and if there were nothing but his method in weakening these three ḥadīths, it would suffice as evidence for what I mentioned. So how is it when there are dozens—if not hundreds—where he has wielded the tool of destruction, in the manner of the people of whims, both ancient and modern, among them the Ibāḍīyah whom al-Saqqāf glorifies and relies on their "Musnad of their Rabīʿ"? I have seen from one of their contemporaries a "Treatise on Raising and Folding in Prayer" in which he went to weaken the ḥadīths of raising the hands in prayer, which are mutawātir in a conceptual sense, and the ḥadīths of placing the right hand over the left in standing, which are well-known in "the two Ṣaḥīḥs," "the Sunan," and others, using the same style as that deviant. I will suffice with mentioning only two examples: He weakened the agreed-upon ḥadīth of Ibn ʿUmar on raising [the hands], claiming it is from the narration of Ibn Shihāb al-Zuhrī; he said (p. 18): "The ḥāfiẓ al-Dhahabī said in al-Mīzān: 'He used to practice tadlīs'!" And although al-Zuhrī explicitly stated transmission in some narrations, the Ibāḍī misled the readers—as those like him from the people of whims do—by omitting the complete statement of al-Dhahabī: "rarely," which is not considered a flaw as is known in the science of terminology. Then he weakened the ḥadīth of Wāʾil ibn Ḥujr regarding the placement of the hands in Muslim and others by saying (p. 28): "It is from the narration of ʿAlqamah ibn Wāʾil from his father; Ibn Ḥajar said in 'al-Tahdhīb': ʿAlqamah did not hear from his father!" I say: And although this is not from the words of Ibn Ḥajar himself, but rather a transmission from him of someone narrating this from Ibn Maʿīn, which is disconnected, and yet ʿAlqamah explicitly stated transmission from his father in the narration of al-Nasāʾī, as I had clarified in "al-Ṣaḥīḥah" under ḥadīth (3176)