(4/582-584) and he authenticated it, as did Muslim (1/117); however, he did not provide its wording, but rather referred to the wording of the ḥadīth of Ḥafṣ ibn Maysarah, which is similar. ʿAṭāʾ was followed by (1): Sulaymān ibn ʿAmr ibn ʿUbayd al-ʿAtwārī—one of the Banū Layth, who was under the care of Abū Saʿīd—said: I heard Abū Saʿīd al-Khudrī say: I heard the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) say... and he mentioned it in a similar, abbreviated form, including the third addition. It was recorded by Aḥmad (3/11-12), Ibn Khuzaymah (p. 211), Ibn Abī Shaybah in "al-Muṣannaf" (13/176/16039), and from him by Ibn Mājah (4280), Ibn Jarīr in "al-Tafsīr" (16/85), Yaḥyá ibn Ṣāʿid in "Zawāʾid al-Zuhd" (p. 448/1268), and al-Ḥākim (4/585) who said: "Its isnād is authentic according to the conditions of Muslim!" and al-Dhahabī left it blank, but it is only ḥasan because it includes Muḥammad ibn Isḥāq, who explicitly stated the transmission. I say—after documenting this ḥadīth in a manner you may not find elsewhere, and clarifying that it is agreed upon by the two Shaykhs and others among the authors of "al-Ṣaḥīḥ" and "al-Sunan" and "al-Masānīd"—: it contains numerous and great benefits; among them is the intercession of righteous believers for their praying brothers who were admitted to the Fire due to their sins, and then for others who are lesser than them, varying according to the strength of their faith. Then Allāh, the Exalted, will graciously favor those believers who remain in the Fire, and He will remove them from the Fire without any deed they performed or good they presented. Some have mistakenly thought that the negated good implies the possibility of removing those who are not monotheists from the Fire! Al-Ḥāfiẓ said in "al-Fatḥ" (13/429):