It was recorded by al-Dulabī with a chain of narrators, all of whom are trustworthy and well-known from the men of "al-Tahdhīb," so it is considered good except for the ʿanʿanah of Ibn Isḥāq. After this recording and verification, and distinguishing the authentic from the weak among the ḥadīths of the chapter, it is appropriate for me to move to the intended outcome of that, which is the jurisprudential aspect. I say: The scholars have differed on the issue of taking the nickname Abū al-Qāsim into three opinions, which were mentioned by al-Ḥāfiẓ in "al-Fatḥ," who provided evidence for them, discussed them, and explained their strengths and weaknesses. I have no doubt after that that the correct opinion is the absolute prohibition, whether his name is Muḥammad or not, due to the clarity of the authentic ḥadīths that explicitly prohibit it, as previously mentioned. This is the position established by Imām al-Shāfiʿī (may Allāh have mercy on him), as al-Bayhaqī narrated (9/309) with a sound chain from him that he said: "It is not permissible for anyone to take the nickname Abū al-Qāsim, whether his name is Muḥammad or otherwise." Al-Bayhaqī said: "And we have narrated the meaning of this from Ṭāwūs al-Yamānī (may Allāh have mercy on him)." What has been mentioned is confirmed by the ḥadīth of ʿAlī (raḍiya Allāhu ʿanhu) that he said: O Messenger of Allāh! What if a child is born to me after you, should I name him Muḥammad and give him your nickname? He said: "Yes." He said: So it was a concession for me. It was recorded by al-Tirmidhī (2846) and he said: