i said: its defect is Ibn Abī al-Sarī, who is accused. He was followed by Yaḥyá ibn Saʿīd from Nāfiʿ with it. It was recorded by al-Dāraqutnī and Ibn ʿAdī in "al-Kāmil" (11/1) from Ismāʿīl ibn ʿAyyāsh from Yaḥyá with it. Ibn ʿAdī said: "No one narrates it from Yaḥyá except Ibn ʿAyyāsh." i said: and Ibn ʿAyyāsh is weak regarding the people of the Ḥijāz, and this is among them. The second path: from Muḥammad ibn al-Faḍl, from Zayd, from Mujāhid, from Ibn ʿUmar as marfūʿ. It was narrated by al-Dāraqutnī, who said: "Muḥammad ibn al-Faḍl is Ibn ʿAṭiyyah, abandoned in ḥadīth." Then it was narrated by him and al-Dūlābī in "al-Kuná" (2/137), from various paths from Ibn ʿUmar as mawqūf. 4 - As for the ḥadīth of Ibn ʿAbbās, there are also paths from him: the first is from Abū Kāmil al-Jaḥdarī, who informed us, Ghandar Muḥammad ibn Jaʿfar, from Ibn Jurayj from ʿAṭāʾ from him as marfūʿ. It was recorded by Ibn ʿAdī (218/1-2) and Abū ʿAbd Allāh al-Falākī in "al-Fawāʾid" (91/1), and al-Dāraqutnī (36) said: "Abū Kāmil is unique in narrating it from Ghandar, and it is an error, he was followed by al-Rabīʿ ibn Badr, who is abandoned, from Ibn Jurayj, and the correct version is: from Ibn Jurayj, from Sulaymān ibn Mūsá, from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) as mursal." Ibn al-Jawzī critiqued it in "al-Taḥqīq" (1/29/1) by saying: "We say: We do not know anyone who criticized Abū Kāmil, and the raising is an addition, and the addition from a trustworthy person is accepted, especially when others agree with him, and if the narration of the one who agrees is not considered, it is still taken into account. It is customary for the muḥaddithīn that if they see someone who stops the ḥadīth and someone who raises it, they side with the one who stops it as a precaution, but this is not a doctrine