مِمَّنْ ذَمَّ الرِّوَايَةَ عَنْهُمْ أَئِمَّةُ أَهْلِ الْحَدِيثِ، مِثْلُ مَالِكِ بْنِ أَنَسٍ، وَشُعْبَةَ بْنِ الْحَجَّاجِ، وَسُفْيَانَ بْنِ عُيَيْنَةَ، وَيَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ، وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ، وَغَيْرِهِمْ مِنَ الْأَئِمَّةِ، لَمَا سَهُلَ عَلَيْنَا الِانْتِصَابُ لِمَا سَأَلْتَ مِنَ التَّمْيِيزِ وَالتَّحْصِيلِ
Translation: Imams such as Mālik b. Anas, Shuʿbah, Sufyān b. ʿUyaynah, Yaḥyā b. Saʿīd al-Qaṭṭān, ʿAbd al-Raḥmān b. Mahdī, and others had criticized transmitting through such persons. Without the described problem, undertaking the requested discrimination and collection would not have seemed so easy.
The named critics establish the expert background. Tamyīz denotes differentiating dependable from defective reports, and taḥṣīl the careful acquisition or gathering of material. The conclusion “la-mā sahula” completes the earlier “fa-lawlā” construction.