The fourth is recorded in Sahih Abi Dawud (423), and was also authenticated by Abu Awanah, Ibn Hibban, and al-Tirmidhi. The fifth is recorded in Ahkam al-Janaʾiz (p. 178), and was also authenticated by al-Tirmidhi and Ibn Hibban. The sixth—“The inviolability of the women of the fighters…”—is recorded in Sahih Abi Dawud (2255), and was also authenticated by Abu Awanah and Ibn Hibban. The seventh concerns the aforementioned account of Maʿiz, which Muslim and others also narrated through Sulayman ibn Buraydah. The eighth—“Whoever plays nardashir (backgammon)…”—is recorded in al-Irwaʾ (8/286–287), and was also authenticated by Ibn Hibban and al-Baghawi. The ninth—“Whoever calls to the red camel…”—was likewise authenticated by Abu Awanah, Ibn Hibban, and Ibn Khuzaymah (1301). The tenth is the hadith of the woman who gave a slave-girl in charity on behalf of her mother, mentioned previously in the biographical notice of Abd Allah ibn Buraydah; some narrated it through his brother Sulayman. Its documentation has already been given.

I say: All of these authentic hadiths—and many, very many others—are among those that this pseudo-scholar declares defective, on the basis of what he cites from Imam al-Bukhari and others: namely, that Abd Allah ibn Buraydah and his brother Sulayman did not hear from their father. The man has failed to recognize his own ignorance of this field and the grave consequences of relaying, from certain imams, declarations that their hadiths are weak—hadiths which the imams themselves authenticated, and with whom the overwhelming majority of scholars and hadith masters who came after them concurred. One instance of this heedlessness is that, in his Riyad, he included four hadiths—numbered (434, 436, 1250, and 1296)—from among those previously mentioned authentic hadiths narrated by Muslim, while referring