I myself was one of those people when, in my book Irwāʾ (1/106–107), I cited al-Ḥāfiẓ’s grading of its chain as sound. My excuse is that at the time al-Ṭabarānī’s Muʿjam had not yet appeared in print, nor did I possess a photocopy of Musnad al-Shāmiyyīn. All praise is for Allah who guided us to this; we would never have been guided had Allah not so guided us.
Al-Silsilah al-Ḍaʿīfah – vol. 13, pp. 781–784

53 – Ḥadith of ʿAlī (may Allah be pleased with him). ʿAmmār came asking leave to enter upon the Prophet, peace and blessings be upon him, and he said, “Give him permission—welcome to the good and purified one.” It was recorded by al-Tirmidhī (3798), Ibn Mājah in the Introduction (146), al-Bukhārī in al-Adab al-Mufrad (1031), Aḥmad in the Musnad, al-Ḥākim in al-Mustadrak, and others. See also Mishkāt (6226), Hidāyat al-Ruāt (6187), and al-Ṣaḥīḥah under ḥadith 807, p. 448.

Shaykh al-Albānī, may Allah have mercy on him, said:
“If it is asked, ‘Since the version collected by all these compilers is the correct one, is the ḥadith therefore established?’ I reply: Certainly not—even though it was declared sound by al-Tirmidhī, al-Ṭabarī, al-Ḥākim, and al-Dhahabī, and rated ḥasan by Ibn Ḥajar in al-Iṣābah, whose judgment I once followed in my commentary on Mishkāt. It has now become clear to me that this conflicts with the rules of ḥadith criticism, which require uprightness and precision in every narrator. These qualities are lacking in Hāniʾ ibn Hāniʾ, who is unknown to the ḥadith scholars; only a few lenient authorities deemed him reliable.”
Al-Silsilah al-Ḍaʿīfah – under ḥadith no. 5594, p. 197

54 – Zaynab bint Kaʿb ibn ʿUjrah relates that al-Fariʿah bint Mālik ibn Sinān—sister of Abū Saʿīd al-Khudrī—told her that she came to the Messenger of Allah, peace and blessings be upon him, to ask permission to return to her family among the Banū Khudrah. Her husband had gone in pursuit of runaway slaves; when they reached the edge of al-Qadūm he caught up with them and they killed him. She said to the Messenger of Allah, peace and blessings be upon him, “May I return to my family? He has left me neither a dwelling that he owned nor any maintenance.” He replied, “Yes.” She continues: “I left, and when I was in the apartment—or perhaps in the mosque—he called me back, or ordered that I be brought to him, and said, ‘What did you say?’ So I repeated the story about my husband. He then said, ‘Remain in your house until the decree reaches its term.’ I therefore completed my waiting-period there: four months and ten nights. Later, during the caliphate of ʿUthmān ibn ʿAffān, he summoned me, asked me about it, and, on hearing the account, confirmed it and ruled accordingly.”

It was recorded by Abū Dāwūd (2300), al-Tirmidhī (1204), al-Nasāʾī (3528, 3529, 3530, 3532), and Ibn Mājah (2031). See Mishkāt al-Maṣābīḥ (3332) and Hidāyat al-Ruāt (3267).

The Shaykh judged the ḥadith weak in Irwāʾ (2131) but declared it sound in Ṣaḥīḥ Abī Dāwūd (2016) and elsewhere.

He, may Allah have mercy on him, said—under ḥadith 5597 of Al-Silsilah al-Ḍaʿīfah:
“The well-known ḥadith of Fariʿah found in the Sunan is authentic: the Prophet, peace and blessings be upon him, forbade her to leave and said, ‘Stay in your house until the decree reaches its term.’ It is documented in Irwāʾ (2131)….”

Important notice:
“In Irwāʾ I had initially considered Fariʿah’s isnād weak, but it later became clear to me that it is sound after I read Ibn al-Qayyim’s discussion and his proof of its authenticity—something I had not seen elsewhere. May Allah reward him. My conviction grew stronger when I learned that, alongside al-Tirmidhī, it was declared sound by Ibn al-Jārūd, Ibn Ḥibbān, al-Ḥākim, and al-Dhahabī, and before them by Muḥammad ibn Yaḥyā al-Dhuhlī, the trustworthy and eminent ḥāfiẓ. Ibn Ḥajar endorsed them in Bulūgh al-Marām, and Ibn Kathīr in his Tafsīr. As Ibn ʿAbd al-Barr states in al-Istīʿāb, the majority of the jurists of the major centres acted upon it. Some Companions did likewise, such as Ibn ʿUmar, who said, ‘A widow in her waiting-period is not to leave her husband’s house.’ ʿAbd al-Razzāq recorded this (12062) with a chain fulfilling the conditions of the two Ṣaḥīḥs, although other sound reports state the opposite.

“Yet when transmissions from the Companions differ, preference should be given to the view that accords with the ḥadith—especially when those who held the contrary view were reproved in their own time. ʿAbd al-Razzāq (12055) and al-Bayhaqī (7/436) likewise reported through two sound routes from al-Qāsim ibn Muḥammad that ʿĀʾishah, may Allah be pleased with her, used to allow a widow in her waiting-period to leave her home. Al-Qāsim said, ‘But the people rejected her view and held the opposite, so we do not leave the people’s view for hers!’ Al-Qāsim ibn Muḥammad—grandson of Abū Bakr al-Ṣiddīq and one of the jurists of Madinah—was ʿĀʾishah’s nephew, yet he did not adopt her position because it opposed that of the community, who were plainly the Companions of the Prophet, peace and blessings be upon him. Allah knows best.”
Al-Silsilah al-Ḍaʿīfah – under ḥadith no. 5597, pp. 207–209

***

55 – While discussing the defects in the ḥadith recorded by Abū Dāwūd whose wording is: “When one of you enters the morning he should say, ‘We have entered morning and the dominion belongs to Allah, Lord of all worlds. O Allah, I ask You for the good of this day—its victory, its help, its light, its blessing, and its guidance—and I seek refuge in You from the evil that is in it and the evil that comes after it.’ Then, when evening comes, he should say the like thereof,” the Shaykh, may Allah have mercy on him, said:
“This isnād is weak and rests on two defects… The second is the break between Shurayḥ and Abū Mālik. Ibn Abī Ḥātim said in al-Marāsīl, p. 60, quoting his father:”} }