"trustworthy, and he is among the most prolific narrators from ʿIkrimah ibn ʿAmmār al-Yamāmī; he heard a thousand ḥadīths from ʿIkrimah ibn ʿAmmār." I said: So whoever memorizes this number from one teacher—let alone what he memorizes from his other teachers—should not be followed in any of them; otherwise, he would be considered weak, because the critics of narrators criticize a narrator with statements like: "He is not followed in his ḥadīth," as is well known. And among the things that confirm the falsehood of the general statement of al-Bazzār mentioned is that we found followers for him in some of his ḥadīths. For example, look at a ḥadīth in "al-Adab al-Mufrad" (891); it is narrated by ʿAbd Allāh ibn Rajāʾ who said: ʿIkrimah ibn ʿAmmār informed us... and it is cited in "al-Ṣaḥīḥah" (572) from the narration of a group of ḥadīth scholars, among them al-Tirmidhī and Ibn Ḥibbān, who both reported it through the route of al-Naḍr ibn Muḥammad: ʿIkrimah narrated it to us. Another is in "Ṣaḥīḥ Muslim" (8/27) through the route of ʿUmar ibn Yūnus from ʿIkrimah ibn ʿAmmār with his isnād from Anas, and it is in "Ṣaḥīḥ Ibn Ḥibbān" (5761) through the route of al-Naḍr ibn Muḥammad from ʿIkrimah, and I have cited it from the narration of Muslim in "al-Ṣaḥīḥah" under ḥadīth (82). However, the defect in the ḥadīth is the unknown status of (Marthad), who is (al-Zimmānī) - with a kasrah on the zāy - the father of (Mālik). Al-Dhahabī said: "He is not known." Al-Ḥāfiẓ said: "Acceptable."