and the ḥadīth was also recorded by al-ʿUqaylī (4/420) in a summarized form, and by al-Khaṭīb (14/190) in a more complete form, through two other chains from Yaḥyá ibn ʿUthmān. Al-ʿUqaylī said: "No one follows him in his ḥadīth." Al-Khaṭīb said: "He alone narrated it in this connected form: Haql ibn Ziyād from al-Awzāʿī, and I have not seen it except from the narration of Yaḥyá ibn ʿUthmān from Haql. Al-Walīd ibn Muslim differed, narrating it from al-Awzāʿī from Isḥāq from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) in a mursal form; he did not mention Anas in it." Then he provided his isnād to al-Walīd, in which it is mentioned that the woman was one of his wives. I say: Haql is a reliable and precise narrator among the men of Muslim, especially in his narrations from al-Awzāʿī, as he was his scribe. Aḥmad even said: "No one writes the ḥadīth of al-Awzāʿī more reliably than Haql." Abū Masher similarly said: "There was no one here more reliable in al-Awzāʿī than Haql." Therefore, his narration is more authoritative than that of al-Walīd ibn Muslim, especially since it includes an addition in the isnād, which must be accepted according to the well-known principle, particularly since the narration of al-Walīd ibn Muslim from al-Awzāʿī is criticized. The phrase (al-qurah) has another chain from Anas, which is cited in "al-Mishkāt" (5261), "al-Rawḍ al-Naḍīr" (no. 53), and "al-Radd ʿalá al-Haddām" (no. 141). It has been mentioned recently from the ḥadīth of al-Mughīrah (3291), and it was previously mentioned in (1107 and 1809) repeatedly. *