The Shaykh—may Allah have mercy on him—said, after quoting the earlier report from Ibn ʿUmar, “Whoever wears a garment of notoriety in this world …”:
He stated: “This ḥadīth has a corroborating narration from Abū Dharr, traced back to the Prophet ﷺ with the wording, ‘Whoever puts on a garment of notoriety, Allah will turn away from him until he removes it, whenever he chooses to remove it.’ Ibn Mājah and Abū Nuʿaym recorded it; Abū Nuʿaym cites it in al-Ḥilyah, 4/190-191, through the chain of Wakīʿ ibn Miḥriz al-Nāji … and he comments, ‘Wakīʿ is the sole transmitter of it.’
I say: Wakīʿ himself is unobjectionable, as Abū Ḥātim and others affirmed, but his teacher ʿUthmān ibn Juhm is unknown—no one narrates from him except this very Wakīʿ, as al-Mīzān notes. Although Ibn Ḥibbān lists ʿUthmān among the trustworthy (7/202), that is in keeping with his well-known method. Hence al-Būṣīrī’s statement in al-Zawāʾid (fol. 218/1), “Its chain is sound,” is inaccurate—unless he intended “sound by virtue of corroboration,” which is defensible and may explain why al-Maqdisī included it in al-Aḥādīth al-Mukhtārah. Allah knows best.
Thus this is a ḥadīth the Shaykh first graded ḥasan, then later pronounced munkar.

(24) “No retaliation is due for a maʾmūmah, a jāʾifah, or a munqalah.” Ibn Mājah 2637; Ṣaḥīḥ Ibn Mājah (Maʿrifah), 2149; al-Ṣaḥīḥah 2190. The Shaykh initially ruled: “Ḥasan.”
Yet in al-Ḍaʿīfah 4841 he wrote: “Munkar.” He cited the chain as Ibn Mājah 2637 and Abū Yaʿlā in his Musnad (4/1580): Rushdīn ibn Saʿd → Muʿāwiyah ibn Ṣāliḥ → Muʿādh ibn Muḥammad al-Anṣārī → Ibn Ṣahbān → al-ʿAbbās ibn ʿAbd al-Muṭṭalib, traced back to the Prophet ﷺ.
I say: The isnād is weak and contains three defects, which the Shaykh listed. He then concluded: “The report is munkar, for it is authentically established—traced back to the Prophet—that ‘for a maʾmūmah and a jāʾifah the compensation is one-third of the blood-money’; see al-Irwāʾ 2287, 2293, 2294 from ʿAbdullāh ibn ʿAmr and others. Those narrations also state: ‘for a munqalah, fifteen camels,’ with a sound chain.” See Ḍaʿīf al-Jāmiʿ 6307.
Accordingly, this is a report the Shaykh first deemed weak in Ḍaʿīf Ibn Mājah, then later authenticated in Ṣaḥīḥ Mawārid al-Ẓamʾān.

(25) Ibn ʿUmar said: “There was no public story-telling (qiṣaṣ) in the time of the Messenger of Allah ﷺ, nor in the time of Abū Bakr, nor in the time of ʿUmar.” Ibn Mājah 3754. In Ṣaḥīḥ al-Mawārid 97–111 the wording is: “No one gave public exhortations in the time of the Messenger of Allah ﷺ, or of Abū Bakr, ʿUmar, or ʿUthmān; story-telling only began during the period of tribulation.” The Shaykh ruled: “Ṣaḥīḥ” (Taʿlīq ʿalā Ibn Mājah 2/410).

(Note)
(26) The Messenger of Allah ﷺ said: “I command you with three things and I forbid you from three: I command you to worship Allah without associating anything with Him, to hold fast to the rope of Allah all together and not be divided, and to obey the one whom Allah has placed over your affairs. And I forbid you from idle gossip, excessive questioning, and squandering wealth.” (Ṣaḥīḥ) al-Ṣaḥīḥah 685.
The Shaykh remarked: “Recorded by Ibn Ḥibbān 1543 …” and then produced his chain back to Abū Hurayrah. I say: The isnād is ṣaḥīḥ on Muslim’s conditions, and Muslim himself recorded it (5/130), as did Ibn Ḥibbān 3379 and Aḥmad (2/327, 360, 367) through additional routes from Sahl with similar wording. In Muslim’s text, however, the third command is missing; Aḥmad preserves it as: “and that you offer sincere advice to the one whom Allah has placed over your affairs.” It is also absent from al-Munzīrī’s abridgement of Muslim (no. 1236); it should be restored in a future edition, if Allah wills.
This is a ḥadīth the Shaykh thought “susceptible of a ḥasan grading” in Mishkāt al-Maṣābīḥ, yet later judged weak in Hidāyat al-Ruwāt.

(27) ʿUqbah ibn ʿĀmir reported: When the verse “So glorify the name of your Lord, the Most Great” (al-Wāqiʿah 56:74) was revealed, the Messenger of Allah ﷺ said: “Include it in your bowing.” And when “Glorify the name of your Lord, the Most High” (al-Aʿlā 87:1) was revealed, he said: “Include it in your prostration.” Narrated by Abū Dāwūd, Ibn Mājah, and al-Dārimī; see Mishkāt 879 and Hidāyat al-Ruwāt 840.
The Shaykh observed: “Its chain is potentially ḥasan; all the narrators are trustworthy except the transmitter from ʿUqbah—namely Iyās ibn ʿĀmir. Al-ʿAjlī said: ‘There is no harm in him,’ and Ibn Ḥibbān listed him among the trustworthy. Al-Ḥāfiẓ noted that Ibn Khuzaymah declared him sound, while al-Dhahabī wrote in the margin of his Talkhīṣ al-Mustadrak: ‘He is not strong.’”
I say: Al-Dhahabī contradicted himself, for when al-Ḥākim produced the ḥadīth (2/477) and said, “Its chain is ṣaḥīḥ,” al-Dhahabī agreed with him.
In Hidāyat al-Ruwāt the Shaykh writes: “I later graded it weak in Tamām al-Minnah, p. 190; see also Irwāʾ al-Ghalīl 334 and Ḍaʿīf Abī Dāwūd 152-153.” He likewise ruled it weak in Ḍaʿīf al-Mawārid, no. 48; cf. Ibn Mājah 887 and Abū Dāwūd 869. Thus the Shaykh first weakened this narration, then judged it ḥasan through corroboration.