2/ Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “Nothing of Paradise still remains on earth except three things: the plantation of ʿajwah dates, the awāq (ingots) that descend into the Euphrates every day as a blessing from Paradise, and the Stone.”
• Good–sound (ḥasan ṣaḥīḥ).
• He had earlier declared it weak in al-Ḍaʿīfah 4/104, no. 1600, and in Ḍaʿīf al-Jāmiʿ p. 710, no. 4927.
• He later retracted that verdict and authenticated it in al-Ṣaḥīḥah 7/302–305, no. 3111.

3/ Jabir ibn ʿAbd Allah (may Allah be pleased with them both) relates that the Prophet (peace and blessings be upon him) said: “When two men go to relieve themselves, each one must conceal himself from the other and they must not converse while attending to their need, for Allah detests that.”
• Sound (ṣaḥīḥ).

From Abu Saʿid al-Khudri (may Allah be pleased with him): “Two men must not hold a private conversation while answering the call of nature, each looking at the other’s private parts, for Allah detests that.”
• Sound due to corroboration (ṣaḥīḥ li-ghayrihi).

In another wording: “Two men should not go out together to relieve themselves, exposing their private parts and chatting, for Allah detests that.”
• Sound due to corroboration.

From Abu Hurayrah (may Allah be pleased with him): “Two men must not go out to the privy, sit there chatting while exposing their private parts, for Allah detests that.”
• Sound due to corroboration. Shaykh al-Albani had previously judged it weak in Ḍaʿīf al-Jāmiʿ p. 914, no. 6336; Tamām al-Minna pp. 58–59; Ḍaʿīf Sunan Abī Dāwūd no. 3; and Ḍaʿīf Sunan Ibn Mājah. He later retracted and authenticated it in Ṣaḥīḥ al-Targhīb wa-l-Tarhīb 1/175, no. 155, and in al-Ṣaḥīḥah 7/321–324, no. 3120.

4/ ʿAbd Allah ibn ʿUmar (may Allah be pleased with them both) reported that the Messenger of Allah (peace and blessings be upon him) ordered that the slaughter-knives be sharpened and kept out of sight of the animals, and that whoever slaughters should do so swiftly.
• Sound.
• Earlier ruled weak in Ghayat al-Marām pp. 40–41 and in Ḍaʿīf al-Jāmiʿ pp. 70–71, no. 494.
• Retracted and authenticated in Ṣaḥīḥ al-Targhīb wa-l-Tarhīb 1/529, no. 1076 (old Dar al-Maʿārif ed.); 1/631, no. 1091 (new ed.); and in al-Ṣaḥīḥah 7/356–360, no. 3130.

5/ Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Do not derive any benefit whatsoever from a carcass.”
• Sound due to corroboration.

A corroborating narration from ʿAbd Allah ibn ʿUkaim states: “Some of our elders from the Juhaynah tribe told us that the Prophet (peace and blessings be upon him) wrote to them: ‘Do not derive any benefit from a carcass.’”
• Sound.
• Shaykh al-Albani had first graded the Jabir route weak in al-Ḍaʿīfah 1/238–240, no. 118 (Dar al-Maʿārif), in Taḥdhīr al-Sājid p. 25 (footnote), and in Mishkāt no. 508. He then reversed his judgement and authenticated it in al-Ḍaʿīfah 1/240 (Dar al-Maʿārif) and in al-Ṣaḥīḥah 7/366–369, no. 3133.

6/ Abu Rimthah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “May Allah hit the mark through you, O son of al-Khattab.”
• Sound due to corroboration.

The narration comes with the following story: Al-Azraq ibn Qays said, “An imam of ours whose kunya was Abu Rimthah led us in prayer and said: ‘I prayed this very prayer—or one like it—behind the Prophet (peace and blessings be upon him). Abu Bakr and ʿUmar were standing in the first row on his right.’ A man who had caught the opening takbīr prayed with the Prophet until he finished, then the Prophet gave salām to his right and left until we could see the whiteness of his cheeks. He then turned away exactly as Abu Rimthah did. The man who had caught the opening takbīr stood up to complete his prayer, whereupon ʿUmar leapt toward him, seized him by the shoulder and shook him, saying, ‘Sit down, for the People of the Book were only destroyed because there was no pause between their prayers.’ The Prophet (peace and blessings be upon him) then raised his gaze and said, ‘May Allah hit the mark through you, O son of al-Khattab.’”
• Shaykh al-Albani had earlier classified it weak in Ḍaʿīf Abī Dāwūd and in Mishkāt al-Maṣābīḥ 1/306–307, but later authenticated it in al-Silsilah al-Ṣaḥīḥah 7/523–524.

7/ Al-Aswad ibn Sarīʿ (may Allah be pleased with him) said: “I was a poet, so I came to the Prophet (peace and blessings be upon him) and said, ‘O Messenger of Allah, I have composed poems praising Allah with eulogies and panegyrics, and I have praised you as well.’ He replied, ‘Your Lord loves praise—in another wording: loves to be praised. Recite what you have composed in praise of your Lord.’ So I began to recite my verses. A tall, bald man then asked permission to enter. The Prophet said to me, ‘Be quiet.’ The man entered, spoke for a while, and left. I resumed my recitation, but when the man returned the Prophet again silenced me, and the same happened two or three times. I asked, ‘Who is this man for whom you silence me?’ He said, ‘This is a man who dislikes falsehood—this is ʿUmar ibn al-Khattab.’”
• Good–sound (ḥasan ṣaḥīḥ).
• Shaykh al-Albani had earlier graded the entire report weak in Ḍaʿīf al-Adab al-Mufrad 55/342 and in al-Ḍaʿīfah 6/469–470, no. 2922, and he alluded to its weakness in Taḥrīm Ālāt al-Ṭarb p. 123. He later re-evaluated it and declared it sound in al-Ṣaḥīḥah 7/544–547.

8/ ʿAbd Allah ibn ʿAmr ibn al-ʿĀṣ (may Allah be pleased with them both) said: I heard the Messenger of Allah (peace and blessings be upon him) say, “There will be migration after migration. The best people on earth will be those who hold fast to the place of Abraham’s migration, while the worst of the earth’s inhabitants will remain behind: their own lands will spit them out, Allah Himself will loathe them, and the Fire will gather them together with the apes and swine.”
• Sound due to corroboration.
• The Shaykh had first ruled it weak in al-Ḍaʿīfah no. 3697, in Ḍaʿīf al-Jāmiʿ p. 479, no. 3259, and in the old abridged edition of Ḍaʿīf Abī Dāwūd. He subsequently upgraded it to “hasan” in his notes on Ibn Taymiyyah’s Manāqib al-Shām wa-Ahlīhā p. 82, footnote 2, and finally authenticated it in al-Ṣaḥīḥah 7/611–619, no. 3203.