an unusual literary boldness from him; it is an explicit text contradicting what the man attributed to him in "Ḍaʿīfah" as agreement! May Allāh guide him. 3- (74- No people sit in a gathering without mentioning Allāh and sending prayers upon their Prophet...) I said: I have traced the ḥadīth there through various chains from Abū Hurayrah, some of which are authentic, and a number of scholars have authenticated it, such as al-Tirmidhī, Ibn Ḥibbān, and al-Ḥākim. Despite this, the aggressor dared to take it from "Riyāḍ al-Ṣāliḥīn" and transfer it to "Ḍaʿīfah" (527/52), criticizing it by saying: "It contains Ṣāliḥ, the client of al-Tuʾamah, and he is weak." This absolute weakening from him denies the correctness established by the critical imams, both past and present, that the man's weakness was due to his confusion. Those who narrated from him before his confusion considered him a reliable source of authentic ḥadīth, including Imām Aḥmad, Ibn Maʿīn, al-Dhahabī, Ibn al-Qayyim in "Jalāʾ al-Afhām," and al-ʿAsqalānī. Three trustworthy narrators reported from him before his confusion, as will be mentioned. Furthermore, Abū Ṣāliḥ al-Sammān has corroborated it with an authentic chain from him. I will add here by saying: it meets the criteria of the two Shaykhs, as Ibn al-Qayyim stated in "al-Jalāʾ," and al-Sakhāwī said in "al-Qawl al-Badīʿ" (p. 113): "It is an authentic ḥadīth." The aggressor criticized it with something unprecedented, as he did not find among its narrators anyone who..