then this opponent of the sunnah came and included it in his "Ḍaʿīfah" (529/55), and began to weaken its four chains without distinguishing between a weakness that can be used as evidence and a weakness that cannot! He compared this to the chains of the ḥadīth of the bird; meaning: "I am the city of knowledge and ʿAlī is its gate," and how vast is the difference between the two ḥadīths; for this one has no authentic ḥadīths supporting its meaning, rather it is from the rejected Shīʿah ḥadīths, as verified by Shaykh al-Islām Ibn Taymiyyah in "al-Minhāj." In contrast, the ḥadīth of the translation has been acted upon by the salaf regarding shaking hands, and refraining from bowing and kissing upon meeting, as is explained in its proper place. Since when has analogy played a role in weakening or authenticating ḥadīths?! This alone is sufficient to indicate that the man has set for himself principles for critiquing ḥadīths that have no basis with the scholars, and at the same time, he contradicts their principles and the rulings derived from them. Then he concluded his statement by saying, as is his usual habit in "Ḍaʿīfah": "Shaykh Shuʿayb agreed with me on weakening it"! So he said! But in reality, the printed words of Shaykh contradict him completely; for he said in his commentary on "Sharḥ al-Sunnah" (12/290) after attributing it to some of those to whom it is attributed: "al-Tirmidhī considered it good, and it is as he said; for Ḥanẓalah ibn ʿAbd Allāh, even though he is weak, has been followed by more than one. See: "al-Aḥādīth al-Ṣaḥīḥah" (159) by Shaykh Nāṣir al-Albānī"! And despite this attribution from Shaykh Shuʿayb to al-Albānī's book being bold