100. “No Arab has any superiority over a non-Arab, nor a non-Arab over an Arab; no white person over a black person, nor a black person over a white person—except through taqwā (pious devotion). All people descend from Adam, and Adam was created from dust.” Al-Ṭaḥāwiyyah, 9th ed., p. 361, Athar 461. The Shaykh ﵀ said: “The report is ṣaḥīḥ, but attributing it to the Sunan is mistaken, for none of their compilers transmitted it; it is found only in the Musnad of Imām Aḥmad. I had once been uncertain about it, but Allah later enabled me to collect many of its chains, examine them, and establish that, taken together, they render the ḥadīth authentic.” See Ṣaḥīḥ al-Targhīb 2964, al-Ṣaḥīḥah 2700, and Ghāyat al-Marām 313.

101. “They killed him—may Allah kill them! Why did they not ask when they did not know? The cure for ignorance is to ask.” Al-Irwāʾ 105; see al-Naṣīḥah p. 39, Mishkāt 507, and Ṣaḥīḥ Abī Dāwūd 364–365.

102. “Whoever, on rising in the morning, says: ‘I am content with Allah as Lord, with Islam as religion, and with Muhammad as Prophet,’ I guarantee that I shall take him by the hand until I admit him into Paradise.” Ṣaḥīḥ al-Targhīb 657; al-Ṣaḥīḥah 2686. The Shaykh ﵀ said: “Al-Munādhirī cited it in al-Targhīb and said, ‘Al-Ṭabarānī narrated it with a ḥasan chain,’ and al-Haythamī said likewise in al-Majmaʿ. Al-Ḥāfiẓ Ibn Ḥajar, annotating the work, objected: ‘It contains Rushdīn, who is weak.’ I—al-Albānī, may Allah have mercy on him—initially followed him and therefore placed the report in Ḍaʿīf al-Targhīb; later it became clear to me that Rushdīn was not the sole transmitter. Check which printing of Ḍaʿīf al-Targhīb this concerns.”

103. “No servant is afflicted by anxiety or grief and then says: ‘O Allah, I am Your servant, son of Your servant, son of Your maidservant. My forelock is in Your hand; Your command over me is ever executed, Your decree for me is just. I ask You by every name that is Yours, which You have named Yourself with, revealed in Your Book, taught to any of Your creation, or kept unto Yourself in the knowledge of the unseen, that You make the Quran the spring of my heart, the light of my breast, the remover of my sorrow, and the dispeller of my anxiety’—without Allah removing his worry and sadness and replacing them with joy.” Al-Kalim al-Ṭayyib (Maʿārif) p. 124. The Shaykh ﵀ said: “The ḥadīth is authentic. I had once written the contrary in my notes on the aḥādīth of Sharḥ al-ʿAqīdah al-Ṭaḥāwiyyah, but later a lengthy, detailed study led me to affirm its soundness; it is to appear, Allah willing, in al-Ṣaḥīḥah, no. 199.” See also al-Targhīb 1822, Mishkāt 2452, al-Tawassul 31, Hidāyat al-Ruwāt 2387; and al-Ṭaḥāwiyyah, 8th ed., p. 44.

104. “A herald is dispatched at the time of every prayer and calls out: ‘O children of Adam, rise and extinguish from yourselves what you have ignited against yourselves.’ They rise, perform ablution, and their sins fall from their eyes; they pray, and what lies between the two prayers is forgiven. Then you kindle (sins) again in the interval. When the time for the first prayer arrives, he calls: ‘O children of Adam, rise and extinguish what you have ignited against yourselves.’ They rise, purify themselves, and pray, and what is between them is forgiven; and the same occurs at ʿAṣr, at Maghrib, and at ʿIshāʾ. They go to sleep while forgiven. He then said: ‘Some travel the night in goodness, and some travel the night in evil.’” Ṣaḥīḥ al-Targhīb 359; al-Ṣaḥīḥah 2520. The Shaykh ﵀ wrote in al-Ṣaḥīḥah: “Al-Haythamī made a gross error here… he thought the narrator was Abān ibn Abī ʿAyyāsh, who is abandoned according to al-Ḥāfiẓ, thus rendering the ḥadīth feeble. In fact, the isnād itself shows that the Abān in question is al-ʿAṭṭār. I had previously been misled by this in some of my works—please correct them. Check which of the Shaykh’s writings this concerns.”

105. “Aslam, Ghifār, and men from Muzayna and Juhayna are better than the two confederates Ghatafān and Banū ʿĀmir ibn Ṣaʿṣaʿa.” Al-Ṣaḥīḥah 3212. The Shaykh ﵀ said: “Know that I had earlier listed the ḥadīth in the Ḍaʿīfah because of the mention of ‘Banū ʿĀmir’ at its end; then I found a supportive narration… because of this corroboration I moved it to al-Ṣaḥīḥah.” (See where it appears in the Ḍaʿīfah.)

106. “O believing women, persevere in saying lā ilāha illā Allah and Allāhu akbar; do not become heedless, lest you be deprived of mercy.” Al-Ḍaʿīfah, no. 118, p. 240 (Maʿārif). The Shaykh ﵀ wrote: “At this number there used to be the ḥadīth ‘O believing women…’, but I later found a supporting, mawqūf report from ʿĀʾishah that carries the force of marfūʿ, so it is not appropriate to keep it here. I have discussed it in the pamphlet al-Radd ʿalā al-Taʿaqqub al-Ḥathīth.” See Mishkāt 2316, Hidāyat 2256, and al-Ḍaʿīfah under ḥadīth 83, p. 186.

107. “Whoever wishes to look at a man of the people of Paradise, let him look at al-Ḥusayn ibn ʿAlī.” Al-Ḍaʿīfah 4604. (Publisher’s note: The ḥadīth formerly appeared here but the Shaykh has transferred it to al-Ṣaḥīḥah 4003.)

108. “Whoever circumambulates the House seven times and then prays two rakʿahs receives a reward equivalent to freeing a slave.” Al-Ḍaʿīfah, ḥadīth 5097, vol. 11, p. 168. (In the Shaykh’s autograph the following note appears above this text: “The next ḥadīth, ‘Whoever performs ṭawāf…’, has been moved to al-Ṣaḥīḥah 2725.”)

109. “If two men enter into Islam and then abuse one another, one of them would leave Islam—namely, the wrongdoer—until he repents.” Al-Ḍaʿīfah, no. 5245. (Publisher’s note: The Shaykh wrote above the original manuscript, “Ḥadīth 5246 transferred to al-Ṣaḥīḥah 3294.”)

110. “The covenant of the Muslims is one; so, if an oppressor grants them security, do not betray it, for every traitor will have a banner by which he will be known on the Day of Resurrection.” Al-Ḍaʿīfah 3622; the ḥadīth is in al-Ṣaḥīḥah 3948.

Hadiths moved from authentication to classification as weak: