the aforementioned source, summarizing that the gesture does not contradict the movement; it is simply not explicit in the movement, nor does it contradict it, while they oppose those imams as I have clarified there. Those who wish to explore further should refer to it. However, I now want to confirm the authenticity of Zāʾidah's ḥadīth with corroborations from others, which will clarify to the readers, who are those later scholars, their weakening of his ḥadīth and their opposition to the imams. This is in light of the fact that I recently came across a treatise by a student involved in this science, titled: "The Correct Method in Judging the Noble Prophetic Ḥadīth," authored by ʿĀdil Murshid. He mentions therein that he is a student of Shaykh Shuʿayb al-Arnaʾūṭ, and it seems to me that if it is not authored by him, it is likely dictated to him. What concerns me now is that he mentioned this ḥadīth of Zāʾidah as an example of four examples of anomalous ḥadīth, according to his claim. In this, he is imitating those previously mentioned later scholars, and he has not brought anything new except to reveal his ignorance and that he is not qualified to delve into such a serious subject! So, we seek refuge in Allāh, the Exalted, from conceit, arrogance, and the love of prominence, for it breaks the backs! Here is the clarification: The man named eleven narrators from the companions of ʿĀṣim ibn Kulayb, opposing them with the narration of Zāʾidah, indicating their sources from the books of sunnah, numbering them in sequence. If you refer to those sources, you will find that he misled the readers with what is of no benefit, such as: "7- ʿAbd Allāh ibn Idrīs according to Ibn Mājah (912)" and: "9- Abū ʿAwānah according to al-Ṭabarānī 22/90"; for these cannot be counted as opposing Zāʾidah's narration, because they did not mention the gesture at all, which indicates that they abbreviated the ḥadīth, contrary to those who..