the fourth: from al-Qāsim from her with it. It was recorded by al-Bayhaqī in "al-Asmāʾ wa-al-Ṣifāt" (p. 155) and in "al-Shuʿab" (2/459/1) through the route of Abū Ghazārah Muḥammad—meaning Ibn ʿAbd al-Raḥmān al-Taymī, who said: My father informed me from him. I said: This isnād is weak, Abū Ghazārah is lenient in ḥadīth, and he is Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Bakr ibn ʿAbd Allāh ibn Abī Mulaykah al-Taymī. And his father ʿAbd al-Raḥmān is also weak. The ḥadīth has a supporting narration from the ḥadīth of Jābir, raised [to the Prophet] with it. It was recorded by al-Bazzār in "Musnad" (p. 239 - its additions) through the route of Abū Awīs from Muḥammad ibn al-Munkadir from him. He said: "We do not know it to be narrated like this except through this isnād." Al-Haythamī said in "al-Zawāʾid": "It is ḥasan."

"when Allāh intends good for a servant, He hastens the punishment for him in this world, and when Allāh intends evil for a servant, He withholds his sins until he meets Him on the Day of Resurrection." It was narrated by al-Tirmidhī (2/64), Ibn ʿAdī (174/1 and 2), and al-Bayhaqī in "al-Asmāʾ" (p. 154) from Sinān ibn Saʿd, or Saʿīd ibn Sinān from Anas, raised [to the Prophet], and al-Tirmidhī said: "It is ḥasan gharīb." I said: There is a difference among the narrators regarding Saʿd; some say: Saʿd ibn Sinān, and some reverse it: Sinān ibn Saʿd. This is the correct view according to al-Bukhārī. Al-Ḥāfiẓ said in "al-Taqrīb": "He is truthful and has unique narrations." It has a supporting narration from the ḥadīth of al-Ḥasan from ʿAbd Allāh ibn Mughaffal, raised [to the Prophet] with it. It was recorded by Ibn Ḥibbān (2455), Abū Nuʿaym in "Akhbār Aṣbahān" (2/274), and al-Bayhaqī (pp. 153-154). Its narrators are trustworthy, but al-Ḥasan, who is al-Baṣrī, is a mudallis and has narrated it with ʿanʿanah