sessions; the third session began at first light, continued until nightfall, and we did not conclude it until the break of dawn.

I say—by Allah—never has a recitation been heard that was quicker than this.

In the History of Muḥammad ibn ʿAbd al-Malik al-Hamadhānī it is written: “Al-Khaṭīb died in such-and-such a year, and with his death this branch of knowledge died as well.”

The Chief of Chiefs had already instructed every preacher and public exhorter that they were not to transmit any ḥadith until they had shown it to him; whatever he authenticated they might relate, and whatever he rejected they were to omit (1).

A certain Jew then produced a document, claiming it was a letter from the Messenger of Allah—Allah bless him and grant him peace—waiving the jizyah for the people of Khaybar. It bore the attestations of several Companions, and they alleged that it included the handwriting of ʿAlī, may Allah be pleased with him.

The document was taken to the Chief of Chiefs, who presented it to al-Khaṭīb. After examining it he said, “This is a forgery.” He was asked, “On what grounds do you say that?” He replied, “It contains the testimony of Muʿāwiyah, yet he only embraced Islam in the Year of the Conquest, whereas Khaybar was taken in the seventh year. It also contains the testimony of Saʿd ibn Muʿādh, who died on the day of Banū Qurayẓah (2), two years before Khaybar.” This assessment of his was greatly admired (3).

Al-Samʿānī said: I heard Yūsuf ibn Ayyūb in Marw say: “Al-Khaṭīb attended the lesson of our shaykh Abū Isḥāq. Abū Isḥāq narrated a ḥadith transmitted by Baḥr ibn Kanīz al-Saqqā (4), then turned to al-Khaṭīb and asked, ‘What do you say about it?’ Al-Khaṭīb replied, ‘If you permit me, I will set out his status.’”