in "al-Tafsīr" (5/176), and "Sharḥ al-Sunnah" (15/124-125/4314) - and he authenticated it - from many chains from Wuhayb, from Ibn Ṭāwūs, from his father, from Abū Hurayrah (raḍiya Allāhu ʿanhu), from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) who said: ... and he mentioned it. al-Ṭabarānī said: "No one narrated it from Ibn Ṭāwūs except Wuhayb and Ibn Jurayj; Ḥajjāj al-Aʿwar was unique in narrating it from Ibn Jurayj." I said: I have not found any corroboration for this narration of Ibn Jurayj. (Important Note): This is how the ḥadīth is established in the mentioned sources; except for "Sunan al-Nasāʾī," where it is presented with the addition: "People will be gathered on the Day of Resurrection," which is undoubtedly an anomalous addition and also corrupts the meaning; for the riding mentioned in it is not among the terrors of the Day of Resurrection. The credit for pointing out this addition in al-Nasāʾī goes to the ḥāfiẓ Ibrāhīm al-Nājī in his valuable book "ʿAjālat al-Imlāʾ" (p. 224/2-225/1), although he did not explicitly state its anomaly, but he explored the meaning of the ḥadīth, reported the scholars' statements about it, and gathered parts of some ḥadīths that contradict the addition; he concluded his research by saying: "And all this indicates that this is in the world before the Hereafter. And Allāh knows best." In this, he agrees with the conclusion reached by his teacher Ibn Ḥajar in "al-Fatḥ" (11/379-382), as he extensively discussed the various scholars' opinions on this matter, debated them, and clarified their strengths and weaknesses, favoring what was advanced by his student; so whoever wishes may refer to it. However, some have had misconceptions about this addition, so it is beneficial to clarify them. I say: Firstly, the ḥadīth was mentioned by the ḥāfiẓ al-Mundhirī in "al-Targhīb" (4/164/13) with this addition attributed to the two Shaykhs! The three commentators did not notice this—as is their habit—so they followed him in