to it in this volume, by the will of Allāh, at the end of ḥadīth (1761). Then I found a third supporting narration from Anas in "Ṭabaqāt al-Aṣbahāniyyīn" by Abū al-Shaykh (p. 279 - al-Ẓāhiriyyah manuscript), which further strengthens the ḥadīth, and all praise is due to Allāh. It would have been better to mention it there, or in (the addendum), but this is how it was decreed, and the best choice is what Allāh has chosen. Now, someone might say: There is no reason to attribute the error in these four ḥadīths to Shaykh al-Ṣābūnī, as they are not from his pen. I say: The truth is that the previous indication of a pattern of his errors in his "Mukhtaṣar," even though it is sufficient to accuse him of wrongdoing against the ḥadīths of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) and misleading his readers, he also bears responsibility for these four ḥadīths, because even if they are not from his pen and were attributed to al-Muḥsin al-Shirbatlī, it is enough that he consented to their publication on the first page of his books. Undoubtedly, even less than that is considered an acknowledgment from him by the scholars, so how is it when he adorned the front of his books with them?! It might be said: Perhaps he is unaware of their condition. I say: Yes, this is possible. In fact, having a good opinion of him and believing that he did not intentionally embellish the front of his book with falsehoods against the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) and the scholars leads us to favor the view that he is unaware of this. But isn't this excuse for him, or from him, as it is said: an excuse worse than the sin! How can it be permissible for him to adorn his book with them while he does not know their condition?? And Allāh says: "And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart - all those will be questioned about it" (Sūrah al-Isrāʾ, verse 36). And it was well said by someone to the likes of him: