I said: Its narrators are trustworthy, except for ʿAbd Allāh ibn Shabīb; he is weak, and al-Haythamī criticized it because of him. In summary, these are the paths I have reviewed from these four Companions: al-Shurayd ibn Suwayd—its isnād is good despite the disagreement regarding its Companion and its transmitter; some consider it narrated by Abū Salamah from him, while others consider it from the musnad of Abū Hurayrah narrated by Abū Salamah himself, with differences in the wording as will be explained in summary—, Abū Hurayrah—its isnād is authentic—, Abū Juḥayfah—with a weak isnād—, and Ibn ʿAbbās—with two isnāds from him; also with differences in some of its wording. It may be necessary to present to the esteemed readers a clear summary of those narrations and the differences in some of their wording, and to clarify the stronger from the weaker among them; so that readers may discern the authentic from the weak, and consider the possibility of reconciling them; to be cautious of some misleaders: Firstly: All the narrations agree on his (ṣallá Allāhu ʿalayhi wa-sallam) testimony that the slave girl is a believer. Secondly: They differ in the text of his (ṣallá Allāhu ʿalayhi wa-sallam) question to her and her answer in eight ways: the first: "Who is your Lord? She said: Allāh." (The first ḥadīth from al-Shurayd, and it is good). The second: "Who is your Lord? She said: In the sky." (The first ḥadīth from Abū Hurayrah; and it is good). The third: "Where is Allāh? She pointed to the sky." (The first ḥadīth also from the other path from him, and it is authentic). The fourth: "Do you testify that there is no deity but Allāh? She said: Yes." (The first ḥadīth also from the Anṣārī man. It is defective due to its mursal nature)