as the ḥāfiẓ himself said in "al-Taqrīb," and no one has authenticated him, so how can the ḥāfiẓ consider his isnād good?! There is no explanation for this except the dominance of human nature, or that there might have been some distortion in his name in the print of "al-Muʿjam." This I find unlikely. And Allāh knows best. Then I found what I deemed unlikely, for I saw the ḥadīth in "al-Muʿjam al-Awsaṭ" by al-Ṭabarānī from the same source mentioned in "al-Muʿjam al-Kabīr," and in it (6/96/5201) the isnād explicitly states that it is (ʿAbd al-Malik ibn Ḥusayn Abū Mālik al-Nakhaʿī), and al-Ṭabarānī said: "No one narrated it from ʿAbd al-Malik ibn ʿUmayr except ʿAbd al-Malik ibn Ḥusayn." Then the ḥāfiẓ said—and he did well—: "And al-Qāḍī Ḥusayn attributed it in his 'Taʿlīq' to the narration of ʿĀʾishah, but I did not see it from her ḥadīth. I said: Its meaning is found in Muslim from her ḥadīth: when he bowed, he neither raised his head nor lowered it, but kept it between that. And the meaning of this has been mentioned from the ḥadīth of Abū Ḥumayd." I said, he refers to the ḥadīth of al-Bukhārī (no. 828) from him: that he was sitting with a group of the Companions of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) when Abū Ḥumayd said: "I was the most mindful of you regarding the prayer of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam). I saw him when he... bowed, he placed his hands on his knees, then straightened his back" the ḥadīth. And it is produced in "al-Irwāʾ" (2/13-14) and "Ṣaḥīḥ Abū Dāwūd" (722). And the ḥāfiẓ explained his statement: (straightened) saying in "al-Fatḥ" (2/308): "Meaning: he bent it in a straight manner without arching; al-Khaṭṭābī mentioned it." And it is in the meaning of the ḥadīth of the chapter for those who contemplate it, and the ḥāfiẓ previously indicated this