"al-Ṣalāḥ" has discussed some of these paths and clarified their defects, but he concluded with a good summary that aligns with what I have reached— and all praise is due to Allāh— saying: "and if the fair-minded person looks at the entirety of these paths, he will know that the ḥadīth has a basis and that it is not something to be discarded. They have deemed many ḥadīths good based on paths less than these, and Allāh knows best." "al-Nukat" (1/415). 3- The end of ḥadīth (91), which is about the prohibition of (musical instruments) and entertainment devices: Then I came across an article in the Jordanian weekly newspaper (al-Ribāṭ) by the writer Ḥassān ʿAbd al-Manān, in which he attempted to weaken this ḥadīth that is agreed upon for its authenticity by the imams and the ḥuffāẓ recognized for their knowledge and understanding among the scholars of the entire ummah, who do not agree on misguidance. Yet this person (!) came to deviate from them and oppose their path. I had named a group of them in the introduction to my new book "Ḍaʿīf al-Adab al-Mufrad" (pp. 14-15) in a brief statement in which I responded to him. They are—after al-Bukhārī and Ibn Ḥibbān—: 1- Ibn al-Ṣalāḥ 2- al-Nawawī 3- Ibn Taymiyyah 4- Ibn Qayyim al-Jawziyyah 5- Ibn Kathīr al-Dimashqī 6- Ibn Ḥajar al-ʿAsqalānī 7- al-Sakhāwī 8- Ibn al-Wazīr al-Yamānī 9- Muḥammad ibn Ismāʿīl al-Ṣanʿānī. I quoted there the statement of al-Nawawī and al-ʿAsqalānī in refuting Ibn Ḥazm's weakening of it, and many others followed their path—whom I did not mention there—of whom it is not reasonable for any sane person to compare this deviant to any of them, so how can he be compared to all of them, including al-Shawkānī, and finally his teacher and mentor—as he claims—Shaykh Shuʿayb al-Arnaʾūṭ?!