The second hadith

1/ Text: Abū Hurayrah (Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “Nothing on earth remains of Paradise except three things: the planting of the ʿajwah date-palm, awāq that descend into the Euphrates every day as a blessing from Paradise, and the Stone.” Graded: “ḥasan ṣaḥīḥ.”

2/ The Shaykh had previously declared it weak in al-Ḍaʿīfah (4/104 no. 1600) and in Ḍaʿīf al-Jāmiʿ (p. 710 no. 4927).

3/ He later retracted that judgment in al-Ṣaḥīḥah (7/302–305 no. 3111).

Shaykh al-Albānī said: “I had traced the hadith in the other book under no. (1600) for reasons I mentioned there, and because I did not at that time possess the Musnad of Isḥāq, which records it through a route other than that of al-Khaṭīb. Once it came into my hands I hastened to document it here, re-examining al-Khaṭīb’s chain and discussing its narrators at length. I hope I have been enabled to reach the correct verdict here; let it therefore be transferred from there.”

4/ Comment: In the place indicated in al-Ṣaḥīḥah the Shaykh explains how this hadith is to be harmonised with reports that appear to contradict it; see that discussion.

The third hadith

1/ Text: Jābir ibn ʿAbd Allah (Allah be pleased with both of them) related that the Prophet ﷺ said: “When two men relieve themselves, each one must keep out of the other’s sight, and they are not to speak while doing so, for Allah detests that.” Graded: “ṣaḥīḥ.”

• Abū Saʿīd al-Khudrī (Allah be pleased with him) reported that the Prophet ﷺ said: “Two people must not confer while both are defecating, each of them looking at his companion’s nakedness, for Allah detests that.” “Sound through external corroboration.”
• Another wording states: “Two men must not go out together to relieve themselves, exposing their private parts while talking, for Allah detests that.” “Sound through external corroboration.”
• And Abū Hurayrah (Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “Two people must not go out to the lavatory, sit and chat with their private parts uncovered, for Allah detests that.” “Sound through external corroboration.”

2/ The Shaykh had earlier graded it weak in Ḍaʿīf al-Jāmiʿ (p. 914 no. 6336), in Tamām al-Minnah (p. 58–59), in Ḍaʿīf Sunan Abī Dāwūd no. (3), and in Ḍaʿīf Sunan Ibn Mājah.

3/ He later reversed that verdict in Ṣaḥīḥ al-Targhīb wa-l-Tarhīb (1/175 no. 155) and in al-Ṣaḥīḥah (7/321–324 no. 3120).

Shaykh al-Albānī said: “Now that Ibn al-Qaṭṭān—may Allah reward him—has drawn our attention to this sound chain that does not pass through ʿIkrimah ibn ʿAmmār, it is obligatory to transfer the report from ‘Ḍaʿīf Abī Dāwūd’ to ‘Ṣaḥīḥ Abī Dāwūd,’ from ‘Ḍaʿīf al-Jāmiʿ’ to ‘Ṣaḥīḥ al-Jāmiʿ,’ from ‘Ḍaʿīf al-Targhīb’ to ‘Ṣaḥīḥ al-Targhīb,’ and from ‘Ḍaʿīf Ibn Mājah’ to ‘Ṣaḥīḥ Ibn Mājah.’ The wording found in Abū Dāwūd and elsewhere through ʿIkrimah is similar to the wording cited in the heading.”

4/ Comment: See the new edition of Ṣaḥīḥ al-Targhīb and record there the corresponding number in Ḍaʿīf Ibn Mājah.

The fourth hadith

1/ Text: ʿAbd Allah ibn ʿUmar (Allah be pleased with both of them) narrated that the Messenger of Allah ﷺ ordered that the blades be sharpened and that the slaughter be concealed from the animals, and said: “When one of you slaughters, let him dispatch it quickly.” Graded: “ṣaḥīḥ.”

2/ The Shaykh had formerly judged it weak in Ghāyat al-Marām (p. 40–41) and in Ḍaʿīf al-Jāmiʿ (p. 70–71 no. 494).

3/ He later authenticated it in Ṣaḥīḥ al-Targhīb wa-l-Tarhīb (1/529 no. 1076, old Maʿārif edition; in the new edition 1/631 no. 1091) and in al-Ṣaḥīḥah (7/356–360 no. 3130).

Shaykh al-Albānī said: “Note: Be aware that my evaluation of this hadith of Ibn ʿUmar has varied at different times for a variety of reasons. When I first traced it in Ghāyat al-Marām (p. 40–41) I deemed it weak on account of Ibn Luhayʿah’s inconsistency in its chain, as I showed there, following al-Ḥāfiẓ al-Mun-dhirī in his Targhīb (2/103–104). For that reason I placed it in ‘Ḍaʿīf al-Jāmiʿ.’
Then, when I compiled ‘Ṣaḥīḥ al-Targhīb,’ I noticed that its meaning is supported by numerous hadiths in the same chapter, so I did not think it proper to consign it to ‘Ḍaʿīf al-Targhīb’; rather, I entered it in ‘Ṣaḥīḥ al-Targhīb’ (1/529/1076, Maʿārif), grading it ‘ḥasan.’
Later, one of the brothers telephoned to ask about this discrepancy; I answered him as above and promised to review the matter when possible.
Now, by Allah’s grace, it has become clear to me once again that its chain is sound, for the narration of Qutaybah ibn Saʿīd from Ibn Luhayʿah enjoys the same reliability as the narrations of the ʿAbdallahs from him, as indicated earlier. To this is added other routes which I had not previously seen; though weak, they lend further support, and the heart is now fully at ease with the authenticity of the hadith. Accordingly, I have resolved to move it from ‘Ḍaʿīf al-Jāmiʿ’ to ‘Ṣaḥīḥ al-Jāmiʿ.’ Praise be to Allah for His facilitation, and I ask Him for still more of His bounty.
I mention this first to state the facts, second to discharge my responsibility, and third to acknowledge human frailty and incapacity, for our Lord has said: ‘They do not encompass anything of His knowledge except what He wills’ and ‘You have been given but little knowledge.’ Perhaps this will be a lesson for some novices in this science who rush into criticism and verdicts without any effort, research, or reflection—nothing but a passing whim! …”

The fifth hadith

1/ Text: Jābir (Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “Derive no benefit from a carcass whatsoever.” “Sound through external corroboration.”