that he used to practice tadlīs. And the statement of Ibn Ḥibbān (paragraph 10): "Everything he narrated from ʿIkrimah he heard from Ibrāhīm ibn Abī Yaḥyá from Dāwūd ibn al-Ḥuṣayn from him, and he practiced tadlīs regarding ʿIkrimah." Therefore, the ḥāfiẓ in "al-Taqrīb" decisively stated that he practiced tadlīs, saying: "Truthful, accused of Qadar, and practiced tadlīs, and changed at the end." I say: These are explicit texts indicating that ʿAbbād was a practitioner of tadlīs. So how did Shaykh Aḥmad refute that? He said (5/109): "It is an accusation attributed to him due to words that were transmitted, which we do not see as correct or valid!" Then he presented the statement of Abū Ḥātim mentioned earlier in (paragraph 5): "We see that he took these ḥadīths from Ibn Abī Yaḥyá..." Then the statement of Yaḥyá ibn Saʿīd: I said to ʿAbbād: Did you hear the ḥadīth... ʿAbbād said: Ibn Abī Yaḥyá narrated them from Dāwūd from ʿIkrimah. Shaykh Aḥmad said: "These are words that suggest tadlīs (!) and have led many of the muḥaddithīn to mistakenly believe that he took these ḥadīths from Ibrāhīm ibn Abī Yaḥyá, to the extent that some, when transmitting something from these words like in al-Mīzān and al-Tahdhīb, did not say: 'Ibn Abī Yaḥyá' but said: 'Ibrāhīm ibn Abī Yaḥyá' and Ibrāhīm is considered very weak by them. They made a grave error and attributed to the man tadlīs from a weak narrator from whom he is innocent, and it is a kind of tadlīs that is far-fetched, if not impossible, as they claimed that he concealed the name of a later narrator who died in the year 184, so how could ʿAbbād conceal the name of a narrator who is still alive and is younger than some of his students!"