The second category cannot be soundly traced back to the Messenger of Allah ﷺ. Some of these reports do support the meaning they seek, while others do not. They are numerous, so I shall limit myself to those that are most often quoted. I say:

Hadith One

It is related from Abū Saʿīd al-Khudrī, in a Prophetic tradition: “Whoever leaves his house heading for the prayer and says, ‘O Allah, I ask You by the right of those who beseech You, and I ask You by the right of this very step of mine, for I have not come out in vainglory or pride …,’ Allah will turn toward him with His Face.”

It was recorded by Aḥmad (3/21)—this is his wording—and by Ibn Mājah; see the detailed grading in Silsilat al-Aḥādīth al-Ḍaʿīfah, no. 24. Its chain is weak because it is transmitted by ʿAṭiyyah al-ʿAwfī from Abū Saʿīd al-Khudrī, and ʿAṭiyyah himself is weak, as stated by al-Nawawī in al-Adhkār, Ibn Taymiyyah in al-Qāʿidah al-Jalīlah, and al-Dhahabī in al-Mīzān. Indeed, in al-Ḍuʿafāʾ (1/88) al-Dhahabī writes: “There is unanimous agreement on his weakness.” The same verdict appears in several places of al-Ḥāfiẓ al-Haythamī’s Majmaʿ al-Zawāʾid, including 5/236; he was also listed by Abū Bakr Ibn al-Muḥibb al-Baʿlabakkī in al-Ḍuʿafāʾ wa’l-Matrūkīn, and by al-Būṣayrī, as will be shown. Likewise, al-Ḥāfiẓ Ibn Ḥajar says of him: “Truthful, but commits many errors; he was a Shīʿī and a mudallis.” Ibn Ḥajar further clarified the causes of his weakness, which are twofold:

First: his poor memory, as shown by the phrase “he commits many errors.” Ibn Ḥajar similarly labels him in Ṭabaqāt al-Mudallissīn as “weak of retention,” and states even more explicitly in Talkhīṣ al-Ḥabīr (p. 241, India ed.), after citing another hadith: “Its chain contains ʿAṭiyyah ibn Saʿīd al-ʿAwfī, and he is weak.”