and in it there is bias and injustice towards the sunnah and its narrators, for not everyone who has been criticized by some should have their ḥadīth deemed weak. How many narrators from the narrators of the two Shaykhs [al-Bukhārī and Muslim] have been criticized by some of the imams, including this one, and even his teacher ʿIkrimah as well?! In such cases, one should refer to the knowledge of al-jarḥ wa-al-taʿdīl and its principles from those who are knowledgeable in it, with the assistance of the ḥadīth scholars who preceded us in this field, contrary to some novices who think they have some knowledge of this science, yet they have not even caught its scent. This is al-Ḥāfiẓ al-Dhahabī when he wrote the biography of this (ʿAmr); he began it by saying: "Truthful, his ḥadīth is included in the 'Ṣaḥīḥayn'; in the principles." Then he presented the statements of the imams about him, and then commented on them by saying: "His ḥadīth is sound and good but falls short of the highest level of authenticity." Therefore, he included him in his valuable treatise "al-Ruwāt al-Mutakallam Fīhim bimā Lā Yūjib al-Radd" (155/264). Similarly, al-Ḥāfiẓ in "al-Taqrīb" said: "Trustworthy, but perhaps he made mistakes." There is a supporting narration from Abū Hurayrah, raised to the Prophet, in its entirety; however, it mentions instead of the phrase: "the blind man" the statement: "Cursed is the one who combines a woman and her daughter"; and in its isnād are two weak narrators, and therefore I included it in "al-Ḍaʿīfah" (5368); because I did not find a supporting narration for this phrase from it, nor for its first part. As for the first phrase of it, the second, and also the fourth but with the wording: "May Allāh curse the one who curses his parents."