in its matn, though this isnād is Ḍaʿīf.
Chain: Sufyān ibn ʿUyaynah → Muḥammad ibn ʿAbd al-Raḥmān ibn Asʿad ibn Zurārah, nephew of ʿAmrah bint ʿAbd al-Raḥmān → Umm Hāshim bint Ḥārithah ibn al-Nuʿmān (may Allah be pleased with her), left unnamed in the text itself as "a woman of the Anṣār," her identity supplied by the editors. Rijāl: (1) Sufyān: Sufyān ibn ʿUyaynah ibn Mīmūn al-Hilālī al-Kūfī (d. 198 AH), thiqah ḥāfiẓ faqīh imām, here noted as having heard this report from Muḥammad ibn ʿAbd al-Raḥmān before al-Zuhrī's own version of it reached him, a detail Sufyān volunteers to clarify the source of his knowledge. (2) Muḥammad ibn ʿAbd al-Raḥmān ibn Asʿad ibn Zurārah: graded maqbūl, a lesser-known Madinan narrator, whose relative obscurity is the likely source of this chain's weakness despite Sufyān's own reliability. (3) Umm Hishām bint Ḥārithah ibn al-Nuʿmān: a Companion woman whose house adjoined the Prophet's ﷺ, sharing a communal oven with his household. Takhrīj: this same report, with sounder attestation, appears in Muslim (872), narrated from Umm Hishām through ʿAbdullāh ibn Yazīd, in which she states she learned Sūrat Qāf directly from the Prophet's ﷺ own tongue, since he recited it every Friday from the pulpit. Commentary: This charming domestic detail, memorizing an entire sūrah simply by living close enough to hear the Prophet ﷺ recite it regularly, illustrates how deeply Qurʾānic recitation was woven into the daily life of Madīnah's households, and Sūrat Qāf's particular association with the Friday sermon, a practice several scholars hold to be a recommended sunnah to this day.