He also said, while explaining the hadith of the hour on Friday in which supplication is hoped to be answered (1), the following verbatim: The author of *al-Mīzān* said: For this reason, scholars do not rely on the correction of al-Tirmidhī. I say: This criticism of his against al-Tirmidhī is not acceptable... for he is an imam whose authority is relied upon, and there is no impediment to his ijtihād differing from that of others regarding some narrators. It seems that the author (al-Mīzān) adopted what al-Bukhārī held, for the author transmitted from al-Bukhārī that he said regarding the hadith of Kathīr, from his father, from his grandfather, concerning the takbīr of the two ʿĪds: It is a ḥasan hadith. He only judged it ḥasan by virtue of its supporting witnesses, for it carries the same meaning as the earlier hadith of Abū Mūsā (meaning his hadith in *Ṣaḥīḥ Muslim*, 853), and thus, due to the existence of a supporting hadith, it was elevated to the rank of ḥasan.

And al-Ḥāfiẓ Ibn Rajab said (2): Al-Tirmidhī, may Allah have mercy on him, transmits the hadith of the trustworthy and precise narrator, and of the one who errs occasionally, and of the one who errs frequently. As for the one whose error predominates, he transmits his hadith rarely, and he clarifies this and does not remain silent about it. He did transmit the hadith of Kathīr ibn ʿAbd Allāh al-Muzanī, and there was no consensus to abandon his hadith; rather, some people strengthened it, and some of them preferred his hadith over the mursal of Ibn al-Musayyab... And al-Tirmidhī reported in *al-ʿIlal* from al-Bukhārī that he said regarding his hadith on the takbīr of the two ʿĪds: It is the most authentic hadith on this topic. He said: And I adopt it.

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(1) 1/ folio 164, and the hadith is numbered by al-Tirmidhī as (1352).
(2) *Sharḥ al-ʿIlal al-Ṣaghīr* 1/397–398.