then he supported it through al-Bazzār's route, saying: "and its men are trustworthy." And it is as he said, but it includes the ʿanʿanah of Ibn Jurayj, as he said: from Ibn Abī Mulaykah from ʿĀʾishah: that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) heard Sālim, the freed slave of Abū Ḥudhayfah, reciting at night and said: ... and he mentioned it in brief. Al-Bazzār narrated it (3/254/2694) with an authentic chain from him. Al-Haythamī said (9/330): "Al-Bazzār narrated it, and its men are the men of the authentic [collections]." I say: its chain is authentic except for the ʿanʿanah. However, it is a strong witness for the ḥadīth of ʿĀʾishah; thus, one strengthens the other. Al-Būṣīrī said in "Miṣbāḥ al-Zujājah" (1/158) regarding the ḥadīth of ʿĀʾishah: "This is an authentic chain, its men are trustworthy, narrated by al-Ḥākim ..." Correction: Then it became clear to me that the narration of Ibn al-Mubārak, which the ḥāfiẓ relied upon to criticize the narration of the two trustworthy narrators: al-Walīd ibn Muslim and ʿAbd Allāh ibn Numayr, is not permissible to trust—let alone oppose the narration of the trustworthy with it—and the key to this was that I saw Ibn al-Athīr—may Allāh reward him—had traced its chain to Ibn al-Mubārak in the biography of Sālim in "Usd al-Ghābah," and it is from the route of (Saʿīd ibn Raḥmah ibn Naʿīm) who said: I heard Ibn al-Mubārak ... And this Saʿīd was not deemed trustworthy by anyone; rather, Ibn Ḥibbān said in "al-Ḍuʿafāʾ" (1/328): "The people of Shām narrated from him, but it is not permissible to use him as evidence" due to his contradiction of the reliable narrators in the narrations