my grandfather brought my father to the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) and said: This is my son, so what should I name him? He said: "Name him after the most beloved person to me, Ḥamzah ibn ʿAbd al-Muṭṭalib." Al-Ḥākim criticized it by saying: "This unknown narrator has limited the narration of the ḥadīth from Ibn ʿUyaynah, and the statement is that of Yaʿqūb ibn Ḥumayd. Abū Aḥmad al-Ḥāfiẓ used to debate with me: that al-Bukhārī narrated from him in 'al-Jāmiʿ al-Ṣaḥīḥ,' and I used to refuse him." I said: Al-Ḥāfiẓ mentioned in "al-Tahdhīb" the origin of the disagreement to which al-Ḥākim referred, and he inclined to agree with Abū Aḥmad al-Ḥāfiẓ (who is al-Ḥākim, the author of "Kitāb al-Kuná"), and he was preceded in this by al-Dhahabī in "al-Kāshif." Whether this or that is correct, the man is moderate, and his ḥadīth is used as evidence. However, the consideration remains regarding Yūsuf ibn Salmān, who contradicted him in his isnād and matn. As for the isnād, he said instead of (Jābir): ".. a man.. my grandfather brought my father," and as for the matn, his saying: (people) instead of (names). And perhaps this is more likely, because it is mentioned in "the two Ṣaḥīḥs": "The most beloved people to me are ʿĀʾishah, and from the men, her father," and what contradicts it from the ḥadīths is weak as I have explained in "al-Ḍaʿīfah" (1844 and 1843). And this Yūsuf has been narrated from by a group of ḥadīth scholars like al-Tirmidhī, al-Nasāʾī, Ibn Khuzaymah, and others. Ibn Ḥibbān and Muslimah deemed him trustworthy, and al-Nasāʾī said: There is no harm in him, so there is no reason for al-Ḥākim to declare him unknown, especially when he is more well-known than many others! This, and his saying: "with the most beloved names to me" was before the revelation of the ḥadīth "The most beloved names to Allāh are ʿAbdullāh and ʿAbd al-Raḥmān." Refer to (904 and 1040) and "al-Irwāʾ" (1176).