although no one narrated from him except Muʿammar, as I mentioned in "Taysīr Intifāʿ al-Khillān bi-Kitāb" Thiqāt Ibn Ḥibbān, where I verified that several transcription errors occurred in the biography of this Saʿīd, including the attribution (al-Jaḥshī), which appeared as (al-Ḥajbī), and it was altered in "al-Shuʿab" to "al-Jurashī," which prevented me from recognizing him when I cited his ḥadīth as supporting evidence under the previously mentioned ḥadīth (666). This was among the reasons for re-examining its isnād and correcting its attribution to other benefits that will be mentioned, Allāh willing. His statement: "Abū Qatādah, I suppose, used to comb his hair twice every day," is not authentic to me, due to the narrator's doubt: firstly, in his saying: "I suppose." Secondly, because of the established prohibition by the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) against combing the hair except occasionally, as previously documented through various chains under number (501). Likewise, what al-Nasāʾī reported (5237) from the route of ʿUmar ibn ʿAlī ibn al-Muqaddam, who said: Yaḥyá ibn Saʿīd narrated to us from Muḥammad ibn al-Munkadir from Abū Qatādah, who said: "He had thick hair, so he asked the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), and he instructed him to take care of it and to comb it every day." I said: This is more objectionable than the previous one, as it attributes the act of combing every day to the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), which contradicts the authentic ḥadīth I mentioned earlier, and its flaw is the disconnection between Muḥammad ibn al-Munkadir and Abū Qatādah, as he did not hear from him, as verified by the ḥāfiẓ in "al-Tahdhīb." A second flaw can be extracted, which is the mursal nature. A third flaw is tadlīs, as this Ibn al-Muqaddam practiced a peculiar form of tadlīs known among scholars as "tadlīs al-sukūt," so refer to his biography in "al-Tahdhīb."