we would have said: he was influenced by the statement: "One acts upon a weak ḥadīth in virtuous deeds." But how could he not mention it as a raised ḥadīth, even if weak? How could it be when it contradicts a sound ḥadīth? Is this not an unfortunate consequence of the mentioned statement, leading them to act even upon what has no basis in ḥadīth? Indeed! So, is there anyone who will take heed?

"The sun will draw near until the sweat reaches halfway up the ears. While they are in that state, they will seek help from Adam, who will say: 'I am not the one for that,' then from Mūsá, who will say the same, then from Muḥammad (ṣallá Allāhu ʿalayhi wa-sallam), who will intercede among the creation. He will walk until he takes hold of the ring of Paradise, and on that day, Allāh will raise him to the Praised Station, and all the people gathered will praise him." It was recorded by Ibn Khuzaymah in "al-Tawḥīd" (p. 199): Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Ḥakam narrated to us, saying: My father and Shuʿayb informed us, saying: al-Layth informed us from ʿUbayd Allāh ibn Abī Jaʿfar, who said: I heard Ḥamzah ibn ʿAbd Allāh say: I heard ʿAbd Allāh ibn ʿUmar say: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: and he mentioned it. I said: This is a sound isnād; its narrators are trustworthy, the narrators of the two Shaykhs, except for Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Ḥakam and his father, and they are both trustworthy jurists from Baṣrah. I said: This is a rare ḥadīth regarding the Praised Station and that it is his (ṣallá Allāhu ʿalayhi wa-sallam) exclusive intercession. It is the most authentic ḥadīth I have come across on this matter, and there are other ḥadīths, so refer to the two preceding ḥadīths (2369 and 2370) and "Takhrīj al-Sunnah" (784, 785, and 789). Al-Haythamī said (10/371): "It was narrated by al-Ṭabarānī in 'al-Awsaṭ' from Muṭlab ibn Shuʿayb from ʿAbd Allāh ibn Ṣāliḥ,