it may be that what led him to oppose them was that he saw Ibn Bashshār's narration from Yaḥyá from Sufyān agreeing with Shuʿbah's narration, so he considered it a supporting evidence for it, either ignorantly or deliberately ignoring that it was a mistake, as it contradicted the narration of the group from Yaḥyá from Sufyān, and the narrations of other trustworthy narrators from Sufyān! Thirdly, regarding his preference for Shuʿbah's narration, he did not include the ḥadīth with the wording mentioned by Ibn al-Qayyim, because it does not contain the bequest mentioned in it! Which is the meaning of the addition I included in the ḥadīth of the chapter, and Ibn Abī al-ʿIzz mentioned it in "Sharḥ al-Ṭaḥāwiyyah" (pp. 96-97 / ninth) with wording closer to it: "The Prophet ﷺ used to teach his companions when they woke up to say..." This wording is only in the ḥadīth of Sufyān, and in the narration of al-Ṭabarānī as previously mentioned, and thus it is considered weak and not authentic! Readers should contemplate the outcome of someone who speaks on a subject they do not master, yet still opposes and refutes the great scholars of the past and present! We seek refuge in Allāh from vanity, arrogance, and failure. And know, my dear reader, that this addition aligns perfectly with the Prophet's (ṣallá Allāhu ʿalayhi wa-sallam) saying in the ḥadīth: "and the religion of our Prophet Muḥammad," for it is highly unlikely that the Prophet ﷺ would mention "our Prophet" in his supplication for himself with this phrase, but rather as a teaching for his ummah ﷺ. Therefore, when Imām al-Nawawī was not aware of this addition, he gave an unconvincing response, saying after the ḥadīth: "I said: It occurred in his book as: 'and the religion of our Prophet Muḥammad,' which is not impossible, and perhaps the Prophet ﷺ said it aloud for others to hear and learn it. And Allāh knows best." It is strange that Ibn ʿAllān, in his commentary (3/126), passed over it without commenting, as did al-Shawkānī in "Tuhfat al-Dhākirīn" (p. 66)! The fourth criticism of (al-Haddām) is that he attributed it to Aḥmad. The correct attribution is to ʿAbd Allāh ibn Aḥmad in "Zawāʾid al-Musnad" as previously mentioned, and perhaps he does not know that in "al-Musnad" there are hundreds of..