The fourth: from al-Qasim, from her, with the same report. Al-Bayhaqi recorded it in al-Asmāʾ wa-l-Ṣifāt (p. 155) and in al-Shuʿab (2/459/1), through Abu Ghazārah Muhammad—that is, Ibn ʿAbd al-Rahman al-Taymi—who said: My father informed me from him.

I say: This is a weak chain of transmission. Abu Ghazārah is weak in hadith, and he is Muhammad ibn ʿAbd al-Rahman ibn Abi Bakr ibn ʿAbd Allah ibn Abi Mulaykah al-Taymi. His father, ʿAbd al-Rahman, is weak as well.

The hadith has a corroborating report from Jabir, attributed to the Prophet, with the same wording. Al-Bazzar recorded it in his Musnad (p. 239, its supplementary material), through Abu Uways, from Muhammad ibn al-Munkadir, from him. He said: “We know of no report transmitted in this manner except through this chain of transmission.” Al-Haythami said in al-Zawāʾid: “Good.”

1220 — “When Allah intends good for a servant, He hastens his punishment in this world; and when Allah intends evil for a servant, He defers the punishment for his sins until he meets Him on the Day of Resurrection.”

Al-Tirmidhi (2/64), Ibn ʿAdi (174/1 and 2), and al-Bayhaqi in al-Asmāʾ (p. 154) narrated it from Sinan ibn Saʿd—or Saʿid ibn Sinan—from Anas, attributed to the Prophet. Al-Tirmidhi said: “A good, singular hadith.”

I say: The narrators differed concerning this Saʿd: some said Saʿd ibn Sinan, while others reversed it, saying Sinan ibn Saʿd. The latter is correct according to al-Bukhari. Al-Hafiz said in al-Taqrib: “Truthful; he has singular narrations.”

It has a corroborating report from al-Hasan, from ʿAbd Allah ibn Mughaffal, attributed to the Prophet, with the same wording. Ibn Hibban (2455), Abu Nuʿaym in Akhbār Asbahān (2/274), and al-Bayhaqi (pp. 153–154) recorded it. Its narrators are trustworthy, but al-Hasan—meaning al-Basri—practised tadlis and narrated it using the ambiguous “from” formula.