There are further reports on this subject from a number of other Companions, but some of their chains of transmission are severely weak. Whoever wishes to examine them may consult Majmaʿ al-Zawaʾid (4/91) and the hadith master al-ʿAsqalani’s Takhrij al-Kashshaf (4/129–130).

I later came across the biographical entry for al-Walid ibn al-Walid al-ʿAnsi in al-Mizan and al-Lisan, and found severe adverse criticism of him from more than one hadith master. Al-Daraqutni and others said: “Abandoned.” Ibn Hibban said in al-Duʿafaʾ (3/81): “He narrates astonishing reports from Ibn Thawban and Thabit ibn Yazid.” He then cited his hadith, “The noble traits of character are ten ...” (1), and remarked afterwards: “This has no basis in the words of the Messenger of Allah, peace and blessings be upon him.”

The detailed adverse criticism of these scholars takes precedence over Abu Hatim’s favourable assessment of him, since it is explanatory criticism, as is evident. It is remarkable that this escaped Abu Hatim—the imam, hadith master, and critical evaluator—who was known to be among the stringent critics in adverse evaluation. Yet the one protected from error is only he whom Allah protects.

I have therefore withdrawn the use of this hadith of al-Walid as corroboration, and the hadith remains weak, except insofar as it concerns the revelation of the verse regarding singing. This is supported by the sound corroborating reports mentioned from Ibn Masud and others, which al-Hakim and others treat as reports attributed to the Prophet, especially since Ibn Masud swore three times that it was revealed concerning singing. Ibn al-Qayyim likewise declared it authentic in Ighathat al-Lahfan (1/240), on the authority of Ibn Abbas and Ibn Masud. Thereafter, reports to this effect continued to come from the Successors and others, including al-Hasan al-Basri, who stated categorically that it was revealed concerning singing and musical instruments, as Ibn Abi Hatim recorded from him, as cited in al-Durr al-Manthur (5/159).