in "al-Zawāʾid" (8/262) narrated by Aḥmad, and this is not a condition of his book because it is in "Ṣaḥīḥ Muslim"! He claimed that its wording is different from that of Aḥmad. 3- Conversely, al-Suyūṭī in "al-Durr al-Manthūr" (3/325) limited the attribution of the ḥadīth of Abū Hurayrah to Ibn Mardawayh only! Even though he attributed it in "al-Jāmiʿayn" to Aḥmad and Muslim! 4- The commentator's statement on the ḥadīth of Abū Mūsá in "al-Iḥsān" (11/238 - published by the institution): "Its isnād is authentic according to the criteria of the two Shaykhs ... and I did not find this ḥadīth with anyone other than the author"! He overlooked the disconnection between Saʿīd ibn Jubayr and Abū Mūsá, and the omission that occurred in the author's narration, which misled him from knowing the correct text of the ḥadīth that was previously explained, and led him to interpret the incomplete ḥadīth with a false interpretation; he said: "And his saying: 'Whoever hears' is said: I made the man heard, making him known and publicized him." This interpretation is false in narration, language, and law. 1- As for the narration; it is evident from examining the text of the aforementioned ḥadīth, and its wording according to Aḥmad and others from the route of Shuʿbah which is with Ibn Ḥibbān: "Whoever hears of me from my nation, or a Jew, or a Christian, and then does not believe in me; will enter the Fire." 2- As for the language; the meaning he mentioned does not agree with the wording of the incomplete ḥadīth; except if it were with the wording: "Whoever hears of a Jew or a Christian," whereas it is with the wording: "Whoever hears a Jew..."