"authentic according to the conditions of Muslim." Al-Dhahabī agreed with him, and Al-Mundhirī confirmed it (3/290). This is what they said. However, Ibn Isḥāq was not included by Muslim except as a follower, and he is known to use ambiguous transmission; he has narrated it with ambiguity according to all of them. But he was followed by Ibrāhīm ibn Ṭahmān, who included it in his "Mashyakha" (158/105) from Al-ʿAlāʾ ibn ʿAbd al-Raḥmān with it, and the other narration and addition are his. Ibrāhīm ibn Ṭahmān is trustworthy, from the narrators of the two Shaykhs, thus the ḥadīth is authentic through him. Al-Dhahabī said in "al-Kāshif": "Among the leaders of Islam, and he had a tendency towards Murji'ah, but he was deemed trustworthy by Aḥmad and Abū Ḥātim." He was also followed by Ibn Abī Ḥāzim from Al-ʿAlāʾ with it in a shortened form. It was included by Ibn Abī ʿĀṣim in "al-Sunnah" (1/265/598). The ḥadīth has appeared in "the two Ṣaḥīḥs" and other sources through different chains from Abū Hurayrah with similar meanings in different wordings, and I have previously referenced some of them with numbers (153 and 532). I said: This ḥadīth came in the style of another sacred ḥadīth: "Indeed, Allāh ﷿ says on the Day of Judgment: O son of Adam! I was ill, but you did not visit Me. He will say: O Lord! How can I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant so-and-so was ill, but you did not..