known to scholars besides a narrator’s being unknown, such as poor retention, for example. The same applies to Abu Hatim’s statement: the critic himself reported from him (p. 22) that he said:

“When a narrator is described as ‘a shaykh,’ he is in the third rank: his hadith is recorded and examined, though he is below the second rank.”

The critic explained this as follows:

“He means that he is below the rank of one deemed truthful and the like.”

This is evidence against him, for, first, it does not mean “unknown”; and, second, Abu Hatim said of both the second and third ranks: “He is among those whose hadith is recorded and examined.” Thus, this statement of Abu Hatim is closer to accreditation than to criticism. For this reason, al-Hafiz al-Dhahabi said in the introduction to al-Mughni:

“I have not included anyone of whom it was said, ‘His standing is truthfulness,’ nor anyone of whom it was said, ‘His hadith is recorded,’ or, ‘There is no harm in him,’ nor anyone of whom it was said, ‘A shaykh,’ or, ‘Sound in hadith’; for this is a category of accreditation.”

It appears to me that the critic realized that Abu Hatim’s words were against him rather than in his favor, and so he resorted to evading them by distorting Abu Hatim’s statement on that very page. He said: “The correct wording is that he said ‘unknown’ rather than ‘a shaykh’!” This is a false assertion, contrary to what the editor of the book, al-Muallimi al-Yamani—may Allah have mercy on him—established in its text, and contrary to al-Hafiz al-Mizzi’s report in al-Tahdhib that Abu Hatim said: “A shaykh.” This is yet another new manner in which he contradicts what is known and established among the scholars. May Allah guide him.

Now see how he sought to evade contradicting the hadith masters who declared this man reliable. As for Ibn Hibban, he dismissed his assessment by alleging that he was lax, though the response to this has already preceded. As for al-Nasai, he said of him: “At times he declares unknown narrators reliable, and this is one such case!” As for al-Daraqutni, when he could find no point of attack in his declaration of reliability, he said: “It is subject to scrutiny!” Yet his own ignorance, feigned ignorance, obstinacy, and intrusion into a discipline he does not master are not subject to scrutiny! The Messenger of Allah, peace and blessings be upon him, spoke the truth when he said: