin."
 
This "some" is: assuming evil about the people of goodness.

- Zubdat-ut-Tafsīr

Regarding the authenticity of the dhikr said after iftār:

"dhahaba-adh-dhama, wabtallat-il-'urūq, wa thabata-al-ajr, in shā Allah"

It's reported by Ibn 'Umar (رضي الله عنه) that the Messenger of Allah (صلى الله عليه وسلم) said when he broke his fast:

"‏ ذَهَبَ الظَّمَأُ وَابْتَلَّتِ الْعُرُوقُ وَثَبَتَ الأَجْرُ إِنْ شَاءَ اللَّه ‏"‏

"The thirst has gone, the arteries have become moist, and the reward is confirmed, if Allah wills."
[Sunan Abi Dawud 2357]

Shaykh al-Muhaddith Sulaymān al-'Alwān in his Sharh of Jāmi' at-Tirmidhi mentions this hadīth and says that its isnād is jayyid (good) and that it is mashrū' [legislated] to say this after breaking ones fast. Although it seems that elsewhere al-'Alwān also said that all reports regarding the adhkār at the time of iftār are ma'lul (have defects), including this one.

Shaykh al-Muhaddith 'Abdullah as-Sa'd in his Sharh of Sunan Abi Dāwūd, regarding this hadīth, he said: "ad-Dāraqutni reported it and said its isnād is 'hasan', and al Hākim reported it, and authenticated it, and ibn as-Sunni...and it's isnād is not very strong, its isnād is gharīb (singular),...so this isnād is not very strong, if one says this du'ā sometimes then there's no harm...and this is the strongest of what's reported in regard to this (i.e. what to say when breaking fast)."

The Muhaddith Mustafā al-'Adwy was asked several times about this hadīth and he says: "In it's isnād there is a slight weakness however that is overlooked since it is [concerning] fadhāil-ul-a'māl (virtuous deeds)." And in one of the fatāwa he said it with the words: "...some of the 'ulamā overlooked that since it is in fadhāil-ul-a'māl."


And Allah knows best.

"Based on the hadīth: 'follow my Sunnah and the Sunnah of the Khulafā ar-Rāshidīn,' statements of the Khulafā ar-Rāshidīn are given preference over that of other sahāba. Likewise statements of Abu Bakr and 'Umar are given preference over that of 'Uthman and 'Ali, and likewise Abu Bakr over 'Umar."

- Shaykh al-Muhaddith 'Abdullah as-Sa'd

"al-Īmān is derived from al-Amān (safety), and so the Mu'min was named Mu'min because [through his faith] he saves himself from the torment of Allah, and Allah ta'ālā is al-Mu'min because he grants safety to his slaves from his torment."

{Tafsīr al-Baghawi}

{ عَٰلِيَهُمۡ ثِيَابُ سُندُسٍ خُضۡرٞ وَإِسۡتَبۡرَقٞۖ وَحُلُّوٓاْ أَسَاوِرَ مِن فِضَّةٖ وَسَقَاهُمۡ رَبُّهُمۡ شَرَابٗا طَهُورًا }

"Upon them will be green garments of fine silk and brocade.  And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink."
[Al-Insân 76:21]

Concerning this purifying drink, al-Baghawi mentions:

Abu Qilābah and Ibrāhīm [an-Nakha'i] said: "It does not become impure urine [after consuming] but rather it becomes sweat in their bodies, the smell of which is the smell of musk. That is that they are given food and they eat it and at the end they are given the purifying drink and they drink it. It purifies their stomachs and what they ate becomes sweat which comes out of their skin with a smell better than musk al adhfar. Then their bellies shrink and their desire returns."

Muqātil said: "it (the purifying drink) is a spring of water at the door of jannah, whoever drinks from it Allah will remove whatever was in his heart of grudges, spite, and envy."


(Food becoming sweat like musk is also mentioned in Sahīh Muslim, hadīth 2835a)

{ تُسۡقَىٰ مِنۡ عَيۡنٍ ءَانِيَةٖ }
They will be given drink from a boiling spring. {Al-Ghāshiyah 88:5}

al-Baghawi says: "the Mufassirūn (scholars of tafsīr) have said that if one drop of it (this boiling water) were to fall onto the mountains of this world, they would melt. This is the drink for them (the inhabitants of hell.)"

We seek refuge with Allah ta'ālā from that.

Allah 'azza wa jall said, addressing Bani Isrāīl:
{وَلَا تَشۡتَرُواْ بِـَٔايَٰتِي ثَمَنٗا قَلِيلٗا}
"...and do not exchange My signs for a small price..." - al-Baqarah 2:41


al-Baghawi says:

"The leaders and scholars of the jews used to obtain sustenance from their low and ignorant ones, taking a certain amount from them every year of crops, animals, and money. So they feared that if they disclose the denoscription of Muhammad ﷺ [written in the Tawrāh] and follow him, they would lose this sustenance. So they changed his denoscription and concealed his name, and so they chose the dunyā over the ākhirah."

'Abdullah ibn 'Umar (radhiaAllahu 'Anhu) said:

إِنَّ الْحَيَاءَ وَالإِيمَانَ قُرِنَا جَمِيعًا، فَإِذَا رُفِعَ أَحَدُهُمَا رُفِعَ الآخَرُ

"al-Hayā (shame/shyness) and al-Īmān (faith) are linked together, so if one of them is taken away, the other is [also] taken away."

[al-Adab al-Mufrad 1313]

Authenticated by Shaykh 'Abdullah as-Sa'd, al-Albāni, and others.