and Ibn al-ʿArabī was emphatic in "Aḥkām al-Qurʾān" (3/1574-1575), explicitly stating the weakness of al-Zuhrī's narration. As for al-Ḥāfiẓ, he reconciled the two narrations by suggesting that Ibn Shihāb's narration implies that ʿUmar initially intended to command the covering of their faces. When the command was in accordance with his intention, he desired to further conceal their figures as an added measure of modesty. However, it was not obligatory due to necessity, as mentioned in Hishām's narration. Then he said: "Accordingly, there were stages for them in covering when fulfilling needs: the first was by darkness, as they would go out at night and not during the day, as ʿĀʾishah said in al-Zuhrī's ḥadīth: 'They would go out at night,' and it will be mentioned in ʿĀʾishah's ḥadīth in the 'Story of the Slander': 'Umm Miṣṭaḥ went out with me towards al-Manāṣiʿ, which was our place of relief, and we would not go out except at night.'" Then the ḥijāb was revealed, so they covered with garments, but their figures might still be distinguished. This is why ʿUmar said to Sawdah on the second occasion after the revelation of the (ḥijāb): "By Allāh, you are not hidden from us." Then latrines were made in the houses, and they concealed themselves with them, as in ʿĀʾishah's ḥadīth in the 'Story of the Slander' as well; for it includes: "and that was before the latrines were made," and the 'Story of the Slander' occurred after the revelation of the ḥijāb verse." I said: And in al-Ḥāfiẓ's statement about ʿUmar: "it was not obligatory due to necessity," there is a refutation of those who claim, both in the past and present, that it was forbidden for the Mothers of the Believers to reveal their figures, even if they were veiled and wrapped. Al-Ḥāfiẓ attributed this claim to Qāḍī ʿIyāḍ, and he said (8/530-531): "Then he cited what is in the 'Muwaṭṭaʾ': that when Ḥafṣah passed away, the women covered her so that her figure would not be seen, and that Zaynab bint Jaḥsh made a dome over her bier to conceal her figure."