as if he did not approve of labeling him with confusion, he hinted at weakening the claim in his treatise "Those Spoken About Without Justification for Rejection" where he said (169/306): "A well-known trustworthy [narrator], it is said: he became confused at the end of his life." And Allāh knows best. In any case, Ḥammād ibn Zayd agreed with Ḥammād ibn Salamah in his narration of it in both chain and text, but differed in raising it. If he erred in it, it is only in stopping it, which is then a minor issue; because it is considered as raised, since it is not said based on mere opinion, as is evident, and thus he becomes a strong follower of Ḥammād ibn Salamah. And Allāh is the grantor of success. Ibn Abī al-Dunyā narrated it in "al-Tahajjud" (36-37) through the route of Khālid ibn ʿAbd Allāh from ʿAṭāʾ ibn al-Sāʾib with it as a mawqūf [stopped] narration. The ḥadīth has a supporting narration from Abū Dharr, raised similarly, but with an unknown [narrator] in its chain, and it is included in "al-Mishkāt" (1922/second verification).

(The example of one who learns knowledge and then does not convey it is like the example of one who hoards a treasure and does not spend from it). It was recorded by al-Ṭabarānī in "al-Muʿjam al-Awsaṭ" (1/213/689) where he said: Aḥmad narrated to us, he said: Yūnus ibn ʿAbd al-Aʿlá narrated to us, he said: ʿAbd Allāh ibn Wahb narrated to us, he said: Ibn Lahīʿah narrated to me from Darrāj Abū al-Samaḥ from Abū al-Haytham and ʿAbd al-Raḥmān ibn Ḥujayrah from Abū Hurayrah that the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: ... and he mentioned it. I say: This is a good and rare chain from the narration of Ibn Wahb from Ibn Lahīʿah, and his ḥadīth from him is authentic, and from the narration of Darrāj from Ibn Ḥujayrah, and his ḥadīth from him is good; as previously reported under number (3350), and the rest of its narrators are trustworthy, from the narrators of Muslim; except Aḥmad — who is Ibn ʿAlī al-Abbār — and he is a trustworthy, reliable memorizer. He was followed, for Ibn ʿAbd al-Barr recorded it in "Jāmiʿ Bayān al-ʿIlm" (1/122) through the route of Suḥnūn: Ibn Wahb narrated to us with it; except that he did not mention in its chain: (Abū al-Haytham). Al-Mundhirī overlooked that the ḥadīth is from the narration of Ibn Wahb from Ibn Lahīʿah, so he criticized it in "al-Targhīb" (1/74/6), saying: "al-Ṭabarānī narrated it in 'al-Awsaṭ', and in its chain is Ibn Lahīʿah"! indicating its weakness. Al-Haythamī explicitly stated this, saying (1/164): "... and in it is Ibn Lahīʿah, and he is weak"! It was also recorded by Abū Khaythamah in "al-ʿIlm" (147/162), Abū al-Qāsim ibn ʿAbd al-Ḥakam in "Futūḥ Miṣr" (p. 281), Ibn ʿAdī in "al-Kāmil" (3/115), and also by Ibn ʿAbd al-Barr from other routes from Ibn Lahīʿah with it. It has another route narrated by Ibrāhīm from Abū ʿIyāḍ from Abū Hurayrah with it. It was recorded by al-Dārimī in "Sunan" (1/134), Aḥmad in "Musnad" (2/499), and al-Khaṭīb in "Iqtidhāʾ al-ʿIlm al-ʿAmal" (165/12). I say: Its chain is good in follow-ups, all its narrators are trustworthy according to al-Dārimī, narrators of Muslim; except this Ibrāhīm — who is Ibn Muslim al-Hijrī —; the ḥāfiẓ said in "al-Taqrīb": "weak in raised narrations."