Through al-Anbārī’s route, al-Daylamī narrated it (2/161), as did Ibn al-Muḥibb in The Attributes of the Lord of the Worlds (427/1). He said: “This meets al-Bukhārī’s criteria.”

I say: Jaʿfar ibn Muḥammad ibn Shākir was not included by al-Bukhārī, nor by any of the other six compilers. He was trustworthy. Al-Khaṭīb wrote his biography (7/185–187), as did Tahdhīb al-Kamāl, though it did not assign him any symbol. Al-Ḍiyāʾ also narrated it in Selections from What He Heard in Marw (127/1–2), through Abū Jaʿfar al-Baghdādī: Jaʿfar ibn Muḥammad narrated it to us, with the same chain.

I say: The chain of transmission is therefore authentic.

1927 — “Wrongdoing is of three kinds: wrongdoing that Allah does not leave unaddressed, wrongdoing that He forgives, and wrongdoing that He does not forgive. As for the wrongdoing that He does not forgive, it is associationism, which Allah does not forgive. As for the wrongdoing that He forgives, it is the servant’s wrongdoing in what lies between him and his Lord. And as for the wrongdoing that He does not leave unaddressed, it is the wrongdoing of servants against one another; Allah will then exact retribution from some of them for others.”

Abū Dāwūd al-Ṭayālisī recorded it in his Musnad (2/60–61, according to its arrangement), and Abū Nuʿaym narrated it from him in al-Ḥilyah (6/309): Al-Rabīʿ narrated to us from Yazīd, from Anas, attributed to the Prophet.

I say: This chain of transmission is weak because of Yazīd, who is al-Raqāshī; he is weak, as stated in al-Taqrīb. Al-Rabīʿ is Ibn Ṣubayḥ al-Saʿdī, Abū Bakr al-Baṣrī, truthful but poor in retention. Yet, in my view, the hadith is good, for it has a corroborating report from the Lady ʿĀʾishah, may Allah be pleased with her, attributed to the Prophet, with similar wording, and it contains an addition worded: