al-Bukhārī in "al-Tārīkh al-Kabīr," that when he narrates from Muḥammad ibn Ḥumayd al-Rāzī, he clarifies and attributes it in one of the two aforementioned ways, which is befitting his status in his religion and knowledge, and his avoidance of concealment, as previously explained, so this is not contradicted by what occurred in those few instances, as I mentioned earlier. Thus, we are assured of the correctness of what I had favored in my aforementioned response: that the ḥadīth is narrated by al-Bukhārī from Muḥammad ibn Saʿīd al-Rāzī, the trustworthy, and not from his narration of Muḥammad ibn Ḥumayd al-Rāzī as the refuted scholar asserted without evidence or proof, because if it were from his ḥadīth, al-Bukhārī would have clarified it as he did with other ḥadīths referred to by their previous numbers. Thus, we have also proven that it is not customary for al-Bukhārī to conceal the condition of Muḥammad ibn Ḥumayd al-Rāzī by not attributing him to his father due to his weakness! as suggested by those who did not write well on this precise topic, and Allāh Almighty is the Grantor of success, and He is the Guide to the straightest path. Furthermore, I must not forget to thank some of our brothers who alerted us to some errors that were in the previous edition, which we corrected to the best of our ability, so may Allāh reward them well, and make us and them among the righteous. those upon whom there is no fear, nor shall they grieve, and who place their trust in their Lord. ʿAmmān, 6 Shawwāl 1406 AH, written by Muḥammad Nāṣir al-Dīn al-Albānī