he saw that Ibn Masʿūd's wife had a necklace - thus it is written, but perhaps the correct term is an amulet - which she had worn to ward off redness, so he cut it off and said, "The family of ʿAbdullāh is free from shirk." This is how it was narrated in a brief form. There are two other chains of narration for the ḥadīth from Ibn Masʿūd, one weaker than the other: the first is narrated by al-Sarī ibn Ismāʿīl from Abū al-Ḍuḥā from Umm Nājah, who said: I visited Zaynab, the wife of ʿAbdullāh, to check on her due to redness that appeared on her face while she was wearing an amulet. As I was sitting, ʿAbdullāh entered... the ḥadīth is similar, and it includes the elevated part, and adds: "Umm Nājah said: O Abū ʿAbd al-Raḥmān! We know about incantations and amulets, but what is (al-tiwalah)? He said: al-tiwalah is what incites women." It was recorded by al-Ḥākim (4/216-217) without comment from him or al-Dhahabī! Perhaps this is due to its evident weakness, as al-Sarī ibn Ismāʿīl was described by al-Dhahabī himself in "al-Kāshif" as "abandoned." The opinions of the scholars regarding him are detailed in "al-Mughnī." The other chain, which I have previously extracted in "al-Ṣaḥīḥah" (331) along with the chain of Qays ibn al-Sakan mentioned earlier, is narrated by Abū Dāwūd, Ibn Mājah, Ibn Ḥibbān, and Aḥmad with the wording of the ḥadīth of the chapter without the story and other narrations. Now, something has occurred that necessitates detailing it here, so I say: This chain revolves around Yaḥyá ibn al-Jazzār from the nephew of Zaynab, the wife of ʿAbdullāh, from Zaynab, the wife of ʿAbdullāh, from ʿAbdullāh... and there is a disagreement regarding its isnād and matn