and similarly, al-Munāwī said in "al-Taysīr," without attributing it to anyone. However, in its original source "al-Fayḍ," he said: "al-Bayhaqī said: and its isnād is good." I am inclined to think that (al-Bayhaqī) is a scribal error for (al-Haythamī). (Note): Some scholars mistakenly thought that the ḥadīth refers to pointing with the index finger and moving it during the tashahhud in prayer, and that for every movement, there are ten rewards! This is a pure misconception, confirmed by the addition: (with his hand), and he did not say: (with his finger), which is why al-Haythamī included it in the "Chapter of Raising the Hands in Prayer." I say this with knowledge; indeed, in support of the validity of the movement in the ḥadīth of Wāʾil ibn Ḥujr, which has been authenticated by a group of imams without any opposition, and it was practiced by Imām Aḥmad, Isḥāq, and others. The criticism by contemporaries who weakened it on the grounds of anomaly and contradiction is of no consequence; for their argument is baseless due to their ignorance and assumption that movement contradicts pointing, which is not the case; as I have thoroughly investigated in "Tamām al-Minnah" (218-222) in a manner you may not find elsewhere, and all praise and favor is due to Allāh. *

(Whoever seeks the worldly life harms the Hereafter, and whoever seeks the Hereafter harms the worldly life! So harm the transient for the sake of the eternal). It was narrated by Ibn Abī ʿĀṣim in "al-Zuhd" (78/161): Hudayyah ibn ʿAbd al-Wahhāb informed us: al-Faḍl ibn Mūsá informed us: Muḥammad ibn ʿAmr informed us from Abū Salamah from Abū Hurayrah who said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: ... and he mentioned it. I say: And this isnād is good, all its men are trustworthy from the men of "al-Tahdhīb"; on