It may be that what led him to oppose them was that he saw Ibn Bashshār’s narration from Yaḥyā, from Sufyān, as agreeing with Shuʿbah’s narration, and therefore regarded it as supporting the latter—ignorant, or feigning ignorance, that it is erroneous because it contradicts the narration of the group from Yaḥyā, from Sufyān, as well as the narrations of Sufyān’s other reliable transmitters.

Third: Despite his preference for Shuʿbah’s narration, he did not cite the hadith with the wording mentioned by Ibn al-Qayyim, for it does not contain the instruction referred to therein. This conveys the meaning of the addition that I included in the hadith under discussion. Ibn Abī al-ʿIzz cited it in his Commentary on al-Ṭaḥāwiyyah (pp. 96–97, ninth edition) with wording closer to it: “The Prophet, peace and blessings be upon him, would teach his Companions, when they entered the morning, to say…”

This wording occurs only in Sufyān’s hadith, and in al-Ṭabarānī’s narration, as stated above. Thus, according to him, it is the less weighty narration and is not authentic. Let readers, then, consider the outcome of one who speaks about a field he does not master, while at the same time contradicting and rebutting the foremost scholars, earlier and later alike. We seek refuge in Allah from self-admiration, delusion, and abandonment.

Know, my brother reader, that this addition accords perfectly with the Prophet’s saying in the hadith: “and the religion of our Prophet Muhammad.” For it is highly unlikely that he, peace and blessings be upon him, would use the expression “our Prophet” in a supplication that he himself recited as a daily litany; rather, it was to teach his community. Therefore, since Imam al-Nawawī was unaware of this addition, he gave an unconvincing answer, saying after the hadith: “I say: This is how it appears in his book: ‘and the religion of our Prophet Muhammad.’ Yet this is not impossible. Perhaps he said it aloud so that someone else might hear it and learn it. And Allah knows best.”

Strangely, Ibn ʿAllān passed over it in his commentary (3/126) without making any remark, as did al-Shawkānī in The Gift of Those Who Remember (p. 66).

The fourth objection to al-Haddām is that he attributed it to Aḥmad. The correct attribution is to ʿAbd Allāh ibn Aḥmad, in the Supplement to the Musnad, as stated above. Perhaps he does not know that the Musnad contains hundreds