(1) No. (1096), from Muhammad ibn Yahyā al-Dhuhlī, from ‘Amr ibn Abī Salama, from Zuhayr ibn Muhammad, from Hishām ibn ‘Urwa, from his father, from ‘Ā’isha. Abū Hātim said in his son’s al-‘Ilal (588): “This hadith is munkar (rejected) with this chain of transmission.” Ibn Khuzayma (1765), and through him Ibn Hibbān (2777), recorded it in mursal (disconnected) form. Its chain includes Zuhayr ibn Muhammad al-Tamīmī. The Syrian narrators’ transmissions from him are unsound, for they transmit rejected reports from him; the narrator transmitting from him here is from Damascus. Thus, through this route, the hadith is weak in both its mursal and marfū‘ (attributed to the Prophet) forms. (2) Here and in the preceding hadith, the word is vowelled in Mīm with a fatḥa on the mīm, giving mahna (service). Opposite it in the margin is the following: “A marginal note from al-Nihāya. Ibn al-Athīr said: The transmitted reading has a fatha on the mīm, though it is sometimes pronounced with a kasra. Al-Zamakhsharī said: The latter is considered incorrect by reliable authorities. Al-Asma‘ī said: Mahna, with a fatha on the mīm, means service; one does not say mihna, with a kasra. The latter would follow the analogy of jilsa (sitting) and khidma (service), were it used, but the word occurs only in the form fa‘la. One says: mahantu al-qawm (I served the people), with the present-tense forms amhinuhum and amhunuhum (I serve them). Imtahanūnī means ‘they put me to menial service.’ End.”