(Explanation of the ruling on the hadith of Ibn Ishaq and mentioning his hadith regarding a man seeking intercession with Allah on behalf of the Messenger and with the Messenger on behalf of Allah, and in it is the affirmation of the Highness) and mention

The Shaykh : This also, the author pointed to a hadith narrated through the route of Ibn Ishaq, and Ibn al-Qayyim described Ibn Ishaq as truthful, a preserver, and divine. It is well known that Ibn Ishaq, may Allah have mercy on him, was one of those who practiced concealment of defects in chains (tadlis), and that if he did not explicitly state the narration, his hadith is concealed and weak. If he explicitly stated the narration, the scholars differed on it. Some weakened it due to the man's weakness and said: It is not relied upon as evidence, though they rely on it in history and reports. Some said: His hadith is good and relied upon as evidence. And some said: Rather, he is trustworthy if he explicitly states the narration. So the scholars have three opinions regarding it if he explicitly states the narration: trustworthy, his hadith is accepted; good; the third: weak.
As for if he did not explicitly state the narration, then he, may Allah have mercy on him, is one of those known for using "an" (concealment) and one of those known for concealment of defects in chains (tadlis). If one who practices concealment uses "an," his hadith is not connected and is weak in any case. The author pointed to a hadith that a man came seeking rain through the Prophet, peace and blessings be upon him, saying: For this reason, the Prophet, peace and blessings be upon him, began to glorify Allah, saying: the creaking, the grinding, and the saddle that is tied tightly to the camel. You find that if the camel is loaded, the saddle has a creaking sound, it grinds. Most of the scholars weakened this hadith, but Ibn al-Qayyim, may Allah have mercy on him, authenticated it, perhaps due to its corroborating narrations.
In any case, we say: It is not permissible for anyone to say, "I seek intercession with Allah on your behalf." This is not permissible. Why? Because the intercessor's status is lower than the one to whom intercession is sought. If his status were higher, he would command what he intercedes for. So if you say, "I seek intercession with Allah on your behalf," you have placed the rank of Allah, Exalted and Majestic is He, below the rank of the one for whom intercession is sought. And this is a great thing. For this reason, the Messenger said: But if you say, "I seek intercession with you on behalf of Allah," and he is alive and able to make supplication for you, then there is no harm in it. The Prophet, peace and blessings be upon him, said: meaning he made them intercessors. This also indicates the Highness.