the biographical entry for Ibrahim ibn Ayyub al-Jurjani became conflated with that of this al-Farasani. At the beginning of the former and the end of the latter appears the phrase, “Narrated to us,” so that the former followed the latter as follows: “Narrated to us: Ibrahim ibn Ayyub al-Farasani...” and so on. There can be no doubt that the phrase in question is an intrusive addition by one of the copyists, which the annotator or proofreader failed to notice; consequently, he joined the former entry to the latter in print and assigned them both a single number, 70. The result was that the weakening stated in the first entry was extended to the other. Attention should therefore be paid to this.

I then found the hadith, with the wording narrated by Ibn Abi ‘Asim that I cited shortly before from al-Sakhawi, in Musnad al-Daylami (1/32/1), through Ibn Abi ‘Asim: from Muhammad ibn Azhar; from Sulayman ibn ‘Abd al-Rahman; from Shu‘ayb ibn Ishaq; from Sa‘id ibn Abi ‘Arubah; from Qatadah; from Anas, attributed to the Prophet. Thus it appears there as “from Anas,” with a continuous chain to the Prophet, whereas in the cited transmission of al-Sakhawi it is “from Qatadah,” suspended. Perhaps this is the soundly preserved version from Ibn Abi ‘Asim, for the chain leading to him in al-Daylami includes ‘Abd al-Rahman ibn Muhammad ibn Ahmad al-Mu‘addil, the Isfahani al-Dhakawani. Al-Dhahabi included him in al-Mizan and said: “Yahya ibn Mandah said: They questioned the validity of his audition, because he appended his audition to that of a group; and most of his audition records are in his father’s handwriting.” The same is found in Siyar A‘lam al-Nubala’ (17/608–609).

His teacher in this chain, ‘Abd Allah ibn Muhammad ibn Furak—the narrator from Ibn Abi ‘Asim—I have not found a biographical entry for him. He is not Muhammad ibn al-Hasan ibn Furak al-Isfahani, the Ash‘arite theologian whose biography appears in Siyar A‘lam al-Nubala’ (17/214–216).