and Ibn Abī Ḥātim, Ibn Mardawayh, Ibn Khuzaymah, al-Dāraqutnī in "al-Afrād," and Abū Naṣr al-Sijzī, and he remained silent about it as is his usual habit, and I do not think it is except from this perspective. This is supported by the fact that the ḥāfiẓ Ibn Kathīr mentioned it in "al-Tārīkh" (2/51) through the narration of Ibn Khuzaymah and al-Dāraqutnī from this perspective, and he said: "Then Ibn Khuzaymah said: It is not according to our criteria." I said: And he said about Ibn Judʿān: "I do not rely on him due to his poor memory." In summary, this ḥadīth is authentic without doubt, at least when considering all its chains, because most of them are not severely weak, and indeed some are authentic in themselves according to al-Bazzār and others from Ibn ʿAmr. Thus, al-Nawawī's weakening of it is rejected, as is Ibn Kathīr's criticism of some of its chains in "al-Tārīkh" and "al-Tafsīr" (1/361 and 3/113-114), for he did not come across most of the chains I mentioned, especially the chain of al-Bazzār. Therefore, one should not pay attention to what he mentioned about Qāḍī ʿIyāḍ in the interpretation of Allāh's saying about Yaḥyā (peace be upon him): * (and chaste) *, which suggests his rejection of this ḥadīth. And Allāh, Glorified and Exalted, knows best. For additional benefit, I say: As for the ḥadīth of Abū Umāmah, raised with the wording: "Four are cursed in this world and the Hereafter..." and he mentioned them, and the fourth is: "and a chaste man, and Allāh did not make anyone chaste except Yaḥyā ibn Zakariyyā." It is a rejected ḥadīth with a very weak isnād, and I have documented it in "Ghayat al-Maram" with number (89), and al-Ālūsī remained silent about it in "his Tafsīr" (2/148), which is commendable.