The Shaykh, in the introduction to Ṣaḥīḥ al-Targhīb (Maʿārif ed.), p. 31, wrote: “I have omitted from that book a number of ḥadiths which, with the passage of time, I came to see as more deserving of inclusion in the other work—Ḍaʿīf al-Targhīb. Their numbers are as follows.” Among them he cited the number of the ḥadith just mentioned. See Ḍaʿīf al-Jāmiʿ nos. 6003 and 6324, al-Irwāʾ no. 55, Abū Dāwūd no. 29, al-Nasāʾī no. 34, and Mishkāt no. 354.

(10) “When any one of you ends his fast, let him do so with dates, for they are a blessing; but if he cannot find dates, then let him break it with water, for it is purifying.” Ṣaḥīḥ al-Targhīb, 2nd ed., no. 1069, where the Shaykh graded it ṣaḥīḥ. It is likewise in Ṣaḥīḥ al-Jāmiʿ no. 363 and Mishkāt no. 1990. The same report appears in Ḍaʿīf al-Targhīb (Maʿārif) no. 651 as one of the narrations the Shaykh removed from the Maʿārif printing of Ṣaḥīḥ al-Targhīb. See Ḍaʿīf al-Jāmiʿ no. 389, Ṣaḥīḥ Ibn Khuzaymah no. 2067, and Hidāyat al-Ruwāt no. 1931. It is found in the Sunan—Tirmidhī 658, Abū Dāwūd 2355, and Ibn Mājah 1699. The Shaykh commented: “It is weak; what is sound is the Prophet’s practice, namely breaking the fast with dates, and so on.” See al-Irwāʾ no. 922.

(11) From Umm Salamah (may Allah be pleased with her): The Messenger of Allah ﷺ used to fast most often on Saturday and Sunday, saying, “They are festival days for the polytheists, and I wish to differ from them.” Ṣaḥīḥ al-Targhīb, 2nd ed., no. 1041; also in Ṣaḥīḥ al-Jāmiʿ no. 4803 with the wording, “He fasted most often on Saturday and Sunday….” The narration occurs in Ḍaʿīf al-Targhīb (Maʿārif) no. 639, one of the reports the Shaykh deleted from the second edition of Ṣaḥīḥ al-Targhīb. See al-Ḍaʿīfah no. 1099, Ḍaʿīf Mawārid al-Ẓamʾān 112/941, Ibn Khuzaymah no. 2167, Mishkāt no. 2068, and Hidāyat al-Ruwāt no. 2010.

(12) “Allah detests every arrogant, overfed, boisterous trader in the markets—dead by night, a donkey by day—learned in worldly matters yet ignorant of the Hereafter.” Ṣaḥīḥ al-Targhīb, 2nd ed., no. 645; Ṣaḥīḥ al-Jāmiʿ no. 1878; and, as the Shaykh noted, al-Ṣaḥīḥah no. 195. It is also in Ḍaʿīf al-Targhīb (Maʿārif) no. 378, one of the narrations the Shaykh removed from Ṣaḥīḥ al-Targhīb. The report was likewise struck from al-Ṣaḥīḥah in the Maʿārif edition. See al-Ḍaʿīfah no. 2304 and Ḍaʿīf Mawārid no. 239/1975, p. 143.

(13) Zayd ibn Aslam said: “I saw Ibn ʿUmar praying with his buttons undone. I asked him about it and he replied, ‘I saw the Messenger of Allah ﷺ do that.’” Ṣaḥīḥ al-Targhīb, 2nd ed., no. 43. The same narration appears in Ḍaʿīf al-Targhīb (Maʿārif) no. 34 and is among those the Shaykh removed from Ṣaḥīḥ al-Targhīb.

(14) “Ask Allah for everything—even the strap of your sandal—for if Allah does not make it easy, it will never become easy.” Al-Ḍaʿīfah no. 21, p. 76 (Maʿārif). The Shaykh remarked: “Ibn al-Sunnī transmitted it with a ḥasan chain.” The report is also in al-Ḍaʿīfah no. 1363 (Maʿārif), where he wrote: “It is mawqūf; Abū Yaʿlā recorded it in his Musnad, and after completing a reading of the Musnad I did not find the report elsewhere traced back to the Prophet…. I likewise erred when I quoted it as marfūʿ under the preceding ḥadith—no. 21, p. 29, first edition.”

(15) Umm Salamah (may Allah be pleased with her) said: “The Messenger of Allah ﷺ never left my house without first (raising his gaze to the sky) and saying, ‘O Allah, I seek refuge in You lest I stray or be led astray, slip or cause someone else to slip, wrong or be wronged, behave ignorantly or have ignorance shown toward me.’” Al-Kalim al-Ṭayyib (3rd ed.) p. 59; transmitted by the four Sunan compilers. Tirmidhī graded it ḥasan ṣaḥīḥ, a judgement the Shaykh endorsed, affirming the chain’s soundness. In the Maʿārif printing he added, “But the phrase ‘raising his gaze’ is anomalous.” The narration is in al-Ṣaḥīḥah no. 3163, where the Shaykh wrote: “It may be useful to summarize its benefits as follows: Fourth, the addition ‘raising his gaze to the sky’ is not authentic….” Ibn Taymiyyah attributed this wording to the four, which is an obvious leniency, for none of them besides Abū Dāwūd mentions the raised gaze; al-Tibrīzī in Mishkāt likewise ascribed it to Ibn Mājah, which is sheer error—the phrase does not occur there. See Mishkāt no. 2442 and Hidāyat al-Ruwāt no. 2376. Note: In his takhrīj of the ḥadith in Al-Kalim al-Ṭayyib (Maʿārif) p. 60, the Shaykh stated that it appears in al-Ṣaḥīḥah no. 3193, but the correct reference is 3163.

(16) “Anger is from Satan, and Satan was created from fire; fire is extinguished only with water. Therefore, when one of you becomes angry, let him perform ablution.” Al-Kalim al-Ṭayyib (3rd ed.) p. 227. The Shaykh commented: “Aḥmad also narrated it, and in its chain is ʿUrwah ibn Muḥammad al-Saʿdī. A number of people reported from him, yet no one besides Ibn Ḥibbān deemed him reliable; even he said, ‘He would make mistakes.’ Al-Ḥāfiẓ stated in al-Taqrīb: ‘Acceptable—i.e. when corroborated; if his report has supporting evidence it is ḥasan, and Allah knows best.’” He then added in the Maʿārif edition of al-Kalim, pp. 168–169: “I subsequently traced it in al-Ḍaʿīfah no. 582 because we found no corroboration except with the wording ‘let him bathe’ instead of ‘let him perform ablution’, and its chain is unknown and weak; consult it if you wish.” See also Ḍaʿīf al-Jāmiʿ no. 1510, Mishkāt no. 5113, and Abū Dāwūd no. 4784.