with the same isnād to Qatādah from ʿIkrimah from Ibn ʿAbbās regarding the ḥadīth: "He cursed the effeminate men," and it is recorded in "Jilbāb al-Marʾah al-Muslimah" (154/3- al-Islāmiyyah) from the narration of al-Bukhārī and others. And Saʿīd: he is Ibn Abī ʿArūbah. Muʿammar also followed him from Qatādah with it. It was recorded by al-Tirmidhī (3849) through the path of ʿAbd ibn Ḥumayd, and this is in "al-Muntakhab min al-Musnad" (3/99/1192): ʿAbd al-Razzāq informed us: Muʿammar informed us with it. Al-Tirmidhī said: "A ḥasan ṣaḥīḥ ḥadīth." The commentator on "al-Muntakhab" weakened it due to Qatādah's ʿanʿanah! Not caring about the established practice of using it as evidence by the six imams and others, including the two Shaykhs, as they accepted his ʿanʿanah in many ḥadīths, and this is one of them as I will explain, due to his infrequent tadlīs in his numerous ḥadīths, for he was among the reliable preservers. Al-Ḥāfiẓ indicated this in "Muqaddimah al-Fatḥ" by saying (p. 436): "The noble tābiʿī, one of the well-known reliable ones, was exemplary in memorization; except that he might have practiced tadlīs, yet the group used him as evidence." Therefore, in "al-Taqrīb" he sufficed by saying about him: "Trustworthy and reliable." I say: For someone like him, his tadlīs is excused—Allāh knows best—especially if he narrates from someone he heard from frequently like Anas, so his ḥadīth from him is not criticized unless there is a narrow situation and there is something confirming his tadlīs. Then I saw the ḥadīth in "al-Mustadrak" (3/207) from another path from ʿAbd al-Razzāq with it. And he said: