"he is not trustworthy, and he has been accused." Then he narrated with his mentioned isnād from Anas, attributed to the Prophet: "Indeed, part of honoring me is respecting the elders of my community," and he said: "I said: he is the one accused of fabricating this." Ibn al-Jawzī included this route in "al-ʿIlal" from the ḥadīth of Bakr ibn Aḥmad ibn Yaḥyá al-Wāsiṭī from Yaʿqūb ibn Taḥiyyah with it. And he said: "Bakr and Yaʿqūb are unknown." The ḥāfiẓ mentioned it and agreed, but he missed that Bakr was followed up by al-Khaṭīb and others, as I indicated earlier by saying in its takhrīj: "from routes from Yaʿqūb." So the defect is confined to Yaʿqūb alone. The fourth: from Nabīṭ ibn ʿAmr from Anas, attributed to the Prophet, with the wording: "Whoever prays in this mosque of mine forty prayers, missing no prayer, a certificate of..." the ḥadīth. I said: And this Nabīṭ is unknown, and the ḥadīth with this wording is rejected, due to Nabīṭ's sole narration of it and his contradiction to everyone who narrated it from Anas in its text as is apparent, and for this reason, I had previously included it in "al-Ḍaʿīfah" (no. 364), which suffices from including it here. It is strange that some of our brothers from the people of ḥadīth hastily wrote an article published in "Majallat al-Jāmiʿah al-Salafiyyah" in which he leaned towards strengthening this rejected ḥadīth, ignoring the unknown status of this Nabīṭ and the contradiction of his ḥadīth's text to the preceding routes. And I was compelled to say: "ignoring" because in his response to al-Ghumārī on some ḥadīths of tawassul, he explicitly stated that