adding Shuba, another freedman of Ibn Abbas, alongside Kurayb in the chain. Ahmad also recorded the hadith (1/316), and Ibn Lahiʿa followed him, transmitting it from Bukayr through Kurayb alone, restricting himself to the portion that is traced back to the Prophet (marfuʿ). There is a further report on the same issue from Abu Rafiʿ, the Prophet’s freedman: he passed by al-Hasan ibn Ali while the latter was praying with his braid coiled at the back of his head; Abu Rafiʿ untied it. Al-Hasan looked at him angrily, so he said, “Concentrate on your prayer and do not be angry, for I heard the Messenger of Allah say: ‘That is the portion of Satan.’ ” The hadith is related by Abu Dawud; al-Tirmidhi (2/223); Ibn Khuzayma in his Sahih (2/158)—and from him by Ibn Hibban in his Sahih, no. 2276 (section al-Hisan); al-Hakim (1/262); and al-Bayhaqi, all through the route of Ibn Jurayj, who said: “‘Imran ibn Musa narrated to me from Saʿid ibn Abi Saʿid al-Maqburi, from his father, from Abu Rafiʿ.” Al-Tirmidhi graded it hasan, and his annotator added, “Its isnad is sahih.” The same judgement is given by al-Hakim and endorsed by al-Dhahabi. As for ‘Imran ibn Musa: no one besides Ibn Hibban declared him reliable, and no one is known to have transmitted from him except Ibn Jurayj, though al-Hakim notes that Ismaʿil ibn ʿUlayya also narrated from him. In Ibn Hajar’s Taqrib he is classified as maqbul (“acceptable”). Ibn Hajar further states in Fath (2/238), “Its isnad is good.” This is inaccurate, because in the introduction to Taqrib he defines maqbul as a narrator who has only a few reports and about whom nothing necessitates rejecting his hadith; he is “acceptable” if supported, otherwise his hadith is layyin (weak). Since ‘Imran is the sole transmitter of this wording, his hadith is layyin and therefore weak.