Ninth: He may sometimes provide an interpretation and explanation of problematic hadiths from his own view, or from the words of other leading scholars in the field.

Tenth: He lists in the chapters the rare (gharib) hadiths, and leaves aside the authentic hadiths that are well-known among the people, then he points to them in what is in the chapter. He does this to clarify the defects (ʿilal), just as al-Nasaʾi did, for he begins with what is erroneous, then mentions the correct view that contradicts it.

We say: This last merit that Shaykh al-Binnūrī mentioned was stated before him by al-Ḥāfiẓ Ibn Rajab al-Ḥanbalī in his "Sharḥ al-ʿIlal" (1), for he said: "Al-Tirmidhī, may Allah have mercy on him, was objected to on the grounds that in most chapters he begins with hadiths that are rare in their chains of transmission?! But that is not a flaw, for he, may Allah have mercy on him, clarifies the defects contained in them, then clarifies what is sound in the chain. His intention, may Allah have mercy on him, was to mention the defects, and for this reason you find al-Nasaʾi, when he covers all the chains of a hadith, begins with what is erroneous, then mentions after that the correct view that contradicts it."

Despite all these quotations, which clarify al-Tirmidhī's standing, the praise of the leading scholars for him, that he is among the scholars to whom one refers and upon whom one relies, and that his rulings—in which he agrees with the scholars of jarḥ and taʿdīl such as Imam al-Bukhārī, Imam Abū Zurʿah, and Imam ʿAbd Allāh al-Dārimī—are sound and correct rulings in the vast majority of cases, and that his book is unique in—

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