(continued) 3/37; for this hadith fulfils his criteria. Ibn al-Qayyim also mentioned it, in a very abbreviated form, in his Masʾalat al-samaʿ, p. 299, but he erred in the wording, adding at the end the objectionable sentence: “When ʿUmar arrived he ordered her to be silent and said, ‘This man does not like falsehood.’” This action and statement are transmitted only in another story, narrated from al-Aswad ibn Sariʿ and recorded by al-Hakim, Ahmad, and al-Tabarani through the chain of ʿAbd al-Rahman ibn Abi Bakra. In that report he recited before the Prophet praises with which he lauded his Lord. Al-Dhahabi judged the chain weak. The section dealing with the recitation itself is sound but contains no mention of ʿUmar, as I clarified in al-Sahihah, no. 3179. In short, the account involving ʿUmar is weak. Even so, our respected colleague Saʿd ibn ʿAbd Allah Al-Humayd declared it hasan in his notes on Mukhtasar Istadraak al-Hafiz al-Dhahabi, 5/2332, 2334, after combining its two weak chains that pass through ʿAbd al-Rahman ibn Abi Bakra, without noticing its strangeness, for it contradicts the sound route that omits it. It likewise has no basis in the story of the black slave-girl, contrary to Ibn al-Qayyim’s treatment, may Allah have mercy on him. Additional interpolations follow the hadith in Mawarid al-Dhamʾan, pp. 493–494, even more dubious than the previous, adding: “She beat the duff and said: The full moon has risen upon us … from the passes of al-Wadaʿ; Gratitude is incumbent upon us … so long as someone calls to Allah.” This addition is weak here, and equally weak in the narrative of his ﷺ arrival in Madinah; its chain is severely broken (muʿdal). Nor does it specify whether that arrival was from Tabuk, as Ibn al-Qayyim presents in Masʾalat al-samaʿ, pp. 265–266, and argues in Zad al-Maʿad, 18/3, or from Mecca during the Hijrah, as suggested by al-Bayhaqi in Dalāʾil al-nubuwwah, 2/506–507, and followed by Ibn Hajar, 7/261. Whichever view one adopts, the root narrative is weak and cannot stand, and whatever is built on a weak foundation remains weak. Al-Ghazali inserted yet another addition, more objectionable than all the foregoing—“with the duff and melodies?”—which has no foundation in the story, as al-Hafiz al-ʿIraqi pointed out in his Takhrij al-Ihyaʾ, 2/277. I have treated this entire narrative, and the observations mentioned here, in detail in al-Daʿifah, 2/63, and al-Sahihah, 5/331. It is indeed remarkable that Ibn al-Jawzi reproduces it in Talbis Iblis, p. 239, in the same context =