“Whoever learns of a wrongdoing committed by his brother and conceals it, Allah will conceal him on the Day of Resurrection?” He replied, “Yes.” He said, “That is why I came.”

I say: Its narrators are trustworthy narrators used by Muslim, except that Makhul did not hear from Uqbah, as al-Hakim stated. Ahmad also narrated it through Ibn Jurayj, from Ibn al-Munkadir, from Abu Ayyub, from Maslamah ibn Makhlad, attributed to the Prophet, with the same wording. Its narrators are trustworthy, though there is disagreement as to whether Maslamah ibn Makhlad was a Companion.

The hadith also has another route from Uqbah ibn Amir with a different wording, which I have cited in the other book (1265). It also has a supporting narration from Abu Hurayrah, attributed to the Prophet, with the same wording. Ahmad (2/296, 500, and 514), al-Khatib (10/85), and Ibn Asakir (17/298/1) narrated it by way of Muhammad ibn Wasi, from Muhammad ibn al-Munkadir, from Abu Salih, from him.

I say: Its chain of transmission is authentic according to Muslim’s criteria. Suhayl ibn Abi Salih also corroborated him, narrating from his father, from Abu Hurayrah, with similar wording. Ahmad narrated it (2/388, 404, and 522), and its chain of transmission also meets Muslim’s criteria. Then I found it in Sahih Muslim (8/21), through this route, with the wording: “No servant conceals another servant in this world except that Allah will conceal him on the Day of Resurrection.” Al-Hakim included it as an omission from Muslim (4/383–384), but he was mistaken. Al-Amash also narrated it from Abu Salih in a hadith beginning: