but its isnād is very weak. Isḥāq, according to al-Bukhārī, is "rejected in ḥadīth." His father, ʿAbd Allāh, is truthful but makes many mistakes, as al-Ḥāfiẓ mentioned in "al-Taqrīb." Another supporting narration comes from al-Ḥasan al-Baṣrī, transmitted as mursal. It was produced by Yaʿqūb al-Fasawī (2/750), and through him by Ibn ʿAsākir (1/128). Its isnād is authentic but mursal. It has also been narrated from the ḥadīth of Muʿādh, with an addition at the end responding to the man's statement: "And in our Iraq," which contradicts the response of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) established in all the paths of the ḥadīth. Therefore, I included it in the other book: "al-Ḍaʿīfah" (5518), with an explanation of the one accused of fabricating it. I have elaborated on the extraction of this authentic ḥadīth, mentioning its paths and some of its wordings because some innovators who oppose the sunnah and deviate from tawḥīd criticize Imām Muḥammad ibn ʿAbd al-Wahhāb, the reviver of the call to tawḥīd in the Arabian Peninsula. They attribute the ḥadīth to him because he is from the region of (Najd), known today by this name, and they were ignorant or ignored that it is not what is intended by this ḥadīth, but rather it is (Iraq) as indicated by most paths of the ḥadīth. This is what the scholars of old, like Imām al-Khaṭṭābī and Ibn Ḥajar al-ʿAsqalānī, have said. They were also ignorant that being from some of the blameworthy lands does not necessarily mean that the person is blameworthy as well if he is righteous in himself, and vice versa. How many are there in Mecca, Medina, and the Levant who are immoral and wicked, and in Iraq who are scholars and righteous? How wise is the saying of Salmān al-Fārisī to Abū al-Dardāʾ when he invited him to migrate from Iraq to the Levant: "As for what follows, the sacred land does not sanctify anyone; rather, a person's deeds sanctify him." In contrast to those innovators, there are those who deny this ḥadīth and judge it as fabricated because it contains..