"it is likely that Sulaymān heard it from ʿAbd Allāh ibn ʿĀmir. I do not know it except from the narration of Ibn Wahb in this manner"! I said: This is a strange and peculiar criticism, which needs no refutation, for Sulaymān ibn Bilāl is a trustworthy authority, agreed upon by the two Shaykhs and others for the reliability of his ḥadīth, and he was not accused of concealing his sources. So how can his ḥadīth be criticized with such a weak narrator as this ʿAbd Allāh?! ʿAlī al-Ḥalabī has rightly refuted him in his commentary, may Allāh reward him well. This is the first. The second: al-Ḥāfiẓ al-Sakhāwī mentioned it in "al-Ibtihāj" (p. 47) and said: "It was narrated by Muslim and Abū Dāwūd with the addition of 'and His blessing,' and by al-Ḥākim with the addition that it is to be said three times, raising one's voice with it." I said: He missed that the addition of Abū Dāwūd is also found in al-Ḥākim. The third: Ibn al-Qayyim included it in "al-Wābil al-Ṣayyib" (p. 298) in the wording of al-Ḥākim, and he authenticated it according to the criteria of Muslim, but it is only authentic as previously explained. Shaykh Ismāʿīl al-Anṣārī commented on it in a manner that is not beneficial, and even suggests a misunderstanding of the reality concerning al-Ḥāfiẓ al-Sakhāwī's words, exaggerating them, and he remained silent on clarifying the mentioned error, let alone another anomaly in al-Ḥākim's narration, which is his saying instead of "fa-asḥara": "fa-badā lahu al-fajr"! Likewise, brother Badr did not notice this in his commentary on "al-Daʿawāt," and he critiqued al-Ḥākim's authentication according to Muslim's criteria by saying: "I said: Muslim has narrated it as mentioned, so it is not as they said." This correction of theirs is a compounded error, for while agreeing with them on its authentication according to Muslim's criteria, it is incorrect to attribute it to him, as it contains anomalies in the three places not found in Muslim, so be aware.