I said: and this is more correct, if Allāh wills. the second: from Umm Mūsá, who said: I heard ʿAlī (raḍiya Allāhu ʿanhu) say: The Prophet (ṣallá Allāhu ʿalayhi wa-sallam) instructed Ibn Masʿūd to climb a tree and bring him something, and his companions looked at the leg of ʿAbdullāh ibn Masʿūd... the ḥadīth. It was recorded by Aḥmad (1/114), Ibn Saʿd, Ibn Jarīr (162/19 and 20), Abū Yaʿlá (1/409 and 446), and through his path by al-Ḍiyāʾ (2/421), Ibn Abī ʿĀṣim in "al-Waḥdān" (Q 21/2), and al-Ṭabarānī in "al-Kabīr" (9/97/8516). Ibn Jarīr said: "Its isnād is authentic." I said: and perhaps he means it is authentic with the preceding witnesses, otherwise he himself criticized it for two reasons, one of which is significant. He said: "The second: that Umm Mūsá is not known among the transmitters of knowledge, and no narrator is known to have narrated from her except Mughīrah, and an unknown man in religion cannot be used as proof, so how about an unknown woman?!" I said: and this is a benefit absent from the books of men, which is this imam's explicit declaration of the anonymity of this Umm Mūsá. It is mentioned in "al-Tahdhīb": "Mughīrah ibn Miqsam al-Ḍabbī narrated from her. Al-Dāraqutnī said: Her ḥadīth is straightforward, and her ḥadīth is considered for corroboration." Al-ʿAjlī said: She is a trustworthy Kūfan tābiʿīyah. I said: and this authentication is not reliable because she is considered unknown, which aligns with Ibn Ḥibbān's method of authenticating the unknown, as is well-known. Al-ʿAjlī is the main source for al-Haythamī's authentication of her in his statement in "al-Majmaʿ" (9/288-289):