Below that level I cited a large number of sound reports in al-Irwāʾ 4/128–131, some of them being the ḥadīth of Nabīsha as recorded by Aḥmad and Muslim.

Yes, this supplementary phrase does occur along two other lines of transmission in al-Ṭaḥāwī 1/428–429: in the first the narrator is Muḥammad ibn Abī Ḥumayd, and in the second Mūsā ibn ʿUbaydah—both of whom are weak.

In short, then, the addition is objectionable both textually and substantively. As for the transmission, you have already seen why it is unsound; as for the meaning, it clashes with the wording found in some authentic routes—“and the remembrance of Allah”—and because al-baʿāl (marital intercourse) is practically impossible to carry out during the days of tashrīq beneath the many close-set, overcrowded tents, as is obvious. Allah knows best.

Important note: Ibn al-Athīr writes in al-Nihāyah, “al-baʿāl: intercourse and a man’s playful affection with his wife.”

With this in mind, Shaykh ʿAbd Allah al-Ghumārī committed a glaring mistake in his book that he titled The Precious Treasure of the Trustworthy Prophet’s Ḥadīths with regard to the very ḥadīth of Nabīsha just mentioned. He quoted it with the addition “wa-baʿāl” and attributed it to Aḥmad and Muslim.

This is false on several counts:

First: that extra wording “wa-baʿāl,” besides being weak as shown above, was not transmitted by those two—nor by anyone else—from Nabīsha; hence the attribution is erroneous for all of them.

Second: it is likewise a mistake against al-Suyūṭī, for in his al-Jāmiʿ al-Ṣaghīr the ḥadīth is cited on the authority of the same two narrators without the addition.