al-Haytham; as Abū Dāwūd said, and al-Ḥāfiẓ followed him; this is what the soul has settled upon and the heart has finally opened to, as I had clarified under the previous ḥadīth (3350), and Ibn Ḥujayrah is the elder, and his name is ʿAbd al-Raḥmān; he is trustworthy among the men of Muslim, and it seems that when I mentioned it, al-Mundhirī criticized it by saying (1/132): "Aḥmad narrated it from the narration of Ibn Lahīʿah." indicating the weakness therein. And al-Haythamī explicitly stated this, saying (2/22): "Aḥmad narrated it, and in it is Ibn Lahīʿah, and there is discussion about it." They did not criticize it with (Darāj), and that is only because of what was mentioned earlier. And Allāh knows best. As for their criticism of it with (Ibn Lahīʿah); they followed the usual path and did not realize that it was from the narration of Qutaybah—who is Ibn Saʿīd al-Miṣrī—and his narration from him is authentic just like the narration of the ʿAbbādilah from him; as has been pointed out more than once. It has a strong corroborating report from the ḥadīth of ʿAbd Allāh ibn Salām who said: ... and he mentioned it as a mawqūf report; it does not include raising it, but it is in its ruling; because it is not said based on opinion, and it does not include: "the one who sits in the mosque ... " etc. Al-Ḥākim extracted it (2/398) through the path of al-Ḥasan ibn Mukram al-Bazzāz: Yazīd ibn Hārūn informed us: Abū Ghasān Muḥammad ibn Muṭarrif al-Laythī informed us: Abū Ḥāzim narrated to us from Saʿīd ibn al-Musayyab from him. And he said: "Authentic according to the conditions of the two Shaykhs, mawqūf." And al-Dhahabī agreed with him. And al-Mundhirī confirmed it! And I say: it is only authentic; because al-Ḥasan ibn Mukram al-Bazzāz is not among the men of