and with this, the correctness becomes clear to you by the permission of Allāh the Exalted. Thus, those previously mentioned authenticated the ḥadīth, and Shaykh al-Islām Ibn Taymiyyah followed them, saying in "Majmūʿ al-Fatāwá" (21/178): "It is a ṣaḥīḥ ḥadīth." Al-Bayhaqī and al-Nawawī, among others who cited it without weakening it, can be included with them. Rather, they presented it as a counter to the ḥadīths of timing that the majority used as evidence. Al-Bayhaqī responded to it afterwards by saying: "We have narrated from ʿUmar ibn al-Khaṭṭāb (raḍiya Allāhu ʿanhu) the timing. Either he reverted to it when the confirmed report from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) regarding the timing reached him, or his statement that aligns with the well-known sunnah is more appropriate." Al-Nawawī transmitted it in "al-Majmūʿ" (1/485) and approved it. Had they found a reason to weaken it, they would have sufficed with that instead of reconciling it with the ḥadīths of timing as they mentioned. Moreover, reconciliation can be made in another way, which is to interpret the ḥadīth of ʿUmar as pertaining to necessity and the inability to remove [the footwear] due to companionship or other reasons. Shaykh al-Islām Ibn Taymiyyah, may Allāh have mercy on him, adopted this view in his lengthy discussion on wiping over the leather socks. Is it required that they be without holes? He said (21/177): "The ḥadīths of timing include the command to wipe for a day and a night, and three days and nights, and they do not contain a prohibition on exceeding this except by implication, and implication does not have generality. So, if they are removed after the time when possible, these ḥadīths are acted upon. Based on this, the ḥadīth of ʿUqbah ibn ʿĀmir is interpreted when he left Damascus for Medina to bring the good news of the conquest of Damascus, and he wiped for a week without removing [the footwear]. ʿUmar said to him: You have followed the sunnah." It is a ṣaḥīḥ ḥadīth