as for the first; it is Abū Muʿāwiyah who said: al-Aʿmash narrated to us from Shaqīq with it; except that its text was reversed for him, making the elevated [narration] halted, and the halted elevated. It was also recorded by Ibn Khuzaymah, and Abū ʿAwānah in his "Ṣaḥīḥ" (1/17), and also by Aḥmad (1/382 and 425). Ibn Khuzaymah said—after commenting on it with the narration of Ibn Numayr from al-Aʿmash similar to the narration of the group from him—: "Ibn Numayr reversed the text as narrated by Abū Muʿāwiyah; and Shuʿbah followed in the meaning of the text, and Shuʿbah and Ibn Numayr are more entitled to the text of the report than Abū Muʿāwiyah, and they were also followed by Sayyār Abū al-Ḥakam ... " and he proceeded with his narration. Therefore, the ḥāfiẓ said in "al-Fatḥ" (3/111): "The narrations in the 'Ṣaḥīḥayn' did not differ in that the elevated [narration] is the warning, and the halted [narration] is the promise, and al-Ḥumaydī claimed in 'al-Jamʿ'—and was followed by Mughlāṭāy in his 'Sharḥ', and those who took from him—that in Muslim's narration from the path of Wakīʿ and Ibn Numayr it is the opposite; with the wording: 'Whoever dies without associating anything with Allāh enters Paradise', and I said: whoever dies associating anything with Allāh enters the Fire. And it seems the cause of the illusion in that: is what occurred with Abū ʿAwānah and al-Ismāʿīlī from the path of Wakīʿ in the opposite; but al-Ismāʿīlī clarified that the preserved [narration] from Wakīʿ is as in "al-Bukhārī", he said: and what is preserved is that the one who reversed it was Abū Muʿāwiyah (1) alone, and Ibn Khuzaymah confirmed this in his "Ṣaḥīḥ", and the correct [narration] is the one of the group. And this is what is necessitated by reflection; because the aspect of the warning is established by the Quran, and the sunnah came in accordance with it; so it does not require deduction, unlike