Aḥmad b. Salāmah al-Naysābūrī said: “Isḥāq b. Rahawiyyah married a widow because her deceased husband had the books of Al-Shāfiʿī, and he did not marry her except for these books”
قَالَ أَحْمَدُ بنُ سَلَمَةَ النَّيْسَابُوْرِيُّ: تَزَوَّجَ إِسْحَاقُ بنُ رَاهْوَيْه بِامْرَأَةِ رَجُلٍ - كَانَ عِنْدَهُ كُتُبُ الشَّافِعِيِّ - مَاتَ، لَمْ يَتَزَوَّجْ بِهَا إِلاَّ لِلْكُتُبِ.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 10/70
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ١٠/٧٠
http://shamela.ws/browse.php/book-10906/page-6319
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قَالَ أَحْمَدُ بنُ سَلَمَةَ النَّيْسَابُوْرِيُّ: تَزَوَّجَ إِسْحَاقُ بنُ رَاهْوَيْه بِامْرَأَةِ رَجُلٍ - كَانَ عِنْدَهُ كُتُبُ الشَّافِعِيِّ - مَاتَ، لَمْ يَتَزَوَّجْ بِهَا إِلاَّ لِلْكُتُبِ.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 10/70
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ١٠/٧٠
http://shamela.ws/browse.php/book-10906/page-6319
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Al-Zuhrī said: “There are four men from Quraysh that I found to be oceans of knowledge: ʿUrwah, Ibn al-Musayyab, Abū Salāmah, and ʿUbaydullah b. ʿAbdullāh.
قَالَ الزُّهْرِيُّ: أَرْبَعَةٌ مِنْ قُرَيْشٍ وَجَدْتُهُم بُحُوْراً: عُرْوَةُ، وَابْنُ المُسَيِّبِ، وَأَبُو سَلَمَةَ، وَعُبَيْدُ اللهِ بنُ عَبْدِ اللهِ.
However, Abū Salāmah used to disagree a lot with Ibn ʿAbbās (may Allāh be pleased with him) and he was as a result deprived of a great amount of knowledge.”
قَالَ: وَكَانَ أَبُو سَلَمَةَ كَثِيْراً مَا يُخَالِفُ ابْنَ عَبَّاسٍ، فَحُرِمَ لِذَلِكَ مِنْهُ عِلْماً كَثِيْراً.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 4/289
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٤/٢٨٩
http://shamela.ws/browse.php/book-10906/page-3442
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قَالَ الزُّهْرِيُّ: أَرْبَعَةٌ مِنْ قُرَيْشٍ وَجَدْتُهُم بُحُوْراً: عُرْوَةُ، وَابْنُ المُسَيِّبِ، وَأَبُو سَلَمَةَ، وَعُبَيْدُ اللهِ بنُ عَبْدِ اللهِ.
However, Abū Salāmah used to disagree a lot with Ibn ʿAbbās (may Allāh be pleased with him) and he was as a result deprived of a great amount of knowledge.”
قَالَ: وَكَانَ أَبُو سَلَمَةَ كَثِيْراً مَا يُخَالِفُ ابْنَ عَبَّاسٍ، فَحُرِمَ لِذَلِكَ مِنْهُ عِلْماً كَثِيْراً.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 4/289
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٤/٢٨٩
http://shamela.ws/browse.php/book-10906/page-3442
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According to Ibn al-Qayyim al-Jawzīyyah (may Allāh have mercy on him), which of the following is considered to be worst than shirk (associating partners with Allāh)?
Allāh said: “Say (O Muḥammad): (But) indeed the things that my Lord has forbidden are al-Fawāhish (lewd, evil sins of every kind) whether committed openly or secretly, al-Ithm (sins of all kinds), ath-Thulm (unrighteous oppression), joining partners (in worship) with Allāh for which He has sent down no authority for, and that you speak about Allāh that which you have no knowledge of.” [al-A’raaf: 33]
فَقَالَ تَعَالَى: {قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ} [الأعراف: 33]
So He arranged the muḥarramāt in four levels, and He began with the least of them, and it is al-Fawāhish (lewd, evil sins of every kind)
فَرَتَّبَ الْمُحَرَّمَاتِ أَرْبَعَ مَرَاتِبَ، وَبَدَأَ بِأَسْهَلِهَا وَهُوَ الْفَوَاحِشُ،
Then secondly He followed with what is more severe than it in prohibition and it is al-Ithm (sins of all kinds) and ath-Thulm (unrighteous oppression),
ثُمَّ ثَنَّى بِمَا هُوَ أَشَدُّ تَحْرِيمًا مِنْهُ وَهُوَ الْإِثْمُ وَالظُّلْمُ،
Then mentioned thirdly what is greater than them in prohibition and it is shirk with Him.
ثُمَّ ثَلَّثَ بِمَا هُوَ أَعْظَمُ تَحْرِيمًا مِنْهُمَا وَهُوَ الشِّرْكُ بِهِ سُبْحَانَهُ،
Then He followed fourthly with what is more severe in prohibition than all of that, and it is speaking about Him without knowledge.
ثُمَّ رَبَّعَ بِمَا هُوَ أَشَدُّ تَحْرِيمًا مِنْ ذَلِكَ كُلِّهِ وَهُوَ الْقَوْلُ عَلَيْهِ بِلَا عِلْمٍ،
And this is general to speaking about Him without knowledge in His Asmā’ was-Ṣifāt (Beautiful Names and Perfect Attributes) and His Af’āl (Actions), His dīn, and His Sharī’ah (legislation).
وَهَذَا يَعُمُّ الْقَوْلَ عَلَيْهِ سُبْحَانَهُ بِلَا عِلْمٍ فِي أَسْمَائِهِ وَصِفَاتِهِ وَأَفْعَالِهِ وَفِي دِينِهِ وَشَرْعِهِ
And His Statement: “And say not concerning that which your tongues put forth falsely: This is lawful and this is forbidden, so as to invent lies against Allāh. Verily, those who invent lies against Allāh will never prosper.” [Sūrah Nahl: 116]
وَقَالَ تَعَالَى: {وَلا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَذَا حَلالٌ وَهَذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لا يُفْلِحُونَ} [النحل: 116]
Allāh poses a threat to those who lie on Him and His rulings. His statement are for those who say something is prohibited when Allāh never prohibited it, and for those who make something permissible when Allāh never permitted that thing. This is clear that it is not permissible for one to say that this is “Ḥalāl” or this is “Ḥarām” except with knowledge that Allāh indeed made such a thing Ḥalāl or Ḥarām.
{مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ} [النحل: 117] فَتَقَدَّمَ إلَيْهِمْ سُبْحَانَهُ بِالْوَعِيدِ عَلَى الْكَذِبِ عَلَيْهِ فِي أَحْكَامِهِ، وَقَوْلِهِمْ لِمَا لَمْ يُحَرِّمْهُ: هَذَا حَرَامٌ، وَلِمَا لَمْ يَحِلَّهُ: هَذَا حَلَالٌ، وَهَذَا بَيَانٌ مِنْهُ سُبْحَانَهُ أَنَّهُ لَا يَجُوزُ لِلْعَبْدِ أَنْ يَقُولَ: هَذَا حَلَالٌ وَهَذَا حَرَامٌ إلَّا بِمَا عَلِمَ أَنَّ اللَّهَ سُبْحَانَهُ أَحَلَّهُ وَحَرَّمَهُ.
Some of the Salaf said: One should save himself from saying such an such thing is made forbidden by Allāh and such and such things are made permissible by Allāh (without knowledge) unless they want Allāh to say to them: “You have lied, neither have I made this permissible and nor have I made that forbidden.”
وَقَالَ بَعْضُ السَّلَفِ: لِيَتَّقِ أَحَدُكُمْ أَنْ يَقُولَ: أَحَلَّ اللَّهُ كَذَا، وَحَرَّمَ كَذَا، فَيَقُولُ اللَّهُ لَهُ: كَذَبْت، لَمْ أُحِلَّ كَذَا، وَلَمْ أُحَرِّمْ كَذَا؛
Ibn al-Qayyim, Iʿlām al-Muwaqqʿīn ʿan Rabb al-ʿĀlamīn 1/31
ابن القيم، إعلام الموقعين عن رب العالمين ١/٣١
http://shamela.ws/browse.php/book-11496/page-29
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فَقَالَ تَعَالَى: {قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ} [الأعراف: 33]
So He arranged the muḥarramāt in four levels, and He began with the least of them, and it is al-Fawāhish (lewd, evil sins of every kind)
فَرَتَّبَ الْمُحَرَّمَاتِ أَرْبَعَ مَرَاتِبَ، وَبَدَأَ بِأَسْهَلِهَا وَهُوَ الْفَوَاحِشُ،
Then secondly He followed with what is more severe than it in prohibition and it is al-Ithm (sins of all kinds) and ath-Thulm (unrighteous oppression),
ثُمَّ ثَنَّى بِمَا هُوَ أَشَدُّ تَحْرِيمًا مِنْهُ وَهُوَ الْإِثْمُ وَالظُّلْمُ،
Then mentioned thirdly what is greater than them in prohibition and it is shirk with Him.
ثُمَّ ثَلَّثَ بِمَا هُوَ أَعْظَمُ تَحْرِيمًا مِنْهُمَا وَهُوَ الشِّرْكُ بِهِ سُبْحَانَهُ،
Then He followed fourthly with what is more severe in prohibition than all of that, and it is speaking about Him without knowledge.
ثُمَّ رَبَّعَ بِمَا هُوَ أَشَدُّ تَحْرِيمًا مِنْ ذَلِكَ كُلِّهِ وَهُوَ الْقَوْلُ عَلَيْهِ بِلَا عِلْمٍ،
And this is general to speaking about Him without knowledge in His Asmā’ was-Ṣifāt (Beautiful Names and Perfect Attributes) and His Af’āl (Actions), His dīn, and His Sharī’ah (legislation).
وَهَذَا يَعُمُّ الْقَوْلَ عَلَيْهِ سُبْحَانَهُ بِلَا عِلْمٍ فِي أَسْمَائِهِ وَصِفَاتِهِ وَأَفْعَالِهِ وَفِي دِينِهِ وَشَرْعِهِ
And His Statement: “And say not concerning that which your tongues put forth falsely: This is lawful and this is forbidden, so as to invent lies against Allāh. Verily, those who invent lies against Allāh will never prosper.” [Sūrah Nahl: 116]
وَقَالَ تَعَالَى: {وَلا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَذَا حَلالٌ وَهَذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لا يُفْلِحُونَ} [النحل: 116]
Allāh poses a threat to those who lie on Him and His rulings. His statement are for those who say something is prohibited when Allāh never prohibited it, and for those who make something permissible when Allāh never permitted that thing. This is clear that it is not permissible for one to say that this is “Ḥalāl” or this is “Ḥarām” except with knowledge that Allāh indeed made such a thing Ḥalāl or Ḥarām.
{مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ} [النحل: 117] فَتَقَدَّمَ إلَيْهِمْ سُبْحَانَهُ بِالْوَعِيدِ عَلَى الْكَذِبِ عَلَيْهِ فِي أَحْكَامِهِ، وَقَوْلِهِمْ لِمَا لَمْ يُحَرِّمْهُ: هَذَا حَرَامٌ، وَلِمَا لَمْ يَحِلَّهُ: هَذَا حَلَالٌ، وَهَذَا بَيَانٌ مِنْهُ سُبْحَانَهُ أَنَّهُ لَا يَجُوزُ لِلْعَبْدِ أَنْ يَقُولَ: هَذَا حَلَالٌ وَهَذَا حَرَامٌ إلَّا بِمَا عَلِمَ أَنَّ اللَّهَ سُبْحَانَهُ أَحَلَّهُ وَحَرَّمَهُ.
Some of the Salaf said: One should save himself from saying such an such thing is made forbidden by Allāh and such and such things are made permissible by Allāh (without knowledge) unless they want Allāh to say to them: “You have lied, neither have I made this permissible and nor have I made that forbidden.”
وَقَالَ بَعْضُ السَّلَفِ: لِيَتَّقِ أَحَدُكُمْ أَنْ يَقُولَ: أَحَلَّ اللَّهُ كَذَا، وَحَرَّمَ كَذَا، فَيَقُولُ اللَّهُ لَهُ: كَذَبْت، لَمْ أُحِلَّ كَذَا، وَلَمْ أُحَرِّمْ كَذَا؛
Ibn al-Qayyim, Iʿlām al-Muwaqqʿīn ʿan Rabb al-ʿĀlamīn 1/31
ابن القيم، إعلام الموقعين عن رب العالمين ١/٣١
http://shamela.ws/browse.php/book-11496/page-29
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Islām in its Original Form
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Hishām reported that Al-Ḥasan said: “I met some Companions one of whom would never order his family to make food for him. If he was brought with food he ate it, whether it was hot or cold. Otherwise, he did not ask for anything. One of them would not place anything between his body and the ground at the time of sleep, but rather used his hand as a pillow and slept for a part of the night. He would then wake up and spend the rest of the night standing in prayer, bowing in rukūʿ and prostrating, invoking Allāh to free his neck (from the Fire).”
حَدَّثَنَا أَبُو مُحَمَّدِ بْنُ حَيَّانَ، ثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ رُسْتَهْ، ثَنَا قَطَنُ بْنُ نُسَيْرٍ، ثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ، ثَنَا هِشَامٌ، عَنِ الْحَسَنِ، قَالَ: أَدْرَكْتُ - وَالَّذِي نَفْسِي بِيَدِهِ - أَقْوَامًا مَا أَمَرَ أَحَدُهُمْ أَهْلَهُ بِصَنْعَةِ طَعَامٍ قَطُّ، فَإِنْ قُرِّبَ إِلَيْهِ شَيْءٌ أَكَلَهُ وَإِلَّا سَكَتَ لَا يُبَالِي حَارًّا كَانَ أَوْ بَارِدًا، وَمَا افْتَرَشَ أَحَدُهُمْ بَيْنَهُ وَبَيْنَ الْأَرْضِ فِرَاشًا قَطُّ وَإِنَّمَا يَتَوَسَّدُ يَدَهُ فَيَهْجَعُ مِنَ اللَّيْلِ ثُمَّ يَقُومُ فَيَبِيتُ لَيْلَتَهُ قَائِمًا رَاكِعًا وَسَاجِدًا يَرْغَبُ إِلَى اللهِ فِي فَكِّ رَقَبَتِهِ
Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah ʾl-Awliyāʾ 6/270
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٦/٢٧٠
http://shamela.ws/browse.php/book-10495/page-9185
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حَدَّثَنَا أَبُو مُحَمَّدِ بْنُ حَيَّانَ، ثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ رُسْتَهْ، ثَنَا قَطَنُ بْنُ نُسَيْرٍ، ثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ، ثَنَا هِشَامٌ، عَنِ الْحَسَنِ، قَالَ: أَدْرَكْتُ - وَالَّذِي نَفْسِي بِيَدِهِ - أَقْوَامًا مَا أَمَرَ أَحَدُهُمْ أَهْلَهُ بِصَنْعَةِ طَعَامٍ قَطُّ، فَإِنْ قُرِّبَ إِلَيْهِ شَيْءٌ أَكَلَهُ وَإِلَّا سَكَتَ لَا يُبَالِي حَارًّا كَانَ أَوْ بَارِدًا، وَمَا افْتَرَشَ أَحَدُهُمْ بَيْنَهُ وَبَيْنَ الْأَرْضِ فِرَاشًا قَطُّ وَإِنَّمَا يَتَوَسَّدُ يَدَهُ فَيَهْجَعُ مِنَ اللَّيْلِ ثُمَّ يَقُومُ فَيَبِيتُ لَيْلَتَهُ قَائِمًا رَاكِعًا وَسَاجِدًا يَرْغَبُ إِلَى اللهِ فِي فَكِّ رَقَبَتِهِ
Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah ʾl-Awliyāʾ 6/270
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٦/٢٧٠
http://shamela.ws/browse.php/book-10495/page-9185
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Makḥūl was asked: “Who is the most knowledgeable person you have met?”
وَقِيلَ لِمَكْحُولٍ: مَنْ أَعْلَمُ مَنْ لَقِيتَ؟
He said: “Al-Zuhrī.”
قَالَ: الزُّهْرِيُّ.
And then he was asked, “And then who?”
قِيلَ: ثُمَّ مَنْ؟
He said: “Al-Zuhrī.”
قَالَ: الزُّهْرِيُّ.
And then he was asked, “And then who?”
قِيلَ: ثُمَّ مَنْ؟
He said: “Al-Zuhrī.”
قَالَ: الزُّهْرِيُّ.
Ibn Kathīr, al-Bidāyah wa ʾl-Nihāyah 13/138
ابن كثير، البداية والنهاية ١٣/١٣٨
http://shamela.ws/browse.php/book-4445/page-7755
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وَقِيلَ لِمَكْحُولٍ: مَنْ أَعْلَمُ مَنْ لَقِيتَ؟
He said: “Al-Zuhrī.”
قَالَ: الزُّهْرِيُّ.
And then he was asked, “And then who?”
قِيلَ: ثُمَّ مَنْ؟
He said: “Al-Zuhrī.”
قَالَ: الزُّهْرِيُّ.
And then he was asked, “And then who?”
قِيلَ: ثُمَّ مَنْ؟
He said: “Al-Zuhrī.”
قَالَ: الزُّهْرِيُّ.
Ibn Kathīr, al-Bidāyah wa ʾl-Nihāyah 13/138
ابن كثير، البداية والنهاية ١٣/١٣٨
http://shamela.ws/browse.php/book-4445/page-7755
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ʿAmr b. Ḥurayth reported that ʿUmar b. al-Khaṭṭāb (may Allāh be pleased with him) said: “Be warned from the people of (mere) opinion, the enemies of the Prophet's way. Memorizing (and understanding) the Prophetic texts became difficult for them, so they resorted to (mere) opinion. As a result, they went astray and lead others astray.”
نا الْحُسَيْنُ بْنُ إِسْمَاعِيلَ , نا أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ , نا عَبْدُ الرَّحْمَنِ بْنُ شَرِيكٍ , نا أَبِي , عَنْ مُجَالِدٍ , عَنِ الشَّعْبِيِّ , عَنْ عَمْرِو بْنِ حُرَيْثٍ , عَنْ عُمَرَ بْنِ الْخَطَّابِ , قَالَ: «إِيَّاكُمْ وَأَصْحَابَ الرَّأْيِ فَإِنَّهُمْ أَعْدَاءَ السُّنَنِ أَعْيَتْهُمُ الْأَحَادِيثُ أَنْ يَحْفَظُوهَا فَقَالُوا بِالرَّأْيِ فَضَلُّوا وَأَضَلُّوا»
al-Dāraquṭnī, al-Sunan #4280 5/256
الدارقطني، سنن #٤٢٨٠ ٥/٢٥٦
http://shamela.ws/browse.php/book-9771/page-4015
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نا الْحُسَيْنُ بْنُ إِسْمَاعِيلَ , نا أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ , نا عَبْدُ الرَّحْمَنِ بْنُ شَرِيكٍ , نا أَبِي , عَنْ مُجَالِدٍ , عَنِ الشَّعْبِيِّ , عَنْ عَمْرِو بْنِ حُرَيْثٍ , عَنْ عُمَرَ بْنِ الْخَطَّابِ , قَالَ: «إِيَّاكُمْ وَأَصْحَابَ الرَّأْيِ فَإِنَّهُمْ أَعْدَاءَ السُّنَنِ أَعْيَتْهُمُ الْأَحَادِيثُ أَنْ يَحْفَظُوهَا فَقَالُوا بِالرَّأْيِ فَضَلُّوا وَأَضَلُّوا»
al-Dāraquṭnī, al-Sunan #4280 5/256
الدارقطني، سنن #٤٢٨٠ ٥/٢٥٦
http://shamela.ws/browse.php/book-9771/page-4015
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❓ Quiz #2: Which of the following are nullifiers of wuḍū [ablution]? 🚰
Final Results
30%
(A) Loss of Consciousness
2%
(B) Apostating from Islām
0%
(C) Touching Raw Meat
0%
(D) Eating Raw Meat
6%
(E) Bathing a Deceased Person
0%
(F) Touching a Deceased Person
0%
All of the Above
36%
A, B
24%
A, B, E
2%
A, B, C, D
Abū Muslim al-Khawlānī said: “Zuhd in this world does not mean forbidding what is permissible or wasting wealth. Zuhd with respect to this world is only where a person puts more trust in what is with Allāh than what is in his own hand. If he is afflicted with a calamity, he is more hopeful for it's reward and what is stored for him in the Hereafter than if it were to have remained with him.”
قُلْتُ: الصَّحِيحُ وَقْفُهُ، كَمَا رَوَاهُ الْإِمَامُ أَحْمَدُ فِي كِتَابِ " الزُّهْدِ "، حَدَّثَنَا زَيْدُ بْنُ يَحْيَى الدِّمَشْقِيُّ، حَدَّثَنَا خَالِدُ بْنُ صُبَيْحٍ، حَدَّثَنَا يُونُسُ بْنُ حَلْبَسَ قَالَ: قَالَ أَبُو مُسْلِمٍ الْخَوْلَانِيُّ: لَيْسَ الزَّهَادَةُ فِي الدُّنْيَا بِتَحْرِيمِ الْحَلَالِ، وَلَا إِضَاعَةِ الْمَالِ، إِنَّمَا الزَّهَادَةُ فِي الدُّنْيَا أَنْ تَكُونَ بِمَا فِي يَدِ اللَّهِ أَوْثَقَ مِنْكَ بِمَا فِي يَدَيْكَ، وَإِذَا أُصِبْتَ بِمُصِيبَةٍ، كُنْتَ أَشَدَّ رَجَاءً لِأَجْرِهَا وَذُخْرِهَا مِنْ إِيَّاهَا لَوْ بَقِيَتْ لَكَ.
Ibn Rajab, Jāmiʿ ʾl-ʿUlūm w ʾl-Ḥikam 2/179
ابن رجب الحنبلي، جامع العلوم والحكم ت الأرنؤوط ٢/١٧٩
http://shamela.ws/browse.php/book-4268/page-677
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قُلْتُ: الصَّحِيحُ وَقْفُهُ، كَمَا رَوَاهُ الْإِمَامُ أَحْمَدُ فِي كِتَابِ " الزُّهْدِ "، حَدَّثَنَا زَيْدُ بْنُ يَحْيَى الدِّمَشْقِيُّ، حَدَّثَنَا خَالِدُ بْنُ صُبَيْحٍ، حَدَّثَنَا يُونُسُ بْنُ حَلْبَسَ قَالَ: قَالَ أَبُو مُسْلِمٍ الْخَوْلَانِيُّ: لَيْسَ الزَّهَادَةُ فِي الدُّنْيَا بِتَحْرِيمِ الْحَلَالِ، وَلَا إِضَاعَةِ الْمَالِ، إِنَّمَا الزَّهَادَةُ فِي الدُّنْيَا أَنْ تَكُونَ بِمَا فِي يَدِ اللَّهِ أَوْثَقَ مِنْكَ بِمَا فِي يَدَيْكَ، وَإِذَا أُصِبْتَ بِمُصِيبَةٍ، كُنْتَ أَشَدَّ رَجَاءً لِأَجْرِهَا وَذُخْرِهَا مِنْ إِيَّاهَا لَوْ بَقِيَتْ لَكَ.
Ibn Rajab, Jāmiʿ ʾl-ʿUlūm w ʾl-Ḥikam 2/179
ابن رجب الحنبلي، جامع العلوم والحكم ت الأرنؤوط ٢/١٧٩
http://shamela.ws/browse.php/book-4268/page-677
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Ibrāhīm b. Abī al-Layth reported that he heard Al-Ashja'ī say: “I (personally) heard thirty-thousand aḥadīth from (Sufyān) Ath-Thawrī.”
إِبْرَاهِيْمُ بنُ أَبِي اللَّيْثِ: سَمِعْتُ الأَشْجَعِيَّ يَقُوْلُ: سَمِعْتُ مِنَ الثَّوْرِيِّ ثَلاَثِيْنَ أَلْفَ حَدِيْثٍ.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 7/247
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٧/٢٤٧
http://shamela.ws/browse.php/book-10906/page-4911
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إِبْرَاهِيْمُ بنُ أَبِي اللَّيْثِ: سَمِعْتُ الأَشْجَعِيَّ يَقُوْلُ: سَمِعْتُ مِنَ الثَّوْرِيِّ ثَلاَثِيْنَ أَلْفَ حَدِيْثٍ.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 7/247
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٧/٢٤٧
http://shamela.ws/browse.php/book-10906/page-4911
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Ibn Ḥumayd reported that he heard Mihrān Ar-Rāzī say, “I wrote down the books of Sufyān ath-Thawrī on his authority, and I later lost the book of Ad-Diyāt (Blood Money).
ابْنُ حُمَيْدٍ: سَمِعْتُ مِهْرَانَ الرَّازِيَّ يَقُوْلُ: كَتَبتُ عَنْ سُفْيَانَ الثَّوْرِيِّ أَصْنَافَهُ، فَضَاعَ مِنِّي كِتَابُ الدِّيَاتِ،
When I mentioned that to him, he said, “When you find that I am free, mention this matter to me again, and I will dictate the book to you (again).”
فَذَكَرْتُ ذَلِكَ لَهُ، فَقَالَ: إِذَا وَجَدْتَنِي خَالِياً، فَاذْكُرْ لِي حَتَّى أُمِلَّهُ عَلَيْكَ.
He later performed Ḥajj, and when he entered Makkah, he performed Ṭawāf (around the Ka'bah) and As-Sa’yī (between As-Safa and Al-Marwah).
فَحَجَّ، فَلَمَّا دَخَلَ مَكَّةَ، طَافَ بِالبَيْتِ، وَسَعَى،
He then stopped to lie down (and rest).
ثُمَّ اضْطَجَعَ،
I reminded him about what we had spoken about earlier, and he began to dictate the book to me, chapter after chapter, until he finished dictating the entire book to me from memory.”
فَذَكَّرْتُهُ، فَجَعَلَ يُمْلِي عَلَيَّ الكِتَابَ بَاباً فِي إِثرِ بَابٍ، حَتَّى أَمْلاَهُ جَمِيْعَهُ مِنْ حِفْظِه.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 7/247
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٧/٢٤٧
http://shamela.ws/browse.php/book-10906/page-4911
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ابْنُ حُمَيْدٍ: سَمِعْتُ مِهْرَانَ الرَّازِيَّ يَقُوْلُ: كَتَبتُ عَنْ سُفْيَانَ الثَّوْرِيِّ أَصْنَافَهُ، فَضَاعَ مِنِّي كِتَابُ الدِّيَاتِ،
When I mentioned that to him, he said, “When you find that I am free, mention this matter to me again, and I will dictate the book to you (again).”
فَذَكَرْتُ ذَلِكَ لَهُ، فَقَالَ: إِذَا وَجَدْتَنِي خَالِياً، فَاذْكُرْ لِي حَتَّى أُمِلَّهُ عَلَيْكَ.
He later performed Ḥajj, and when he entered Makkah, he performed Ṭawāf (around the Ka'bah) and As-Sa’yī (between As-Safa and Al-Marwah).
فَحَجَّ، فَلَمَّا دَخَلَ مَكَّةَ، طَافَ بِالبَيْتِ، وَسَعَى،
He then stopped to lie down (and rest).
ثُمَّ اضْطَجَعَ،
I reminded him about what we had spoken about earlier, and he began to dictate the book to me, chapter after chapter, until he finished dictating the entire book to me from memory.”
فَذَكَّرْتُهُ، فَجَعَلَ يُمْلِي عَلَيَّ الكِتَابَ بَاباً فِي إِثرِ بَابٍ، حَتَّى أَمْلاَهُ جَمِيْعَهُ مِنْ حِفْظِه.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 7/247
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٧/٢٤٧
http://shamela.ws/browse.php/book-10906/page-4911
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Islām in its Original Form
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Ibn ʿAbbās said, “My father said to me, ‘My son, I see that the Leader of the Believers (ʿUmar b. al-Khaṭṭāb) seeks your opinion and gives you precedence to the senior companions of Allāh's Messenger ṣallallāhu ʿalayhi wa sallam.
I am therefore advising you to have four qualities: do not divulge any secret of his, do not let him test a lie about you, do not backbite anyone when you are with him, and do not withhold advice from him.’”
Al-Shaʿbī said, “I said to Ibn ʿAbbās, ‘Every one of these qualities is better than a thousand others.’ He said, ‘Indeed, by Allāh; and even better than ten thousand.’”
حدّثني محمد بن عبيد قال: حدثنا أبو أسامة عن مجالد عن الشّعبي عن عبد الله بن عباس قال: قال لي أبي: «يا بنيّ إني أرى أمير المؤمنين يستخليك ويستشيرك ويقدّمك على الأكابر من أصحاب رسول الله صلى الله عليه وسلم، وإني أوصيك بخلال أربع: لا تفشينّ له سرا، ولا يجرّبنّ عليك كذبا، ولا تغتابنّ عنده أحدا، ولا تطو عنه نصيحة» قال الشّعبي: قلت لابن عباس: كل واحدة خير من ألف. قال: إي والله ومن عشرة آلاف.
Ibn Qutaybah, ʿUyūn ʾl-Akhbār 1/73
لابن قتيبة، عيون الأخبار ١/٧٣
http://shamela.ws/browse.php/book-23790/page-68
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I am therefore advising you to have four qualities: do not divulge any secret of his, do not let him test a lie about you, do not backbite anyone when you are with him, and do not withhold advice from him.’”
Al-Shaʿbī said, “I said to Ibn ʿAbbās, ‘Every one of these qualities is better than a thousand others.’ He said, ‘Indeed, by Allāh; and even better than ten thousand.’”
حدّثني محمد بن عبيد قال: حدثنا أبو أسامة عن مجالد عن الشّعبي عن عبد الله بن عباس قال: قال لي أبي: «يا بنيّ إني أرى أمير المؤمنين يستخليك ويستشيرك ويقدّمك على الأكابر من أصحاب رسول الله صلى الله عليه وسلم، وإني أوصيك بخلال أربع: لا تفشينّ له سرا، ولا يجرّبنّ عليك كذبا، ولا تغتابنّ عنده أحدا، ولا تطو عنه نصيحة» قال الشّعبي: قلت لابن عباس: كل واحدة خير من ألف. قال: إي والله ومن عشرة آلاف.
Ibn Qutaybah, ʿUyūn ʾl-Akhbār 1/73
لابن قتيبة، عيون الأخبار ١/٧٣
http://shamela.ws/browse.php/book-23790/page-68
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❓ Quiz #2: Which of the following are nullifiers of wuḍū [ablution]? 🚰
The things that nullify (nawāqid) the wuḍū (ablution) are eight:
"ونواقضه ثمانية":
(1) Whatever comes out from the two private parts;
الخارج من السبيلين،
(2) Any foul impure substance that comes out from the body;
والخارج الفاحش النجس من الجسد
(3) Loss of consciousness (i.e. sleep/insanity);
وزوال العقل،
(4) Touching a woman with sexual desire;
ومس المرأة بشهوة،
(5) Touching one’s private part with the hand, whether it is the frontal or rear (private part);
ومس الفرج باليد قبلا كان أو دبرا،
(6) Eating the meat of camels;
وأكل لحم الجزور،
(7) Bathing a deceased person;
وتغسيل الميت،
(8) Apostating from Islām, may Allāh protect us from that!
والردة عن الإسلام. أعاذنا الله من ذلك.
Muḥammad ibn ʿAbd al-Wahhāb, Shurūṭ ʾl-Ṣalāh wa Arkānuhā wa Wājibātuhā 1/4
محمد بن عبد الوهاب، شروط الصلاة وأركانها وواجباتها ١/٤
http://shamela.ws/browse.php/book-11266/page-3
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"ونواقضه ثمانية":
(1) Whatever comes out from the two private parts;
الخارج من السبيلين،
(2) Any foul impure substance that comes out from the body;
والخارج الفاحش النجس من الجسد
(3) Loss of consciousness (i.e. sleep/insanity);
وزوال العقل،
(4) Touching a woman with sexual desire;
ومس المرأة بشهوة،
(5) Touching one’s private part with the hand, whether it is the frontal or rear (private part);
ومس الفرج باليد قبلا كان أو دبرا،
(6) Eating the meat of camels;
وأكل لحم الجزور،
(7) Bathing a deceased person;
وتغسيل الميت،
(8) Apostating from Islām, may Allāh protect us from that!
والردة عن الإسلام. أعاذنا الله من ذلك.
Muḥammad ibn ʿAbd al-Wahhāb, Shurūṭ ʾl-Ṣalāh wa Arkānuhā wa Wājibātuhā 1/4
محمد بن عبد الوهاب، شروط الصلاة وأركانها وواجباتها ١/٤
http://shamela.ws/browse.php/book-11266/page-3
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Islām in its Original Form
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Ḥammād b. Zaid said: ‘Alī bin Zaid narrated to us that Sa‘īd bin al Mussayib said to me: “Tell your leader to stand up, then look at the face of this man and his body.”
حَمَّادُ بنُ زَيْدٍ: حَدَّثَنَا عَلِيُّ بنُ زَيْدٍ، قَالَ: قَالَ لِي سَعِيْدُ بنُ المُسَيِّبِ: قُلْ لِقَائِدِكَ يَقُوْمُ، فَيَنْظُرُ إِلَى وَجْهِ هَذَا الرَّجُلِ وَإِلَى جَسَدِهِ.
Then he stood up, came and he said: “I saw that his face was black and his body was white.”
فَقَامَ، وَجَاءَ، فَقَالَ: رَأَيْتُ وَجْهَ زِنْجِيٍّ، وَجَسَدُهُ أَبْيَضُ.
Sa’īd said: “Verily this person cursed these people Talḥah, az-Zubair and ‘Alī –RadhiAllāhu anhum- so I prohibited him from doing so but he disobeyed,
فَقَالَ سَعِيْدٌ: إِنَّ هَذَا سَبَّ هَؤُلاَءِ: طَلْحَةَ، وَالزُّبَيْرَ، وَعَلِيّاً - رَضِيَ اللهُ عَنْهُم - فَنَهَيْتُهُ، فَأَبَى،
So I supplicated against him.
فَدَعَوْتُ اللهَ عَلَيْهِ.
I said ‘If you are a liar then may Allāh make your face black.’
قُلْتُ: إِنْ كُنْتَ كَاذِباً، فَسَوَّدَ اللهُ وَجْهَكَ.
So when I left him his face had boils on it, then his face became black.”
فَخَرَجَتْ بِوَجْهِهِ قَرْحَةٌ، فَاسْوَدَّ وَجْهُهُ.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 4/242
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٤/٢٤٢
http://shamela.ws/browse.php/book-10906/page-3395
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حَمَّادُ بنُ زَيْدٍ: حَدَّثَنَا عَلِيُّ بنُ زَيْدٍ، قَالَ: قَالَ لِي سَعِيْدُ بنُ المُسَيِّبِ: قُلْ لِقَائِدِكَ يَقُوْمُ، فَيَنْظُرُ إِلَى وَجْهِ هَذَا الرَّجُلِ وَإِلَى جَسَدِهِ.
Then he stood up, came and he said: “I saw that his face was black and his body was white.”
فَقَامَ، وَجَاءَ، فَقَالَ: رَأَيْتُ وَجْهَ زِنْجِيٍّ، وَجَسَدُهُ أَبْيَضُ.
Sa’īd said: “Verily this person cursed these people Talḥah, az-Zubair and ‘Alī –RadhiAllāhu anhum- so I prohibited him from doing so but he disobeyed,
فَقَالَ سَعِيْدٌ: إِنَّ هَذَا سَبَّ هَؤُلاَءِ: طَلْحَةَ، وَالزُّبَيْرَ، وَعَلِيّاً - رَضِيَ اللهُ عَنْهُم - فَنَهَيْتُهُ، فَأَبَى،
So I supplicated against him.
فَدَعَوْتُ اللهَ عَلَيْهِ.
I said ‘If you are a liar then may Allāh make your face black.’
قُلْتُ: إِنْ كُنْتَ كَاذِباً، فَسَوَّدَ اللهُ وَجْهَكَ.
So when I left him his face had boils on it, then his face became black.”
فَخَرَجَتْ بِوَجْهِهِ قَرْحَةٌ، فَاسْوَدَّ وَجْهُهُ.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 4/242
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٤/٢٤٢
http://shamela.ws/browse.php/book-10906/page-3395
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Abū Nāṣir reported: When Ṣaʿṣaʿah b. Sūḥān came to ʿAlī b. Abī Ṭālib (may Allāh be pleased with him) from al-Baṣrah, ʿAlī (may Allāh be pleased with him) asked him about Ibn ʿAbbās (may Allāh be pleased with him) whom he had appointed as Governor of Baṣrah.
وَقَالَ الْبَيْهَقِيُّ: أَنْبَأَ أَبُو عَبْدِ اللَّهِ الْحَافِظُ قَالَ: سَمِعْتُ أَبَا بَكْرِ بْنَ الْمُؤَمِّلِ يَقُولُ: سَمِعْتُ أَبَا نَصْرِ بْنِ أَبِي رَبِيعَةَ يَقُولُ: وَرَدَ صَعْصَعَةُ بْنُ صُوحَانَ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ مِنَ الْبَصْرَةِ، فَسَأَلَهُ عَنِ ابْنِ عَبَّاسٍ - وَكَانَ عَلَى خِلَافَتِهِ بِهَا
Ṣaʿṣaʿah said: “O Commander of the Faithful! He takes three things and leave three things:
فَقَالَ صَعْصَعَةُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّهُ آخِذٌ بِثَلَاثٍ، وَتَارِكٌ لِثَلَاثٍ ;
He takes (ie: holds) their hearts when he speaks,
آخِذٌ بِقُلُوبِ الرِّجَالِ إِذَا حَدَّثَ،
He takes (captivates) their hearing
وَبِحُسْنِ الِاسْتِمَاعِ إِذَا حُدِّثَ،
And he takes (ie: acts upon) the easiest of two matters when he is contradicted.
وَبِأَيْسَرِ الْأَمْرَيْنِ إِذَا خُولِفَ،
And he leaves (ie: refrains from) arguing,
وَتَرْكِ الْمِرَاءِ،
Keeping friendly relations with bad people
وَمُقَارَنَةِ اللَّئِيمِ،
And (reproach) on a matter where an apology was asked of him.”
وَمَا يُعْتَذَرُ مِنْهُ.
Ibn Kathīr, al-Bidāyah wa ʾl-Nihāyah 12/92
ابن كثير، البداية والنهاية ١٢/٩٢
http://shamela.ws/browse.php/book-4445/page-6985
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وَقَالَ الْبَيْهَقِيُّ: أَنْبَأَ أَبُو عَبْدِ اللَّهِ الْحَافِظُ قَالَ: سَمِعْتُ أَبَا بَكْرِ بْنَ الْمُؤَمِّلِ يَقُولُ: سَمِعْتُ أَبَا نَصْرِ بْنِ أَبِي رَبِيعَةَ يَقُولُ: وَرَدَ صَعْصَعَةُ بْنُ صُوحَانَ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ مِنَ الْبَصْرَةِ، فَسَأَلَهُ عَنِ ابْنِ عَبَّاسٍ - وَكَانَ عَلَى خِلَافَتِهِ بِهَا
Ṣaʿṣaʿah said: “O Commander of the Faithful! He takes three things and leave three things:
فَقَالَ صَعْصَعَةُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّهُ آخِذٌ بِثَلَاثٍ، وَتَارِكٌ لِثَلَاثٍ ;
He takes (ie: holds) their hearts when he speaks,
آخِذٌ بِقُلُوبِ الرِّجَالِ إِذَا حَدَّثَ،
He takes (captivates) their hearing
وَبِحُسْنِ الِاسْتِمَاعِ إِذَا حُدِّثَ،
And he takes (ie: acts upon) the easiest of two matters when he is contradicted.
وَبِأَيْسَرِ الْأَمْرَيْنِ إِذَا خُولِفَ،
And he leaves (ie: refrains from) arguing,
وَتَرْكِ الْمِرَاءِ،
Keeping friendly relations with bad people
وَمُقَارَنَةِ اللَّئِيمِ،
And (reproach) on a matter where an apology was asked of him.”
وَمَا يُعْتَذَرُ مِنْهُ.
Ibn Kathīr, al-Bidāyah wa ʾl-Nihāyah 12/92
ابن كثير، البداية والنهاية ١٢/٩٢
http://shamela.ws/browse.php/book-4445/page-6985
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Al-Aʿmash reported that ʿAbdullāh b. Masʿūd (may Allāh be pleased with him) said: “O people, verily you will invent new things and new things will be invented for you, so when you see an innovation then you must return to the first affair.”
أَخْبَرَنَا هَارُونُ بْنُ مُعَاوِيَةَ، عَنْ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا الْأَعْمَشُ، قَالَ: قَالَ عَبْدُ اللَّهِ: «أَيُّهَا النَّاسُ إِنَّكُمْ سَتُحْدِثُونَ وَيُحْدَثُ لَكُمْ، فَإِذَا رَأَيْتُمْ مُحْدَثَةً، فَعَلَيْكُمْ بِالْأَمْرِ الْأَوَّلِ» قَالَ حَفْصٌ: كُنْتُ أُسْنِدُ عَنْ حَبِيبٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، ثُمَّ دَخَلَنِي مِنْهُ شَكٌّ
al-Dārimī, al-Sunan #174 1/270
الدارمي، سنن #١٧٤ ١/٢٧٠
http://shamela.ws/browse.php/book-21795/page-196
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أَخْبَرَنَا هَارُونُ بْنُ مُعَاوِيَةَ، عَنْ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا الْأَعْمَشُ، قَالَ: قَالَ عَبْدُ اللَّهِ: «أَيُّهَا النَّاسُ إِنَّكُمْ سَتُحْدِثُونَ وَيُحْدَثُ لَكُمْ، فَإِذَا رَأَيْتُمْ مُحْدَثَةً، فَعَلَيْكُمْ بِالْأَمْرِ الْأَوَّلِ» قَالَ حَفْصٌ: كُنْتُ أُسْنِدُ عَنْ حَبِيبٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، ثُمَّ دَخَلَنِي مِنْهُ شَكٌّ
al-Dārimī, al-Sunan #174 1/270
الدارمي، سنن #١٧٤ ١/٢٧٠
http://shamela.ws/browse.php/book-21795/page-196
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ʿAbd al-Mālik b. Marwān said, “The most virtuous man is one who is humble when he is in a high rank, who restrains himself when he is powerful, and who is fair when he is strong.”
قال عبد الملك ابن مروان: أفضل الرجال من تواضع عن رفعة، وزهد عن قدرة، وأنصف عن قوّة.
Ibn Qutaybah, ʿUyūn ʾl-Akhbār 1/378
لابن قتيبة، عيون الأخبار ١/٣٧٨
http://shamela.ws/browse.php/book-23790/page-371
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قال عبد الملك ابن مروان: أفضل الرجال من تواضع عن رفعة، وزهد عن قدرة، وأنصف عن قوّة.
Ibn Qutaybah, ʿUyūn ʾl-Akhbār 1/378
لابن قتيبة، عيون الأخبار ١/٣٧٨
http://shamela.ws/browse.php/book-23790/page-371
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ʿAbd al-Mālik said to his father ʿUmar b. ʿAbd ʾl-ʿAzīz, “Why do you not forcefully execute matters? By Allāh, when I am dealing with the truth, I would not care if heated discord would arise between you and I.”
ʿUmar said to him, “Do not be hasty, my son. For Allāh has condemned wine twice in the Qurʿan before He forbade it the third time; and I am afraid of prompting people to accept the truth all at once lest they should reject it and fitnah would ensue.”
وَفِيمَا يُحْكَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنَّ ابْنَهُ عَبْدَ الْمَلِكِ قَالَ لَهُ: "مَا لَكَ لَا تُنَفِّذُ الْأُمُورَ؟ فَوَاللَّهِ مَا أُبَالِي لَوْ أَنَّ الْقُدُورَ غَلَتْ بِي وَبِكَ فِي الْحَقِّ". قَالَ لَهُ عُمَرُ: "لَا تَعْجَلْ يَا بُنَيَّ، فَإِنَّ اللَّهَ ذَمَّ الْخَمْرَ فِي الْقُرْآنِ مَرَّتَيْنِ، وَحَرَّمَهَا فِي الثَّالِثَةِ، وَإِنَّى أَخَافُ أَنْ أَحْمِلَ الْحَقَّ عَلَى النَّاسِ جُمْلَةً، فَيَدْفَعُوهُ جملة، ويكون من ذا فتنة"6.
al-Shāṭibī, al-Muwafaqāt 2/148
الشاطبي، إبراهيم بن موسى، الموافقات ٢/١٤٨
http://shamela.ws/browse.php/book-11435/page-805
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ʿUmar said to him, “Do not be hasty, my son. For Allāh has condemned wine twice in the Qurʿan before He forbade it the third time; and I am afraid of prompting people to accept the truth all at once lest they should reject it and fitnah would ensue.”
وَفِيمَا يُحْكَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنَّ ابْنَهُ عَبْدَ الْمَلِكِ قَالَ لَهُ: "مَا لَكَ لَا تُنَفِّذُ الْأُمُورَ؟ فَوَاللَّهِ مَا أُبَالِي لَوْ أَنَّ الْقُدُورَ غَلَتْ بِي وَبِكَ فِي الْحَقِّ". قَالَ لَهُ عُمَرُ: "لَا تَعْجَلْ يَا بُنَيَّ، فَإِنَّ اللَّهَ ذَمَّ الْخَمْرَ فِي الْقُرْآنِ مَرَّتَيْنِ، وَحَرَّمَهَا فِي الثَّالِثَةِ، وَإِنَّى أَخَافُ أَنْ أَحْمِلَ الْحَقَّ عَلَى النَّاسِ جُمْلَةً، فَيَدْفَعُوهُ جملة، ويكون من ذا فتنة"6.
al-Shāṭibī, al-Muwafaqāt 2/148
الشاطبي، إبراهيم بن موسى، الموافقات ٢/١٤٨
http://shamela.ws/browse.php/book-11435/page-805
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Telegram
IlmTest
Islām in its Original Form
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Al-Zuhrī reported that Anas (may Allāh be pleased with him) said: “The nearest of them in resemblance to the Prophet ﷺ was al-Ḥasan b. ʿAlī.”
عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، يَقُولُ «كَانَ الْحَسَنُ بْنُ عَلِيٍّ أَشْبَهَمْ بِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ»
ʿAbd al-Razzāq al-Ṣanʿānī, al-Muṣannaf #7980 4/335
عبد الرزاق الصنعاني، مصنف #٧٩٨٠ ٤/٣٣٥
http://shamela.ws/browse.php/book-13174/page-8578
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عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، يَقُولُ «كَانَ الْحَسَنُ بْنُ عَلِيٍّ أَشْبَهَمْ بِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ»
ʿAbd al-Razzāq al-Ṣanʿānī, al-Muṣannaf #7980 4/335
عبد الرزاق الصنعاني، مصنف #٧٩٨٠ ٤/٣٣٥
http://shamela.ws/browse.php/book-13174/page-8578
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The Ruling on Speaking In the Toilet
حكم الكلام والتحدث داخل بيت الخلاء
The questioner asks: “What is the ruling on speaking while using the toilet (bathroom)?”
س: السائلة: أ. م. س. تقول: ما هو حكم الكلام؛ كلام الشخص داخل الحمام في بيت الخلاء؟
Answer: “If there is a need for it then there is no problem with it, but if there is no need then it is better to leave it. If it is necessary to call someone, or say ‘Do such and such’, then there is nothing wrong in it.”
ج: إذا دعت الحاجة إليه فلا بأس، وإن لم تدع الحاجة فتركه أولى، فإذا دعت الحاجة أن ينبه أحدا، أو يقول: افعلوا كذا لحاجة فلا بأس.
This was the 4th question in the cassette.
السؤال الرابع من الشريط رقم.
Shaykh ʿAbd al-ʿAzīz bin ʿAbd Allāh bin Bāz, Fatāwá Nūrun ʿalá al-Darb #20 5/32
ابن باز، فتاوى نور على الدرب #٢٠ ٥/٣٢
http://shamela.ws/browse.php/book-107/page-1791
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حكم الكلام والتحدث داخل بيت الخلاء
The questioner asks: “What is the ruling on speaking while using the toilet (bathroom)?”
س: السائلة: أ. م. س. تقول: ما هو حكم الكلام؛ كلام الشخص داخل الحمام في بيت الخلاء؟
Answer: “If there is a need for it then there is no problem with it, but if there is no need then it is better to leave it. If it is necessary to call someone, or say ‘Do such and such’, then there is nothing wrong in it.”
ج: إذا دعت الحاجة إليه فلا بأس، وإن لم تدع الحاجة فتركه أولى، فإذا دعت الحاجة أن ينبه أحدا، أو يقول: افعلوا كذا لحاجة فلا بأس.
This was the 4th question in the cassette.
السؤال الرابع من الشريط رقم.
Shaykh ʿAbd al-ʿAzīz bin ʿAbd Allāh bin Bāz, Fatāwá Nūrun ʿalá al-Darb #20 5/32
ابن باز، فتاوى نور على الدرب #٢٠ ٥/٣٢
http://shamela.ws/browse.php/book-107/page-1791
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Abū Maʿshar said: I asked Ibrāhīm about something from these desires (innovations) and he said: “Allāh has not placed a single atom of goodness in them and they are nothing but whisperings from Shayṭān. You must stick to the original affair.”
قال أبو معشر: سألت إبراهيم بن موسى عن هذه الأهواء فقال: ما جعل الله في شيء منها مثقال ذرة من خير، ما هي إلا نزعة من الشيطان، عليك بالأمر الأول.
al-Qāsimī, Iṣlāḥ al-Masājid min ʾl-Bidaʿ wa ʾl-ʿAwāʾid 1/13
القاسمي، إصلاح المساجد ١/١٣
http://shamela.ws/browse.php/book-10541/page-11
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قال أبو معشر: سألت إبراهيم بن موسى عن هذه الأهواء فقال: ما جعل الله في شيء منها مثقال ذرة من خير، ما هي إلا نزعة من الشيطان، عليك بالأمر الأول.
al-Qāsimī, Iṣlāḥ al-Masājid min ʾl-Bidaʿ wa ʾl-ʿAwāʾid 1/13
القاسمي، إصلاح المساجد ١/١٣
http://shamela.ws/browse.php/book-10541/page-11
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Bahlūl bin Isḥāq said that Sa'īd bin Manṣūr narrated to us that Shihāb bin Khirrāsh narrated to us that he said: I met those of whom I met from the first people of this Ummah and they would say: “Make mention in your gatherings of the Companions of the Messenger of Allāh ﷺ that which would cause the hearts to have affection for them. Do not mention the disputes which took place between them so as to gather the people against them.”
بُهْلُولُ بنُ إِسْحَاقَ: حَدَّثَنَا سَعِيْدُ بنُ مَنْصُوْرٍ، حَدَّثَنَا شِهَابُ بنُ خِرَاشٍ قَالَ: أَردكْتُ مَنْ أَدْرَكْتُ مِنْ صَدَرَةِ هَذِهِ الأُمَّةِ، وَهُم وَيَقُوْلُوْنَ: اذكرُوا مَجْلِسَ أَصْحَابِ رَسُوْلِ اللهِ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- مَا تَأْتَلِفُ عَلَيْهِ القُلُوْبُ، وَلاَ تَذْكُرُوا الَّذِي شَجَرَ بَيْنهُم، فَتُحرِّشُوا عَلَيْهِم النَّاسَ.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 8/285
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٨/٢٨٥
http://shamela.ws/browse.php/book-10906/page-5411
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بُهْلُولُ بنُ إِسْحَاقَ: حَدَّثَنَا سَعِيْدُ بنُ مَنْصُوْرٍ، حَدَّثَنَا شِهَابُ بنُ خِرَاشٍ قَالَ: أَردكْتُ مَنْ أَدْرَكْتُ مِنْ صَدَرَةِ هَذِهِ الأُمَّةِ، وَهُم وَيَقُوْلُوْنَ: اذكرُوا مَجْلِسَ أَصْحَابِ رَسُوْلِ اللهِ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- مَا تَأْتَلِفُ عَلَيْهِ القُلُوْبُ، وَلاَ تَذْكُرُوا الَّذِي شَجَرَ بَيْنهُم، فَتُحرِّشُوا عَلَيْهِم النَّاسَ.
Imām al-Ḏahabī, Siyar Aʿlām ʿl-Nubalāʾ 8/285
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٨/٢٨٥
http://shamela.ws/browse.php/book-10906/page-5411
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