the ḥadīth because of it, especially those who do not have a biography in "al-Tahdhīb"; because they are not among the narrators of the six books and others for whom biographies are written, like the teacher of al-Ḥākim and his teacher's teacher? The answer was: the question is valid from a scholarly perspective, and the practical answer is: Fourthly, I traced the biographies of the two mentioned teachers, and I found that their ḥadīth does not fall below the rank of ḥasan, especially since they were corroborated by Imām al-Nasāʾī as I have previously explained, so the ḥadīth was confirmed, and all praise is due to Allāh. I removed it from "Ḍaʿīf al-Targhīb" and transferred it to the experience of "Ṣaḥīḥ al-Targhīb," which is under publication; and Allāh, the Exalted, is the source of success. That is the story of this ḥadīth and the stages I went through until I was able to judge it as authentic—and there are many, many similar cases—so no reader should be surprised if they come across two different judgments on the same ḥadīth issued by the same person, like al-Albānī; for there are many reasons for this, including what happened to me in this ḥadīth, which is beyond human capacity and does not fall under the category of obligation. Following that, I am human, I make mistakes and I am correct, as Imām Mālik (raḥimahu Allāh) said: "There is no one among us except that he refutes or is refuted, except the owner of this grave," and he pointed to the grave of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam). "Indeed, in that is a reminder for whoever has a heart or listens while he is present" (Sūrah Qāf, verse 37).

- "The best of Allāh's servants are those who observe the sun, the moon, the stars, and the shadows for the remembrance of Allāh." It was narrated by Ibn Shāhīn in "al-Afrād" (folio 5/1), al-Bazzār in "Musnad" (1/186/366), al-Ṭabarānī in "al-Duʿāʾ" (3/1637/1876), and al-Ḥākim (1/51), and through his route: