In this brief statement, there are three points of criticism: the first is that he did not attribute it to Muslim, even though it is with him in full as you have seen. The second is that he attributed it to Abū Dāwūd, while it is with him in an abridged form that does not include "he says: O the misfortune of time," but rather he has the other narration, which is the narration of the two Shaykhs, and likewise, it does not include "so let none of you say: O the misfortune of time." The third is that he said al-Ḥākim authenticated it according to Muslim's criteria, whereas in reality, he authenticated it according to the criteria of the two Shaykhs. This is the correct view in accordance with the state of the isnād. The meaning of the ḥadīth: al-Mundhirī said: "The meaning of the ḥadīth is that when a calamity befell one of the Arabs and they were afflicted with a disaster or something disliked, they would curse time, believing that what befell them was the doing of time, just as the Arabs would seek rain through the stars and say: We were rained upon by such-and-such a star, believing that this was the doing of the stars. This was akin to cursing the doer, and there is no doer of everything except Allāh, the Creator and Doer of everything, so the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) forbade them from that. (Muḥammad) Ibn Dāwūd used to reject the narration of the people of ḥadīth "and I am time" with the rāʾ in ḍammah and would say: If it were so, time would be a name of Allāh ﷿. He would narrate it as "and I am time, I turn the night and day," with the rāʾ of time in fatḥah, considering its meaning: I, throughout time and ages, turn the night and day. Some preferred this, and the narration of those who said: "For Allāh is time" refutes this. The majority