“Authentic according to the criteria of Muslim,” and al-Dhahabi agreed. Al-Tirmidhi likewise recorded it (2/152) and declared: “hasan sahih.” Such is his judgment, yet we maintain that the hadith is not sahih, because Ya‘la b. Mamlak—scanned like Ja‘far—is an unknown narrator. Al-Dhahabi notes: “No one transmitted from him except Ibn Abi Mulaykah,” while al-Taqrib grades him merely “maqbul” (acceptable). We also dispute his claim that al-Layth’s report is sounder than the one of Ibn Jurayj. In our view, the version of Ibn Jurayj—from Ibn Abi Mulaykah—from her, without mentioning Ya‘la—is stronger, for it was likewise transmitted from Ibn Abi Mulaykah by Nafi‘ b. ‘Umar al-Jumahi, who, as Imam Ahmad said, is reliable and precise. Ahmad cites it in the Musnad (6/288): he said, “Waki‘ narrated to us from Nafi‘ b. ‘Umar,” and Abu ‘Amir said, “Nafi‘ narrated to us from Ibn Abi Mulaykah from one of the Prophet’s wives—Abu ‘Amir said: Nafi‘ thought she was Hafsah—who was asked about the Prophet’s recitation. She replied, ‘You would not be able to recite as he did.’ They said, ‘Then tell us about it.’ She then recited, enunciating each verse distinctly. Abu ‘Amir said: Nafi‘ related that Ibn Abi Mulaykah reported the recitation as: ‘al-hamdu lillahi rabbi l-ʿalamin,’ then he paused; ‘al-rahman al-rahim,’ then he paused; ‘maliki yawmi d-din.’ ” This chain is sahih and provides strong corroboration for the narration of Ibn Jurayj. The fact that Ibn Abi Mulaykah did not actually hear from the Prophet’s wife and only supposed she was Hafsah does not undermine it, as is obvious. (Note) Al-Hafiz said in al-Talqhis (3/316):