As for what follows:
أما بعد –

Know that ʿilm (ie: the sciences of) al-ḥadīth is among the best of al-ʿulūm (ie: knowledge) after the Qurʾān.
فإن علم الحديث من أجل العلوم بعد القرآن،

And al-Saḥīḥayn (ie: al-Bukhārī and Muslim) are the most authentic of books after the Book of Allah and the Muslims are agreed upon the acceptance of the narrations present in these two books.
والصحيحان هما أصح الكتب بعد كتاب الله فقد اتفق المسلمون على تلقي ما فيهما بالقبول

But there are some narrations on which some ḥuffādh (ie: great memorizers and scholars of ḥadīth) such as al-Dāraquṭnī and others like him have critiqued.
وكان هناك أحاديث يسيرة انتقدها بعض الحفاظ كالدارقطني وغيره

I sought to read such narrations and our Shaykh Muḥammad al-Amīn al-Miṣrī, may Allah have mercy on him, used to present (expose) us with this subject and he presented (ie: taught) us with the book “al-Tattabuʿ wa ʿl-ilzāmāt” and I expressed my agreement (with its content).
كنت راغبا في دراسة هذه الأحاديث، وكان شيخنا محمد الأمين المصري رحمه الله يعرض علينا مواضيع، فعرض عليّ التتبع والإلزامات فوافقت على ذلك

He may Allah have mercy on him provided me with the images of his copy (of that book),
فأعارني رحمه الله نسخة مصورة

And he said: “Undhurhā (ie: look at this).”
وقال انظرها،

After having studied it I agreed with it and some reasons have prompted me to present this (such as):
فجئت بعد النظر فيها موافقا على الموضوع، وقد حملني على اختيار هذا الموضوع أمور:

1. My inclination to benefit from the study of the differences among the ḥuffādh in authenticating and weakening narrations,
1. الرغبة في الاستفادة من اختلاف الحفاظ في تصحيح الحديث وتضعيفه،

and how do they find taʿlīl (ie: the hidden defects) in the aḥadīth and determine if this ʿillah al-fādiḥah (ie: hidden defect detriments) the ḥadīth or not.
وكيف يتوصل الحفاظ إلى تعليل الحديث وما هي العلة القادحة وغير القادحة.

2. My desire to publish these books due to the vast benefit therein for the Muslims.
2. الرغبة في نشر هذين الكتابين لينتفع بهما المسلمون،

Benefits for which one may even pursue travel (to find and learn it).
فإن فيهما فوائد تشد لها الرحال.

3. The most important of aspects to me was that the (explanation regarding the) narrations of al-Ṣaḥīḥayn which were criticized should be known,
3. وهو أهمها عندي، التعرف على الأحاديث المنتقدة في الصحيحين،

because in our times some heads have been raised which cast doubts upon the Books of Sunnah and authenticate narrations which are in accordance to their desires.
إذ قد نبغ في عصرنا نابغة من ذوي الأهواء يتهجمون على كتب السنة فيصححون ما كان موافقا لأهوائهم

Even if it were ḍaʿīf (ie: weak) or mawḍūʿ (ie: fabricated),
وإن كان ضعيفا أو موضوعا

and weaken narrations which are not in accordance to their desires even if they (the narrations) were in al-Ṣaḥīḥayn.
ويضعفون ما لا يهوون وإن كان في الصحيحين.

And when it is said to the one who does this (against Ṣaḥīḥ al-Bukhārī and Muslim) that this ummah has accepted what is in al-Ṣaḥīḥayn,
وإذ قال القائل إن الأمة قد تلقت ما في الصحيحين بالقبول

So they respond saying: "(Look)! This is al-Dāraquṭnī (who criticised some of the aḥadīth of Ṣaḥīḥayn),
قالوا فهذا الدراقطني

and Abū Masʿūd al-Dimishqī,
وأبو مسعود الدمشقي

and Abū ʿAlī al-Jiyānī al-Ġassāni who have rectified (ie: or criticiʿed) upon al-Ṣaḥīḥayn.
وأبو علي الجياني الغساني قد استدركوا على الصحيحين،

Thus I preferred to enlist the words (ie: refutations) of Ahl al-ʿilm (ie: the people of knowledge regarding such criticism) as a response, along with these additional comments to make it known that most of al-istidrākāt (ie: additional comments) are levelled on its compilation and route and not about ʿaṣl al-matn (ie: its original content).
فأحببت أن أنقل لهولاء كلام أهل العلم في الإجابة عن هذه الاستدراكات ليعلموا أن غالب هذه الاستدراكات في الصناعة الحديثية ليست في أصل المتن

Muqbil b. Hādī al-Wādiʿī, al-Ilzāmāt wa ʿl-Tatabbuʿ 1/5
مقبل بن هادي الوادعي، الإلزامات والتتبع ١/٥
https://archive.org/details/kawasafi_hotmail_20150517/page/n4/mode/1up

@ilmtest [https://news.1rj.ru/str/ilmtest]

ʿAbd Allah b. Aḥmad b. Ḥanbal reported in Kitāb al-Sunnah:
قَالَ عَبْدُ اللَّهِ بْنُ أَحْمَد بْنِ حَنْبَلٍ فِي " كِتَابِ السُّنَّةِ ":

I (ʿAbd Allah) said to my father (ie: Imām Aḥmad): “There are people who claim that Allah doesn't speak with voice."
قُلْت لِأَبِي: إنَّ هَهُنَا مَنْ يَقُولُ إنَّ اللَّهَ لَا يَتَكَلَّمُ بِصَوْتِ

He replied: “O my son such people are Jahmiyyah Zanādiqah, their aim is to make taʿṭīl (ie: deny Allah's Attributes).”
فَقَالَ: يَا بُنَيَّ هَؤُلَاءِ جهمية زَنَادِقَةٌ إنَّمَا يَدُورُونَ عَلَى التَّعْطِيلِ

Ibn Taymiyyah, Majmūʿ al-Fatāwá 12/368
ابن تيمية، مجموع الفتاوى ١٢/٣٦٨
https://shamela.ws/book/7289/6418

@ilmtest [https://news.1rj.ru/str/ilmtest]

As for the extremism of the Rāfiḍah in love for ʿAlī which they exemplify in placing him in front of those whom the Messenger of Allah ﷺ and his Companions placed.
أيضاً حين رأوا غلو الرافضة في حب علي وتقديمه على ما قدمه رسول الله صلى الله عليه وسلم وصحابته عليه

Their claim is that ʿAlī had a partnership with the Prophet ﷺ in his Prophethood,
وادعاءهم له شركة النبي صلى الله عليه وسلم في نبوته،

and (they also claim that the Rāfiḍah Imāms) have knowledge of the unseen of when someone will give birth and similar false statements, and secret matters.
وعلم الغيب للأئمة من ولده وتلك الأقاويل والأمور السرية

These matters are gathered in that they are al-kaḏib (ie: lies), wa ʿl-kufr (ie: disbelief), extreme ignorance and stupidity.
التي جمعت إلى الكذب والكفر إفراط الجهل والغباوة

Ibn Qutaybah, al-Ikhtilāf fī ʾl-Lafdh wa ʾl-Radd ʿalá al-Jahmiyyah 1/54
لابن قتيبة، الاختلاف في اللفظ والرد على الجهمية ١/٥٤
https://shamela.ws/book/26460/39

@ilmtest [https://news.1rj.ru/str/ilmtest]

His statement: “If the number of those who have affirmed the reliability (of a narrator) is greater, it has been said that prioritizing their affirmation is more appropriate. This is obligatory as in the case of taʿāruḍ (ie: conflicting) aḥadīth and indicators.”
(قَوْله) فَإِن كَانَ عدد المعدلين أَكثر فقد قيل التَّعْدِيل أولى (وَاجِب كَمَا فِي تعَارض الْحَدِيثين والأمارتين

That which is ṣaḥīḥ (ie: correct) is that the criticism is given precedence (over the praise) due to what we have mentioned,
وَالصَّحِيح تَقْدِيم الْجرْح لما ذكرنَا

that is because the criticism is given precedence due to it containing additional information which is hidden (unknown) to the one who has issued the praise.
يَعْنِي لِأَن تَقْدِيم الْجرْح إِنَّمَا هُوَ لتَضَمّنه زِيَادَة خفيت على الْمعدل

And that, his deficiency and shortcomings are (still) present, even if those who praise him are more.
وَذَلِكَ مَوْجُود مَعَ زِيَادَة عدد الْمعدل ونقصه ومساواته

Therefore, even if a single person levelled a criticism against an individual and hundred others praised him, then the statement of the single person is given precedence.
فَلَو جرحه وَاحِد وعدله مائَة قدم قَول الْوَاحِد لذَلِك

Badr al-Dīn al-Zarkashī, al-Nukat ʿalá Muqadimmah Ibn ʿl-Ṣalāh 3/361 #244
بدر الدين الزركشي، النكت على مقدمة ابن الصلاح ٣/٣٦١ #٢٤٤
https://shamela.ws/book/5978/871

@ilmtest [https://news.1rj.ru/str/ilmtest]

And an example among these is the narration recorded By Muslim about ʿUmar (may Allah be pleased with him) kissing the stone.
ومن الأمثلة على ذلك حديث رواه مسلم في تقبيل عمر الحجر.

al-Dāraquṭnī said in al-Istadrākāt:
قال الدارقطني رحمه الله في الاستدراكات

“And (Imām) Muslim narrated it from al-Maqdamī from Ḥammād from Ayyūb from Nāfīʿ from Ibn ʿUmar from ʿUmar regarding him kissing the stone.
وأخرج مسلم عن المقدمي عن حماد عن أيوب عن نافع عن ابن عمر أن عمر قبل الحجر.

He said: And with regards to this ḥadīth there is a dispute between (it being transmitted from) Ayyūb and from Ḥammād b. Zayd
قال: وقد اختلف فيه على أيوب وعلى حماد بن زيد

And Musaddad al-Ḥawdī has narrated this connected (ie: mawṣūl) via Ḥammād (b. Zayd).
وقد وصله مسدد والحوضي عن حماد.

But Sulaymān and Abū Rabīʿ and ʿĀṣim opposed them and have narrated this from Ḥammād's route mursalan (ie: disconnected instead of mawṣūlan).
وخالفهم سليمان وأبو الربيع وعارم فأرسلوه عن حماد.

Ibn ʿUlayah said from Ayyūb that it has reached me about ʿUmar but Nāfīʿ was not in it.
قال ابن علية عن أيوب نبئت أن عمر ليس فيه نافع،

But the one authentic from ʿUmar is from the ḥadīth of Suwayd b. Ġaflah and ʿĀbis b. Rabīʿah and Ibn Sarjas from ʿUmar.”
ولكن عمر وهو صحيح من حديث سويد بن غفله وعابس بن ربيعة وابن سرجس عن عمر.

[End of al-Dāraquṭnī's words]
ا هـ كلام الدارقطني رحمه الله.

So Dāraquṭnī passes a ḥukm (ie: verdict) for this ḥadīth on its strength from three routes from ʿUmar,
فحكم الدارقطنى بصحة الحديث عن ثلاثة عن عمر

And he grades one of these routes to be weak based on the differing (between the muḥadithīn) surrounding the (grading of the) narrators.
وأعل طريقاً واحداً من اجل اختلاف الرواة

And al-Dāraquṭnī may Allah have mercy on him, himself says after mentioning this ikhtilāf (ie: difference of opinion among scholars):
على أن الدارقطني رحمه الله يذكر هذا الاختلاف ثم يقول:

“The saying of Ḥammād b. Zayd is more dear to me.”
وَقَوْلُ حَمَّادِ بْنِ زَيْدٍ أَحَبُّ إِلَى،

meaning: (the report from that route is) al-muttaṣal (ie: connected),
يعني المتصل

As it will come (in this book) in shāʾ Allah.
وسيأتي إن شاء الله.

Muqbil b. Hādī al-Wādiʿī, al-Ilzāmāt wa ʿl-Tatabbuʿ 1/6
مقبل بن هادي الوادعي، الإلزامات والتتبع ١/٦
https://archive.org/details/kawasafi_hotmail_20150517/page/n5/mode/1up

@ilmtest [https://news.1rj.ru/str/ilmtest]

And there are many aḥādīth on this from the Prophet ﷺ.
وَالْأَحَادِيثُ فِي ذَلِكَ كَثِيرَةٌ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

And Zayd b. Thābit said: “The husband is the Sayyid (ie: master) in the Book of Allah”
وَقَالَ زَيْدُ بْنُ ثَابِتٍ: الزَّوْجُ سَيِّدٌ فِي كِتَابِ اللَّهِ

and he read His words: {They found her master (sayyidahā) at the door (ie: her husband)} [12:25].
وَقَرَأَ قَوْله تَعَالَى {وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ}.

And ʿUmar b. al-Khaṭṭāb said: “Marriage is a form of servitude (slavery). So let each one of you consider to whom he entrusts his daughter (in servitude).”
وَقَالَ عُمَرُ بْنُ الْخَطَّابِ: النِّكَاحُ رِقٌّ فَلْيَنْظُرْ أَحَدُكُمْ عِنْدَ مَنْ يُرِقُّ كَرِيمَتَهُ.

And in al-Tirmiḏī and others, it is reported from the Prophet ﷺ that he said: “Treat your women well; they are like captives in your hands.”
وَفِي التِّرْمِذِيِّ وَغَيْرِهِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: {اسْتَوْصُوا بِالنِّسَاءِ خَيْرًا فَإِنَّمَا هُنَّ عِنْدَكُمْ عَوَانٌ}

The woman, in the presence of her husband, resembles a slave and a captive.
فَالْمَرْأَةُ عِنْدَ زَوْجِهَا تُشْبِهُ الرَّقِيقَ وَالْأَسِيرَ

Therefore, she should not leave his house without his permission,
فَلَيْسَ لَهَا أَنْ تَخْرُجَ مِنْ مَنْزِلِهِ إلَّا بِإِذْنِهِ

even if her father or mother or anyone other than her parents instruct her to do so, according to the consensus of al-aʿimmah (ie: the scholars).
سَوَاءٌ أَمَرَهَا أَبُوهَا أَوْ أُمُّهَا أَوْ غَيْرُ أَبَوَيْهَا بِاتِّفَاقِ الْأَئِمَّةِ.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 32/263
ابن تيمية، مجموع الفتاوى ٣٢/٢٦٣
https://shamela.ws/book/7289/15873

@ilmtest [https://news.1rj.ru/str/ilmtest]

al-jarḥ mufassar muqaddam ʿalá ʿl-taʿdīl al-mubham (ie: the criticism issued with an explanation is given precedence over the general praise),
الجرح المفسَّر مقدَّم على التعديل المبهم،

it is necessary that these principles are applied in the field of 'al-Jarḥ wa ʿl-Taʿdīl (ie: criticism and praise)'.
هذه القواعد لا بد من تطبيقها في ميدان الجرح والتعديل،

So for example, one day al-Albāni praised an individual, then it became clear to him that he is not deserving of the praise,
فمثلاً زكى الألباني يوماً من الأيام فلاناً، ثم تبين له أنه لا يستحق التزكية

so he said concerning him (he is a) Khārijī.
فقال عنه: خارجي،

Ibn Bāz one day praised so-and-so and then their mistakes became clear to him; so he said concerning them they are the callers to falsehood.
وابن باز في يوم من الأيام زكَّى فلاناً وفلاناً، وتبين له خطأهم فقال عنهم: دعاة باطل،

Then come the people of falsehood and spread his praise and bury the criticism!
يأتي أهل الباطل ويشيعون تزكيته ويدفنون الجرح!

Let us assume that Ibn Bāz and al-Albāni continued in their praise of him up until they passed away.
لو فرضنا أنَّ ابن باز والألباني استمروا على التزكية إلى أن ماتوا؛

And they do not have anything except these praises.
ما عندهم إلا هذه التزكية،

Are the people obliged to accept their praises and close their eyes and make their intellect redundant concerning the mistakes of such and such who have been praised by al-Albāni or Ibn Bāz, (while) the mistakes are wādiḥ (ie: clear) and the criticism is wādiḥ?
هل يلزم الناس أن يأخذوا بتزكيتهم ويغمضون عيونهم ويقفلوا عقولهم عن أخطاء فلان وفلان الذين زكَّاهم الألباني أو ابن باز؛ الأخطاء واضحة، والجرح واضح؟!

So is it allowed for a Muslim to cling on to the praise of such and such whilst the criticism is clear concerning the one who has been praised?
فهل يجوز لمسلم أن يتعلق بتزكية فلان وفلان، والجرح واضح في هذا المزكَّى؟

al-jarḥ wādiḥ (ie: the criticism is clear).
الجرح واضح.

Rabīʿ b. Hādī al-Madkhalī / ربيع بن هادي المدخلي
http://www.rabee.net/?p=4588

@ilmtest [https://news.1rj.ru/str/ilmtest]

{In them are women limiting [their] glances} [55:56]
{فِيهِنَّ قَاصِرَاتُ الطَّرْفِ}

Lowering their gaze, not looking at any besides her husband,
غَاضَّاتُ الْأَعْيُنِ، قَصَرْنَ طَرْفَهُنَّ عَلَى أَزْوَاجِهِنَّ لَا يَنْظُرْنَ إِلَى غَيْرِهِمْ.

nor will they (even) desire any besides them.
وَلَا يُرِدْنَ غَيْرَهُمْ.

Ibn Zayd said: She will say to her husband:
قَالَ ابْنُ زَيْدٍ: تَقُولُ لِزَوْجِهَا:

“By the Might of my Lord, I have not seen within paradise anything more beautiful than you.
وَعِزَّةِ رَبِّي مَا أَرَى فِي الْجَنَّةِ شَيْئًا أَحْسَنَ مِنْكَ،

Praise be to Allah who has made you my husband and who has made me your wife.”
فَالْحَمْدُ لِلَّهِ الَّذِي جَعَلَكَ زَوْجِي وَجَعَلَنِي زَوْجَتَكَ.

Abū Muḥammad al-Baġawī, Maʿālim al-Tanzīl fī Tafsīr al-Qurʾān 7/453
أبو محمد البغوي، معالم التنزيل في تفسير القرآن ٧/٤٥٣
https://shamela.ws/book/41/3058

@ilmtest [https://news.1rj.ru/str/ilmtest]

al-Ḥāfidh Abū ʿAbd Allah al-Ḥākim said: I heard Muḥammad b. Ṣāliḥ b. Hānī say: I heard the Imām of the Imāms, Abū Bakr Muḥammad b. Isḥāq b. Khuzaymah say:
قَالَ الْحَافِظ أَبُو عبد الله الْحَاكِم سَمِعت مُحَمَّد بن صَالح بن هَانِيء يَقُول سَمِعت إِمَام الْأَئِمَّة أَبَا بكر مُحَمَّد بن إِسْحَاق بن خُزَيْمَة يَقُول

“Whoever does not affirm that Allah is above His ʿArsh (ie: Throne),
من لم يقر بِأَن الله على عَرْشه

ascended over His seven heavens,
اسْتَوَى فَوق سبع سمواته

and is distinct from His creation,
بَائِن من خلقه

he is a kāfir (ie: disbeliever).
فَهُوَ كَافِر

He should be called to repent;
يُسْتَتَاب

if he repents (he is fine),
فَإِن تَابَ

otherwise his neck should be struck and he should be thrown onto a garbage heap so that the people of the Ahl al-Qiblah wa Ahl al-Ḏimmah (ie: the Muslims and the non-Muslims under the protection of the Muslims in the Muslim lands) do not suffer from his foul smell.”
وَإِلَّا ضربت عُنُقه وَأُلْقِي على مزبلة لِئَلَّا يتَأَذَّى بريحته أهل الْقبْلَة وَأهل الذِّمَّة

al-Ḏahabī, al-ʿUlū li ʾl-ʿAlī al-Ġaffār 1/207 #528
الذهبي، العلو للعلي الغفار ١/٢٠٧ #٥٢٨
https://shamela.ws/book/6463/193

@ilmtest [https://news.1rj.ru/str/ilmtest]

ʿAbd al-Malik (b. Ḥabīb) reported: And it has reached me that when ʿUthmān b. ʿAffān (may Allah be pleased with him) married Nāʿilah b. al-Farāfiṣah, she came with al-Aḥwaṣ al-Kalbī and he brought her from al-Shām (ie: great Syria).
قال عبد الملك [بن حبيب]: وبلغني عن عثمان بن عفان [أنه] لما تزوج نائلة بنت الفرافصة أتت مع الأحوص الكلبي، أتى بها من الشام.

And she was taken to (ʿUthmān's) house at night where al-majlis (ie: the sitting room) was prepared for her.
فأدخلت داره ليلاً وقد هيئ لها المجلس.

So she took her seat and groomed herself while ʿUthmān was (waiting) in the masjid after he had performed ʿIshāʾ prayer.
فلما أخذت مجلسها وأصلح من شأنها -وعثمان في المسجد قد صلى العشاء الآخرة-

One of his female slaves came to inform him (to meet his wife) by saying: “If you finish your prayer go back to your family.”
أتته مولاةٌ له فأذنته بها وقالت: (إن قضيت صلاتك فانصرف إلى أهلك!).

So he stood up and when he entered upon her he gave her the salām (ie: said "al-salamu ʿalaykum).
فقام حتى دخل عليها فسلم

Then he took his seat, and she returned his greeting.
ثم جلس في فراشه فردت عليه السلام.

Then ʿUthmān said to her: “I do not know whether you should come near me or I should come near you?”
فقال لها عثمان: (ما أدري! تقومين إلينا أم نقوم إليك؟)

She replied: “By Allah, I did not travel to you in a month's journey from my family in order to burden you traveling from one side of the house to another!
فقالت: (والله ما سرت إليك مسيرة شهرٍ من أهلي وأنا أريد أن تعنى إلى عرض هذا البيت!

Rather I will rise and come to you with dignity.”
بل أقوم إليك وكرامةً).

ʿAbd al-Malik b. Ḥabīb, Adab al-Nisāʾ 1/159 #39
عبد الملك بن حَبِيب، أدب النساء ١/١٥٩ #٣٩
https://shamela.ws/book/26808/24

@ilmtest [https://news.1rj.ru/str/ilmtest]

wa ʿl-tasmiyyah (ie: saying “bismillah before making ġusl) is obligatory according to our (Ḥanbalī) maḏhab, as in the case of wuḍūʾ.
والتسميَة على المذهب واجبة كالوُضُوء

There is no naṣṣ (ie: text from the Book and the Sunnah) concerning that but they said: ”it is obligatory in the case of wuḍūʾ, so it is awlá (ie: more so) in the case of al-ġusl,
وليس فيها نَصٌّ، ولكنَّهم قالوا: وَجَبَتْ في الوُضُوء فالغُسْلُ من باب أولى،

because that is ṭahārah akbar (ie: a greater purification)."
لأنَّه طهارة أكبر.

wa ʿl-ṣaḥīḥ (ie: but the correct view) is that it is not obligatory in the case of either al-wuḍūʾ or al-ġusl.
والصَّحيح كما سبق أنها ليست بواجبة لا في الوُضُوء، ولا في الغُسْل.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, al-Sharḥ al-Mumtīʿ ʿalá Zād al-Mustaqnīʿ 1/358
ابن عثيمين، الشرح الممتع على زاد المستقنع ١/٣٥٨
https://shamela.ws/book/10649/355

@ilmtest [https://news.1rj.ru/str/ilmtest]

And al-Dāraquṭnī also said in al-Tatabbuʿ:
وقال الدارقطني أيضاً في التتبع:

“And Bukhārī narrated the narration from ʿImrān b. Ḥiṭṭān from Ibn ʿUmar from ʿUmar regarding wearing silk.
وأخرج البخاري حديث عمران بن حطان عن ابن عمر عن عمر في لبس الحرير،

And ʿImrān is matrūk for having sūʾ ʿal-iʿtiqād (ie: bad doctrinal belief) and some filthy opinions,
وعمران متروك لسوء اعتقاده وخبث رأيه

and this narration from ʿUmar is established based on various routes.” [end of al-Dāraquṭnī's words]
والحديث ثابت من وجوه عن عمر. أهـ.

And he mentions the ḥadīth from a route which has weakness based on al-ʿulū.
هذا وقد يكون الحديث ثابتاً لديهما بنزول فيخرجان الحديث من طريق أخرى فيها بعض الضعف من العلو.

al-Nawawī may Allah have mercy on him quoting Ibn ʿl-Ṣalāh said:
قال النووي رحمه الله ناقلاً عن ابن الصلاح:

And it was narrated to us from Saʿīd b. ʿAmr al-BarzaʿI that he came to Abū Zurʿah al-Rāzī and mentioned Ṣaḥīḥ Muslim and his (Abū Zurʿah's) inkār (ie: dismissal) of the narration (which Imām muslim took in his ṣaḥīḥ) from Asbāṭ b. Naṣr, and Quṭan b. Nusayr and Aḥmad b. ʿĪsá al-Miṣrī.
روينا عن سعيد بن عمرو البرذعى أنه حضر أبا زرعة الرازي وذكر صحيح مسلم وانكار أبي زرعة عليه روايته فيه عن اسباط بن نصر وقطن بن نسير وأحمد بن عيسى المصرى

And he also said: “This (if not done) would pave way for the Ahl al-Bidʿah whom when we refute with a narration they would (try to counter our refutation by finding an excuse in saying) this is not in the Ṣaḥīḥ (of Bukhārī and Muslim).”
وأنه قال أيضا يطرق لاهل البدع علينا فيجدون السبيل بأن يقولوا اذا احتج عليهم بحديث ليس هذا في الصحيح

Saʿīd b. ʿAmr said: So when I returned to Naysābūr I mentioned the inkār of Abū Zurʿah to Muslim.
قال سعيد بن عمرو فلما رجعت إلى نيسابور ذكرت لمسلم انكار أبي زرعة

And he told me: “What you say is right and I did use narrations of Asbāṭ, Quṭn and Aḥmad.
فقال لي مسلم انما قلت صحيح وانما أدخلت من حديث اسباط وقطن وأحمد

At times when authentic narrators narrate from their teachers; I have those narrations from those very teachers but from an ʿālī (ie: superior way that has a shorter chain and I use that) even if (often) I have (the same) narrations from narrators more stronger and trustworthy than them but via nāzil (ie: a longer chain).
ما قد رواه الثقات عن شيوخهم الا أنه ربما وقع إلى عنهم بارتفاع ويكون عندي من رواية أوثق منهم بنزول

So I indulge in opting them (the one's which come via a shorter chain and leave the longer chain even if may have stronger narrators in them)
فأقتصر على ذلك

And the ʿaṣl of such narrations are maʿrūf (ie: well-known) to come from al-thiqāt (ie: the stronger route of narrators so it does not really affect the authenticity of the text).” [end of al-Nawawī's transmission]
وأصل الحديث معروف من رواة الثقات ا هـ.

And likewise has been mentioned by al-Ḥāfidh Ibn Rajab in his Sharḥ ʿIlal at-Tirmiḏī p. 479.
وذكر نحو هذا الحافظ ابن رجب في شرح علل الترمذي ٤٧٩.

Muqbil b. Hādī al-Wādiʿī, al-Ilzāmāt wa ʿl-Tatabbuʿ 1/6
مقبل بن هادي الوادعي، الإلزامات والتتبع ١/٦
https://archive.org/details/kawasafi_hotmail_20150517/page/n5/mode/1up

@ilmtest [https://news.1rj.ru/str/ilmtest]

(Dāwūd b. ʿAlī) was a scholar with an independent maḏhab.
وكان صاحب مذهب مستقل،

And a large group of people followed that (maḏhab) and they were known as al-Dhāhiriyyah.
وتبعه جمع كثير يعرفون بالظاهرية

Ibn Khallikān, Wafiyyāt al-ʿAyān 2/255
ابن خلكان، وفيات الأعيان ٢/٢٥٥
https://shamela.ws/book/1000/728

@ilmtest [https://news.1rj.ru/str/ilmtest]

And al-Shaykh Shams al-Dīn Ibn al-Qayyim said:
وَقَالَ الشَّيْخُ شَمْسُ الدِّينِ بْنُ الْقَيِّمِ:

This ḥadīth of Umm Salamah indicates that women do not have to undo their hair in order to do ġusl following al-janābah.
حَدِيث أُمِّ سَلَمَةَ هَذَا يَدُلّ عَلَى أَنَّهُ لَيْسَ عَلَى الْمَرْأَة أَنَّ تَنْقُض شَعْرهَا لِغُسْلِ الْجَنَابَة،

The scholars were agreed on this point,
وَهَذَا اِتِّفَاق مِنْ أَهْل الْعِلْم،

except for the reports narrated from ʿAbd Allah b. ʿAmr and Ibrāhīm al-Nakhaʿī who said that she has to undo it,
إِلَّا مَا يُحْكَى عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو وَإِبْرَاهِيمَ النَّخَعِيِّ أَنَّهُمَا قَالَا تَنْقُضهُ،

but we do not know of anyone else who agrees with them.
وَلَا يُعْلَم لَهُمَا مُوَافِق.

Ibn al-Qayyim, Tahdīb Sunan Abī Dāwūd 1/105
ابن القيم، تَهْذِيْبُ سُنَنِ ١/١٠٥
https://old.shamela.ws/rep.php/book/730

@ilmtest [https://news.1rj.ru/str/ilmtest]

And secondly: if a man approaches his wife (for intimacy), he should be good to her (ie: to arouse her),
والثاني: أنه إذا أتى أهله فقد أحسن إلى أهله،

because a woman has desires just like a man.
لأن المرأة عندها من الشهوة ما عند الرجل،

She desires a man just as he desires her.
فهي تشتهي الرجل كما يشتهيها،

So, when he approaches her kindly, it is considered a form of ṣadaqah (ie: charity).
فإذا أتاها صار محسناً إليها وصار ذلك صدقة

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Sharḥ al-Arbaʿīn al-Nawawī 1/257
ابن عثيمين، شرح الأربعين النووية ١/٢٥٧
https://shamela.ws/book/21812/256

@ilmtest [https://news.1rj.ru/str/ilmtest]

al-Shāfiʿī said: If a (husband) has intercourse with his wife without fully inserting his penis into her vagina and does not ejaculate, then he is not required to perform al-ġusl (ie: the ritual bath).
(قَالَ الشَّافِعِيُّ): وَلَوْ نَالَ مِنْ امْرَأَتِهِ مَا دُونَ أَنْ يُغَيِّبَهُ فِي فَرْجِهَا وَلَمْ يُنْزِلْ لَمْ يُوجِبْ ذَلِكَ غُسْلًا

al-ġusl is only obligatory if he inserts his penis into her vagina or anus.
وَلَا نُوجِبُ الْغُسْلَ إلَّا أَنْ يُغَيِّبَهُ فِي الْفَرْجِ نَفْسِهِ أَوْ الدُّبُرِ

As for her mouth or other parts of her body, a ritual bath is not required unless he ejaculates.
فَأَمَّا الْفَمُ أَوْ غَيْرُ ذَلِكَ مِنْ جَسَدِهَا فَلَا يُوجِبُ غُسْلًا إذَا لَمْ يُنْزِلْ

al-Shāfīʿī, al-Umm 1/53
الشافعي، الأم ١/٥٣
https://shamela.ws/book/1655/38

@ilmtest [https://news.1rj.ru/str/ilmtest]

[Ḥasan Ṣaḥīḥ] On the authority of Abū Saʿīd al-Khudrī (may Allah be pleased with him): A man (with his daughter) came to the Messenger ﷺ and said: “This daughter of mine is refusing to get married.”
[حسن صحيح] وعن أبي سعيدٍ الخدريِّ رضي الله عنه قال: أتى رجلٌ بابْنَتِه إلى رسول الله - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -، فقال: إنَّ ابنتَي هذهِ أبَتْ أنْ تَتَزوَّجَ؛

So the Messenger ﷺ said to her: “aṭayʿī abāk (ie: obey your father).”
فقال لها رسولُ الله - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -: "أطيعي أباك".

So she said: “I swear by the One who has sent you with the truth, I will not get married until you tell me the rights of the husband over the wife.”
فقالتْ: والَّذي بعَثَك بالْحَقِّ لا أتزَوَّجُ حتى تُخْبِرَني ما حَقُّ الزوجِ على زوْجَتِه؟

(The Prophet ﷺ) said: “The rights of the husband over his wife is:
قال: "حقُّ الزوجِ على زوْجَتِه؛

lau kānat bihi qurḥah falaḥasathā (ie: had he had an injury to his body which emitted blood and she had to lick it off with her mouth),
لو كانَتْ بِه قُرْحَةٌ فلَحَسَتْها،

or his nostrils spread pus or blood and then she swallowed it (ie: by not being able to clean it any other way),
أوِ انْتَثَر مِنْخَراهُ صَديداً أوْ دَماً ثمَّ ابْتَلَعَتْهُ

mā addat ḥaqqah (ie: you still would not have given your husband his due rights).”
ما أدَّتْ حَقَّه".

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Tarġīb wa ʿl-Tarhīb 2/413 #1934
محمد ناصر الدين الألباني، صحيح الترغيب والترهيب ٢/٤١٣ #١٩٣٤
https://shamela.ws/book/179/1045

@ilmtest [https://news.1rj.ru/str/ilmtest]

Question: “Is it permissible for a rajul (ie: man) to marry a second wife without the ʿilm (ie: knowledge) of the first one (ie: wife) even though he promised the first one (that he would) not to marry (a second)?”
نص السؤال: هل يجوز للرجل أن يتزوج امرأة أخرى بدون علم زوجته الأولى علما ًبأنه تعاهد للأولى على ألا يتزوج عليها؟

Answer: If he promised her (that he would not marry a second), then he has to fulfill (his promise. (Allah the Exalted said): {O you who believe! Fulfill (your) obligations} [5:1]
نص الإجابة: إذا تعهّد لها يجب أن يفي: " يَا أَيُّهَا الَّذِينَ آَمَنُوا أَوْفُوا بِالْعُقُود " {المائدة:1}،

And the Prophet ﷺ said: “The stipulations most ennoscriptd to be abided by are those which you are given the right to enjoy the women's private parts (ie: the stipulations of the marriage contract).”
والّنبي - صلّى الله عليه و على آله و سلم - يقول: " إنّ أحقّ ما وفّيتم به من الشّروط ما استحللتم به الفروج "

Or words to that effect.
أو بهذا المعنى،

So if he promised her that he would not marry (a second wife) then upon him is to abide by it and it is obligated on him not to marry (a second wife). Yes.
فإذا إلتزم لها فيجب أن يفي أن لا يتزوج عليها. نعم.

Q: “What if he did not promise her (that he would not marry a second)?”
س: و إذا لم يتعهد؟

A: And if he did not promise her, then for him is to marry.
وإذا لم يتعهد فله أن يتزوج.

From the tape: Questions from Briṭain.
من شريط: (أسئلة البريطانيين).

25th Ḏū ʿl-Ḥijjah 1433H.
25 ذو الحجة 1433هـ

Muqbil b. Hādī al-Wādiʿī / مقبل بن هادي الوادعي
http://muqbel.net/fatwa.php?fatwa_id=2870

@ilmtest [https://news.1rj.ru/str/ilmtest]

If the Jews were to establish a state in al-ʿIrāq or elsewhere, al-Rāfiḍah (Shīʿah) would be their greatest allies.
وَكَذَلِكَ إِذَا صَارَ الْيَهُودُ دَوْلَةً بِالْعِرَاقِ وَغَيْرِهِ تَكُونُ الرَّافِضَةُ مِنْ أَعْظَمِ أَعْوَانِهِمْ

This is because they have always shown loyalty to al-kuffār (ie: the disbelievers), including al-mushrikīn (ie: the polytheists),
فَهُمْ دَائِمًا يُوَالُونَ الْكُفَّارَ مِنَ الْمُشْرِكِينَ

wa ʿl-Yahūd wa ʿl-Naṣṣārá (ie: the Jews, and Christians),
وَالْيَهُودِ وَالنَّصَارَى،

and they assist them in fighting and opposing the Muslims.
وَيُعَاوِنُونَهُمْ عَلَى قِتَالِ الْمُسْلِمِينَ وَمُعَادَاتِهِمْ.

Ibn Taymiyyah, Minhāj al-Sunnah al-Nabawiyyah 3/378
ابن تيمية، منهاج السنة النبوية ٣/٣٧٨
https://shamela.ws/book/927/1580

@ilmtest [https://news.1rj.ru/str/ilmtest]

Muḥammad b. Sīrīn reported: “ʿAbd Allah b. ʿUmar b. al-Khaṭṭāb (may Allah be pleased with him) sometimes began with sexual intercourse before eating when breaking his fast.”

قال عبد الملك [بن حبيب]: وحدثني عبد الله بن القاسم عن السري بن يحيى بن محمد بن سيرين أنه قال: (كان عبد الله بن عمر بن الخطاب ربما بدأ بالجماع قبل الطعام إذا أفطر من صيامه).

ʿAbd al-Malik b. Ḥabīb, Adab al-Nisāʾ 1/178
عبد الملك بن حَبِيب، أدب النساء ١/١٧٨
https://shamela.ws/book/26808/43

@ilmtest [https://news.1rj.ru/str/ilmtest]

And from the characteristics al-Miṣriyīn al-maḥmūdah (ie: that are praiseworthy of the Egyptians),
ومن طباع المصريين المحمودة ـ

and they are a lot -
وما أكثرها ـ

is that when al-ḥaq (ie: the truth) becomes clear to the subordinate he does not think about the way of his leader and his iʿtiqād (ie: leader's creed).
أن المرؤوس إذا ظهر له الحق لا يفكر في مذهب الرئيس واعتقاده

Rather he totally accepts al-ḥaq even if it means going against his leader.
بل يتلقى الحق بالقبول وإن خاف رئيسه،

And that is why during the sermons the people used to repent to Allah and openly declare their repentance from al-shirk wa ʿl-bidʿah (ie: polytheism and innovation).
ولذلك كان الناس في أثناء الوعظ يتوبون إلى الله ويعلنون توبتهم من الشرك والبدعة

Every night two or three repented.
ففي كل ليلة يتوب اثنان أو ثلاثة.

And during the sixth or seventh night the Shaykh of the village stood up and openly declared his repentance.
وفي الليلة السادسة أو السابعة قام شيخ البلد فأعلن توبته

And he said: “O al-Shaykh al-Maġribi (ie: Moroccan teacher - referring to Shaykh Taqī al-Dīn al-Hilālī) you did not come with anything jadīd (ie: new).
وقال: أيها الشيخ المغربي إنك لم تأتنا بشيء جديد

All these matters you are calling us to have already been done earlier than you by Shaykh ʿAlī al-Tūnisī (ie: from Tunisia),
فكل هذه المسائل التي دعوتنا إليها سبقك إليها الشيخ علي التونسي

and Shaykh ʿAbd al-Dhāhir al-Rayramūnī and this person and that person.
والشيخ عبد الظاهر الريرموني وفلان وفلان

But the difference between their daʿwah and your daʿwah is that when we argue (and debate) with you,
ولكن الفرق بين دعوتك ودعوتهم أننا إذا جادلناك

you have ṣabr (ie: patience) with our argumentation and answer us softly and kindly until we are satisfied and you go on to another issue,
تصبر على جدالنا وتجيبنا بلطف ولين حتى نقتنع و ننتقل إلى مسألة أخرى

from issue to issue until al-ishkāl (ie: the misunderstandings) we have go away.
ثم أخرى إلى أن يزول ما عندنا من الإشكال.

As for al-duʿāt (ie: the callers) who did daʿwah before you, they had another way.
وأما الدعاة الذين تصدوا للدعوة قبلك فقد كات لهم أسلوب آخر

Every time we argued with them and presented our doubts to them,
متى جادلناهم و عرضنا عليهم شبهاتنا

They said to us: “You have disbelieved.”
قالوا لنا: كفرتم!

So we said to them: “You yourself have disbelieved even more!”
فنقول لهم: وأنتم أكفر

And we went our seperate ways in the worst of manners.
ونفترق على أقبح ما يكون.

Muḥammad Taqī al-Dīn al-Hilālī, al-Daʿwah Ilá Allah fī Aqṭār Mukhtalifah 1/19
محمد تقي الدين الهلالي، الدعوة إلى الله في أقطار مختلفة ١/١٩
https://old.shamela.ws/rep.php/book/4984

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