the first: he inserted “from Ḥafṣah bint Sīrīn” between ʿĀṣim and Anas. The second: he said, “Waḍḍāḥ ibn Ḥassān al-Anbārī,” in place of “Waḍḍāḥ ibn Yaḥyā.” Muḥammad ibn Saʿd al-ʿAwfī corroborated him on both points, saying: “Waḍḍāḥ ibn Ḥassān al-Anbārī narrated to us,” with the same report. Al-Khaṭīb transmitted it in this al-Anbārī’s biographical entry in Tārīkh Baghdād (13/496), through another group of trustworthy narrators. He mentioned from al-ʿAwfī that he said of Waḍḍāḥ: “He was a devoted worshipper.” Yaʿqūb ibn Sufyān—al-Fasawī—said that he held preferentialist views. Ibn Abī Ḥātim (4/2/41) mentioned neither criticism nor accreditation concerning him. Al-Ḥāfiẓ said in al-Lisān: “Ibn ʿAdī indicated, in the biographical entry of Jāriyah ibn Hurm, that he used to steal hadiths.”

The addition recorded as Ibn Sīrīn’s own practice has been authentically established from him. Ibn Abī Shaybah said in al-Muṣannaf (8/599/5686): “Abū Muʿāwiyah, from ʿĀṣim, from Ibn Sīrīn,” with a similar report. Through this same chain, ʿĀṣim narrated from Ḥafṣah, from Anas, that he would apply kohl three times to each eye.

This has also been reported from Ibn ʿAbbās through a very weak chain of transmission. I have cited it in al-Irwāʾ (76), and I provided further clarification of its weakness in al-Ṣaḥīḥah (2/215–227), where I refuted Shaykh Aḥmad Shākir’s declaring it authentic and his accrediting its narrator, ʿAbbād ibn Manṣūr, with arguments that you will not find in any other book.

Some weak narrators have reported the addition attributed to Ibn Sīrīn as a prophetic report—namely, ʿUmar ibn Ḥabīb. He said: “Ibn ʿAwn narrated to us, from Muḥammad ibn Sīrīn, who said: I asked Anas about the Prophet’s use of kohl, and he said:”