(4) “Is there not a man who will grant a household—[that owns no milking animal]—a she-camel [from his own herd] that goes out each morning full of milk and returns each evening full of milk? Its reward is truly immense.” Al-Ṣaḥīḥah 3601.

The Shaykh (p. 1596) remarks: Notice—al-Suyūṭī placed the ḥadīth in his Ziyādah ʿalā al-Jāmiʿ al-Ṣaghīr with the wording, “that goes out in the morning with a breakfast and returns in the evening with a supper…,” and attributed it to Muslim. It is found neither in Muslim nor in any other source! The correct wording is that of Ṣaḥīḥ al-Jāmiʿ, no. 2653; please amend it. In Ṣaḥīḥ al-Jāmiʿ it reads:

“Is there not a man who will grant a household a she-camel that goes out in the morning with a breakfast and returns in the evening with a supper? Its reward is indeed immense.”

(5) “No man is to spend the night with a woman in a house unless he is her husband or a maḥram.” Recorded by Muslim from Jābir; Ṣaḥīḥ al-Jāmiʿ 7599. It also appears in al-Ṣaḥīḥah 3086 with the wording: “Hear me: let no man spend the night with a previously-married woman unless he is her husband or a maḥram.”

The Shaykh comments:
First alert: The phrase “a previously-married woman (imraʾah thayyib)” occurs in Ṣaḥīḥ Muslim, in Tārīkh Baghdād, and in one narration of al-Bayhaqī. Abū Yaʿlā and Ibn Ḥibbān record it as “a woman in a house,” whereas Ibn Abī Shaybah and al-Nasāʾī omit both “previously-married” and “in a house”—and that, too, is a route of al-Bayhaqī. The version in Muslim is probably the soundest, for it accords with the ḥadīth of Asmāʾ bint ʿUmays; Allah knows best.
Second alert: Al-Suyūṭī, through error or leniency, cited the narration with Abū Yaʿlā’s wording “in a house” in his supplement to al-Jāmiʿ al-Ṣaghīr and attributed it solely to Muslim; the same slipped into al-Fath al-Kabīr and into Ṣaḥīḥ al-Jāmiʿ. It should be corrected.

(6) “Whoever is troubled by these whisperings should say: ‘We believe in Allah and His Messenger’—‘three times’—and they will depart from him.” Ṣaḥīḥ al-Jāmiʿ 6587. The report is also in Ḍaʿīf al-Jāmiʿ 5872 with identical wording. The Shaykh explains in the footnote to Ḍaʿīf al-Jāmiʿ: the ḥadīth is sound except for the phrase “three times”. Hence I entered it in the Ṣaḥīḥ under no. 6587, but overlooked deleting that phrase there; it should therefore be removed.

(7) “Whoever, on entering the evening, says: ‘I am pleased with Allah as Lord, with Islam as religion, and with Muhammad as Prophet,’ it is a right upon Allah to make him pleased.” Ḍaʿīf al-Jāmiʿ 5735; also in the third edition of al-Kalim al-Ṭayyib, no. 24.

The Shaykh states: Al-Tirmidhī wrote, “ḥasan ṣaḥīḥ”; this is how it appears in the main manuscripts, whereas the Bulaq edition of Sunan al-Tirmidhī reads “ḥasan gharīb,” which is nearer the truth and is what al-Mundhirī quotes from him in al-Targhīb. The wording cited by the compiler appears in some copies of the Sunan, but al-Mundhirī rejected it—and rightly so, for the chain contains Saʿīd ibn al-Marzbān. Ibn Ḥajar says of him in al-Taqrīb, “weak, a mudallis,” and he narrates here with an ambiguous link.

The Shaykh adds (Kalim, Maʿārif ed.): I later traced the report in al-Ḍaʿīfah 5020, discussing it at length and affirming its weakness. Hence, in my notes to al-Kalim al-Ṭayyib I did not attempt to strengthen it by combining its two routes, especially given the divergence between their texts. The ḥadīth slipped into Ṣaḥīḥ al-Kalim al-Ṭayyib under no. 23 through my oversight—I ask Allah’s forgiveness—so it should be deleted. It has, in fact, been removed from the Maʿārif edition.

(8) “This religion will remain steadfast until there are twelve caliphs over you; the whole community will agree on each of them; all are from Quraysh; then widespread killing will follow.” Ṣaḥīḥ al-Jāmiʿ 7703—recorded by Aḥmad, Abū Dāwūd, al-Nasāʾī, and others from Jābir ibn Samurah; see al-Ṣaḥīḥah 375-376 and 963-964.

The same wording appears in Ḍaʿīf al-Jāmiʿ 6347. There the Shaykh writes: Attributing this complete text to anyone other than Abū Dāwūd is a mistake or a case of leniency, for the full wording is his alone. None of the other sources contain the two clauses “the whole community will agree on each of them” and “then widespread killing will follow”; both are objectionable additions. Therefore I placed the narration here. Without those two phrases it is authentic, which is why I cited it in the other work under no. 7703—though I neglected there to flag the interpolations, something that will, Allah willing, be rectified in the second edition.

(9) “The expiation for a vow—when it has not been specified—is the same as the expiation for an oath.” Ṣaḥīḥ al-Jāmiʿ 4488—recorded by Aḥmad and by the three (Abū Dāwūd, al-Tirmidhī, and al-Nasāʾī) from ʿUqbah ibn ʿĀmir; see al-Irwāʾ 2586.

The ḥadīth is also found in Ḍaʿīf al-Jāmiʿ, no. 5862, with the wording: “Whoever vows a vow and does not specify it, its expiation is the expiation for an oath.” The Shaykh notes: This statement is sound except for the words “and does not specify it.” For that reason I placed it among the ṣaḥīḥ narrations under no. 4488, but I failed there to delete that addition. It should therefore be removed, or the narration—including the extra phrase—should be transferred to the ḍaʿīf section.