from this perspective, al-Bayhaqī narrated it in "al-Zuhd" (p. 108/1), and he said: "ʿUthmān sometimes reported it as marfūʿ, and sometimes not." This means that ʿUthmān ibn ʿUmar would sometimes narrate it as marfūʿ and sometimes as mawqūf, and there is no doubt that the marfūʿ is more likely for two reasons: The first: it includes an addition, which is acceptable if it comes from a trustworthy source like ʿUthmān ibn ʿUmar—who is Ibn Fāris al-ʿAbdī—as he is a reliable narrator from the two Shaykhs, and a narrator may sometimes be motivated to elevate a ḥadīth, and at other times not. The second: it has also been narrated by others as marfūʿ, such as al-Naḍr ibn Shumayl who reported it from Shuʿbah. Al-Bayhaqī recorded it. Al-Naḍr is also a reliable and established narrator from the two Shaykhs. Yes, it was narrated by ʿAlī ibn al-Jaʿd: Shuʿbah informed us of it as mawqūf. Al-Baghawī recorded it in "Ḥadīth ʿAlī ibn al-Jaʿd" (8/76/1). The answer: the marfūʿ is an addition from a trustworthy source, so it must be accepted as previously mentioned. Especially since Shuʿbah was followed in narrating it as marfūʿ, as it was narrated by ʿUthmān ibn Wāqid al-ʿUmarī from his father from Muḥammad ibn al-Munkadir from ʿUrwah from ʿĀʾishah in a similar marfūʿ form. It was recorded by Ibn Ḥibbān (1542), al-Quḍāʿī (42/2), Mashriq ibn ʿAbd Allāh in "His Ḥadīth" (61/2), and Ibn ʿAsākir (15/278/1). I said: This is a good isnād, its narrators are trustworthy from the two Shaykhs except for ʿUthmān ibn Wāqid, who is truthful, though he may have erred as al-Ḥāfiẓ said. He was followed by Hishām ibn ʿUrwah from his father in a marfūʿ form, but with the wording: "Whoever seeks the praise of people by disobeying Allāh, his praiser will turn into his critic."