their cars, and some of them may get out to wait for the funeral procession to follow it to its grave (1) as a social hypocrisy and flattery, not as an act of worship and remembrance of the Hereafter. And Allāh is the one whose help is sought. This is the interpretation of this ḥadīth according to me. If I am correct, it is from Allāh, and if I am mistaken, it is from myself. And I ask Allāh, the Exalted, to forgive my errors and my deliberate actions, and all of that is with me. (Another Note): Opinions have differed regarding the status of this ḥadīth as a result of the differing statements of the ḥadīth scholars about its narrator (ʿAbd Allāh ibn ʿIyāsh ibn ʿAbbās). As for the status, it was authenticated by al-Ḥākim and Shaykh Aḥmad Shākir, contrary to al-Dhahabī as I have seen, and followed by the commentator on "al-Iḥsān" (13/64-65), and based on that, he weakened it in his edition of "al-Mawārid" (1/668-669), unlike al-Dārānī, the commentator on his edition of "al-Mawārid" (4/448-449), who considered its isnād good. This is the approach I have followed in my references in many of my books and annotations for decades. See, for example, the previous ḥadīth numbered (896) and in "Takhrīj Mushkilat al-Faqr" numbered (102) and the annotation on "Taḥdhīr al-Sājid" (p. 7). As for the commentator on "al-Iḥsān," he was extremely inconsistent in this matter. While we see him here weakening this ḥadīth, he then considers it good in another instance (12/380), authenticates it in a third (3/50), and says in a fourth (1/298): "And its isnād is good in supporting evidence," and in a fifth (8/246): "Authentic ḥadīth," meaning for others, yet he did not consider its isnād good!