how much more so when above that is the unknown person whose name is not even known, and upon whom most of the ḥadīth's chains revolve, and some have omitted him either inadvertently or deliberately due to his unknown status. Finally, I say: the primary basis for authenticating the ḥadīth of the translation is the chain of transmission through Qays ibn al-Sakan al-Asadī, with which we began this analysis. And Allāh is the one who grants success. (Note): In light of this clarification, investigation, and detail, I hope from my esteemed brothers who may find in some of my older works anything that contradicts what is here, that they amend and correct it in accordance with what is here, such as what is in "Ghāyat al-Marām" regarding the authentication of Ibn Mājah's ḥadīth, which contains the previously explained objectionable additions. And thank you. Then I came across something I find more objectionable than the seeking of incantation by the Jewish woman for Ibn Masʿūd's wife, which is what was narrated by Yaḥyá ibn Saʿīd from ʿAmrah bint ʿAbd al-Raḥmān that Abū Bakr al-Ṣiddīq entered upon ʿĀʾishah while she was unwell, and a Jewish woman was performing incantations on her. Abū Bakr said, "Perform incantations on her with the Book of Allāh." Mālik recorded it in "al-Muwaṭṭaʾ" (3/121), Ibn Abī Shaybah (8/50/3663), al-Kharāʾiṭī in "Makārim al-Akhlāq" (2/977/1105), and al-Bayhaqī (9/349) through various chains from him. I say: This isnād consists of trustworthy narrators, but it is disconnected, for ʿAmrah did not meet Abū Bakr (raḍiya Allāhu ʿanhu), as she was born thirteen years after his death. Yes, in a narration by al-Bayhaqī through Muḥammad ibn Yūsuf, Sufyān mentioned from Yaḥyá ibn Saʿīd from ʿAmrah from ʿĀʾishah (raḍiya Allāhu ʿanhā) who said: Abū Bakr entered while a Jewish woman was with her... etc