"the two Ṣaḥīḥs" and others, and it is mass-transmitted as mentioned by Ibn ʿAbd al-Barr in "al-Tamhīd." I have elaborated on this and named those who opposed Ḥafṣ in "al-Ḍaʿīfah" (3897), and I refuted what this falsifier claimed about the authenticity of Ḥafṣ's ḥadīth with arguments that cannot be detailed here. He also used as evidence a fabricated ḥadīth from the Ibāḍī narrations, which states: ".. and do not attribute examples to Allāh, and do not describe Him with transience, for He is in every place." I have demonstrated its falsehood and exposed its defects in "al-Ḍaʿīfah" (5332). The strange and astonishing thing about this deceitful person is that he quoted the ḥadīth from the book "Musnad al-Rabīʿ ibn Ḥabīb," the only book authored by the Ibāḍīyah, relying on it based on the Jewish principle: "The end justifies the means." Because it refutes the ḥadīth of descent, which the theologians have agreed to interpret "descent" as transience, distorting the words from their places and discouraging belief in divine descent. More astonishing is that his statement in it: "for He is in every place" is something for which this deceitful person declares disbelief (p. 127) in his commentary on "Ibn al-Jawzī." Yet, he narrated this fabricated Ibāḍī ḥadīth to nullify the mass-transmitted ḥadīth of descent. Is this not one of the greatest proofs that he operates from that Jewish principle, and from it he is driven to invalidate authentic ḥadīths?! There are many, many examples of this, but for now, we suffice with this ḥadīth of mercy and what was mentioned with it. And Allāh is the one whose help is sought. 13- 937- (from al-ʿIrbāḍ ibn Sāriyah regarding the admonition). I had extracted it there from the well-known path in the Sunan and others from the narration of ʿAbd al-Raḥmān ibn ʿAmr al-Sulamī from him, and I authenticated it due to the narration of a group of trustworthy narrators from him, along with Ibn Ḥibbān's verification of him, and the authentication by those who authenticated this ḥadīth, such as al-Tirmidhī, Ibn Ḥibbān, al-Ḥākim, Abū Nuʿaym, and al-Ḍiyāʾ al-Maqdisī. I add here by saying: It was also authenticated by another group of ḥadīth scholars such as al-Bazzār, al-Harawī, and Abū al-ʿAbbās al-Daghūlī