Ibrāhīm b. al-Ashʿath reported that Sufyān b. ʿUyaynah said: “The slaves have never been given anything better than patience; because of it they will enter Paradise.”

حَدَّثَنَا الْقَاسِمُ بْنُ هَاشِمٍ قَالَ: قَالَ إِبْرَاهِيمُ بْنُ الْأَشْعَثَ، سَمِعْتُ سُفْيَانَ بْنَ عُيَيْنَةَ يَقُولُ: «لَمْ يُعْطَ الْعِبَادُ أَفْضَلَ مِنَ الصَّبْرِ، بِهِ دَخَلُوا الْجَنَّةَ»

Ibn Abī ʾl-Dunyā, al-Ṣabr wa ʾl-Thawāb ʿAlayh 1/50 #60
ابن أبي الدنيا، الصبر والثواب عليه ١/٥٠ #٦٠
http://shamela.ws/browse.php/book-8259/page-61

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Harun b. Maʿrūf reported that Ibn al-Mubārak said: “The (best) students of al-Zuhrī are three: (Imām) Mālik, Sufyān b. ʿUyaynah, and Maʿmar.”

حدثنا هارون بن معروف قال قال ابن المبارك: أصحاب الزهري ثلاثة، مالك وسفيان - يعني ابن عيينة - ومعمر.

Ibn Abī Ḥātim, al-Jarḥ wa ʾl-Taʿdīl 1/16
ابن أبي حاتم، الجرح والتعديل ١/١٦
http://shamela.ws/browse.php/book-2170/page-43

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He (Qatādah) is a proof for al-Ijmāʿ when he narrates what he heard, for indeed he is a mudallis (one who may skip the Shaykh that he heard from when narrating) and he is well known for this. And he used to also hold the opinion of al-Qadr (ie: the bidaʿ of the Qadariyyah), may Allāh pardon him.
وَهُوَ حُجّةٌ بِالإِجْمَاعِ إِذَا بَيَّنَ السَّمَاعَ، فَإِنَّهُ مُدَلِّسٌ مَعْرُوْفٌ بِذَلِكَ، وَكَانَ يَرَى القَدَرَ - نَسْأَلُ اللهَ العَفْوَ -.

Even with that we do not find any of the scholars of the past saying that he is not truthful, or just, or that he is not memorized.
وَمعَ هَذَا، فَمَا تَوقَّفَ أَحَدٌ فِي صِدقِه، وَعَدَالَتِه، وَحِفظِه،

And perhaps Allāh will pardon people who are similar to him, those who have characteristics of bidaʿ (innovation) with them.
وَلَعَلَّ اللهَ يَعْذُرُ أَمْثَالَه مِمَّنْ تَلبَّسَ بِبدعَةٍ

All he wanted to do was praise and magnify Allāh (ie: thus he fell into the bidaʿ).
يُرِيْدُ بِهَا تَعْظِيْمَ البَارِي وَتَنزِيهَه،

Allāh is just and the One who gives the verdict, and He is easy with His slaves, and Allāh is not asked about what He does.
وَبَذَلَ وِسْعَهُ، وَاللهُ حَكَمٌ عَدلٌ لَطِيْفٌ بِعِبَادِه، وَلاَ يُسْأَلُ عَمَّا يَفْعَلُ.

Then indeed he is from the biggest scholars of knowledge, who has a lot of knowledge and is known to look for the truth.
ثُمَّ إِنَّ الكَبِيْرَ مِنْ أَئِمَّةِ العِلْمِ إِذَا كَثُرَ صَوَابُه، وَعُلِمَ تَحَرِّيهِ لِلْحقِّ،

And his knowledge is expansive, and his intellect was abundant, and he was known for his piety, goodness and following (of the truth),
وَاتَّسَعَ عِلْمُه، وَظَهَرَ ذَكَاؤُهُ، وَعُرِفَ صَلاَحُه وَوَرَعُه وَاتِّبَاعُه،

May Allāh forgive him of his slips,
يُغْفَرُ لَهُ زَلَلُهُ،

We do not say that he is ḍāl (misguided), and we do not cast him aside and forget the good that he has done.
وَلاَ نُضِلِّلْهُ وَنَطرْحُهُ وَنَنسَى مَحَاسِنَه.

Yes, we do not follow him in his bidaʿ, and his mistakes, and we hope that he made tawbah (repentance) from that.
نَعَم، وَلاَ نَقتَدِي بِهِ فِي بِدعَتِه وَخَطَئِه، وَنَرجُو لَهُ التَّوبَةَ مِنْ ذَلِكَ.

Imām al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 5/271
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٥/٢٧١
http://shamela.ws/browse.php/book-10906/page-4043

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Whoever makes something from the Sunnah of the Messenger and the Shariʿah while they have no evidence from the Sunnah to support it, except that some of the Salaf did it, then this is not permissible.

أما أن يجعل من سنة الرسول وشريعته وحكمه ما لم تدل عليه سنته، لكون بعض السلف فعل ذلك؛ فهذا لا يجوز.

Ibn Taymiyyah, Al-Radd ʿalá al-Ikhnāʿī 1/127
ابن تيمية، الرد على الإخنائي ١/١٢٧
http://shamela.ws/browse.php/book-37816/page-123

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Yazīd Al-Rishk: Muʿāḏah narrated to me that she asked ʿĀ'ʿishāh (may Allāh be pleased with her): “How many rakʿah did the Messenger of Allāh ﷺ pray Al-Duḥá?” She said: “Four, and he would add more as much as he wished.”

حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، حَدَّثَنَا يَزِيدُ الرِّشْكُ، عَنْ مُعَاذَةَ، عَنْ عَائِشَةَ أَنَّهَا سَأَلَتْهَا: كَمْ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ " يُصَلِّي الضُّحَى؟ قَالَتْ: أَرْبَعَ رَكَعَاتٍ. وَيَزِيدُ مَا شَاءَ اللَّهُ "

Abū Yaʿlá, Musnad 8/24 #4529
أبي يعلى الموصلي، مسند ٨/٢٤ #٤٥٢٩
http://shamela.ws/browse.php/book-12520/page-4561

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Narrated ʿUmar b. al-Khaṭṭāb (may Allāh be pleased with him): Allāh's Messenger (ﷺ) said, “None wears silk in this world, but he who will have no share in the Hereafter.”

حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، حَدَّثَنَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عِمْرَانَ بْنِ حِطَّانَ، قَالَ سَأَلْتُ عَائِشَةَ عَنِ الْحَرِيرِ، فَقَالَتِ ائْتِ ابْنَ عَبَّاسٍ فَسَلْهُ‏.‏ قَالَ فَسَأَلْتُهُ فَقَالَ سَلِ ابْنَ عُمَرَ‏.‏ قَالَ فَسَأَلْتُ ابْنَ عُمَرَ فَقَالَ أَخْبَرَنِي أَبُو حَفْصٍ ـ يَعْنِي عُمَرَ بْنَ الْخَطَّابِ ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ إِنَّمَا يَلْبَسُ الْحَرِيرَ فِي الدُّنْيَا مَنْ لاَ خَلاَقَ لَهُ فِي الآخِرَةِ ‏"‌‏.‏ فَقُلْتُ صَدَقَ وَمَا كَذَبَ أَبُو حَفْصٍ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم‏.‏ وَقَالَ عَبْدُ اللَّهِ بْنُ رَجَاءٍ حَدَّثَنَا حَرْبٌ عَنْ يَحْيَى حَدَّثَنِي عِمْرَانُ‏.‏ وَقَصَّ الْحَدِيثَ‏.‏

Imām al-Bukhārī, Ṣaḥīḥ al-Bukhārī 7/150 #5835
البخاري، صحيح البخاري ٧/١٥٠ #٥٨٣٥
http://shamela.ws/browse.php/book-1681/page-9809

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He said: “Muḥammad b. Bashār narrated to us”, and he is Bundār.
قَوْلُهُ حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ هُوَ بُنْدَارٌ

ʿUthmān, he is (ʿʿUthmān) b. ʿUmar b. Fāris
وَعُثْمَان هُوَ بن عُمَرَ بْنِ فَارِسٍ

And the chain is to ʿImrān b. Ḥiṭṭān of Baṣrah.
وَالسَّنَدُ كُلُّهُ إِلَى عِمْرَانَ بْنِ حِطَّانَ بَصْرِيُّونَ

And ʿImrān b. Ḥiṭṭān al-Sadūsī was one of the khawārij of that time, rather he was their leader and spokesperson. And it was he who praised b. al-Muljim, the murderer of ʿAlī in those well-known verses of poetry. And al-Bukhārī only narrated from him on his condition of narrating aḥādīth from an innovator if he was truthful in speech and religiously committed. And perhaps it is said that ʿImrān repented from his bidʿah, but that is far off from the truth.
وَعِمْرَانُ هُوَ السَّدُوسِيُّ كَانَ أَحَدَ الْخَوَارِجِ مِنَ الْعَقَدِيَّةِ بَلْ هُوَ رَئِيسُهُمْ وشاعرهم وَهُوَ الَّذِي مدح بن مُلْجِمٍ قَاتِلَ عَلِيٍّ بِالْأَبْيَاتِ الْمَشْهُورَةِ وَأَبُوهُ حِطَّانُ بِكَسْرِ الْمُهْمَلَةِ بَعْدَهَا طَاءٌ مُهْمَلَةٌ ثَقِيلَةٌ وَإِنَّمَا أَخْرَجَ لَهُ الْبُخَارِيُّ عَلَى قَاعِدَتِهِ فِي تَخْرِيجِ أَحَادِيثِ الْمُبْتَدِعِ إِذَا كَانَ صَادِقَ اللَّهْجَةِ مُتَدَيِّنًا وَقَدْ قِيلَ إِنَّ عِمْرَانَ تَابَ مِنْ بِدْعَتِهِ وَهُوَ بَعِيدٌ

And it is said: Verily, Yaḥyá b. Abī Kathīr acquired this ḥadīth from him before he became a mubtadiʿ (innovator), for he married a woman from his close relatives who held the creed of the khawārij with the intention of converting her from her ʿaqīdah, but then she converted him to her creed. And there is no other situation like this in [Ṣaḥīḥ] al-Bukhārī, and he is also mentioned in another chapter.
وَقِيلَ إِنَّ يَحْيَى بْنَ أَبِي كَثِيرٍ حَمَلَهُ عَنْهُ قَبْلَ أَنْ يَبْتَدِعَ فَإِنَّهُ كَانَ تَزَوَّجَ امْرَأَةً مِنْ أَقَارِبِهِ تَعْتَقِدُ رَأْيَ الْخَوَارِجِ لِيَنْقُلَهَا عَنْ مُعْتَقَدِهَا فَنَقَلَتْهُ هِيَ إِلَى مُعْتَقَدِهَا وَلَيْسَ لَهُ فِي الْبُخَارِيِّ سِوَى هَذَا الْمَوْضِعِ وَهُوَ مُتَابَعَةٌ وَآخَرُ فِي بَابِ نَقْضِ الصُّوَرِ

Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī 10/290 #5835
ابن حجر العسقلاني، فتح الباري بشرح صحيح البخاري ١٠/٢٩٠ #٥٨٣٥
http://shamela.ws/browse.php/book-1673/page-5925

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Al-Ḥusayn b. Muḥammad al-Qabbānī relates: ʿAbd al-Raḥmān b. Bishr reported to us: I heard Sufyān b. ʿUyaynah on the night of Saturday, the middle of Shaʿbān, in the year 196(H) saying: “On this day I am exactly eighty-nine years old, I was born in the middle of Shaʿbān in the year 107(H).”
قَالَ الحُسَيْنُ بنُ مُحَمَّدٍ القَبَّانِيُّ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بنُ بِشْرٍ، قَالَ: سَمِعْتُ ابْنَ عُيَيْنَةَ عَشِيَّةَ السَّبْتِ، نِصْفَ شَعْبَانَ، سَنَةَ سِتٍّ وَتِسْعِيْنَ وَمائَةٍ يَقُوْلُ: كَمُلَ لِي فِي هَذَا اليَوْمِ تِسْعٌ وَثَمَانُوْنَ سَنَةً، وُلِدْتُ لِلنِّصْفِ مِنْ شَعْبَانَ، سَنَةَ سَبْعٍ وَمائَةٍ.

I say: “He lived ninety-one years.”
قُلْتُ: عَاشَ إِحْدَى وَتِسْعِيْنَ سَنَةً.

Imām al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 8/474
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٨/٤٧٤
http://shamela.ws/browse.php/book-10906/page-5600

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Al-Barbahārī said: “It is from the Sunnah to hold on to the Jamāʿah, the one who wants something other than the Jamāʿah and breaks it apart has “removed Islām from his neck” (i.e. disassociates himself from the Muslims) and has become a misguided deceiver.” [Sharḥ al-Sunnah p. 59]
وقال البربهاري رحمه الله: فمِنْ السنة لُزُومُ الجَمَاعَةِ , فَمَنْ رَغِبَ عَن الجَمَاعَة وفارقَهَا: فقد خَلَعَ رِبْقَةَ الإسلامِ مِنْ عُنُقَهِ , وكانَ ضالًا مُضِلًا. شرح السنة / 59

And he said: “Those who rebel against a leader of the leaders of the Muslims is a Khārijī, he has broken the unity of the Muslims and opposes the narrations, and his death will be as the dying of the time of ignorance.” [Sharḥ al-Sunnah p. 70]
وقال: ومَنْ خرجَ على إمامٍ من أئِمّةِ المسلمين: فهو خارجي , وقد شَقّ عصا المسلمينَ , وخالفَ الآثارَ, وميتته مِيتةً جاهلية. شرح السنة / 70

Aḥmad al-Ṭayyār, Ḥayāh al-Salaf 1/126
أحمد الطيار، حياة السلف ١/١٢٦
http://shamela.ws/browse.php/book-17505/page-123

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Ibn ʿAwn said: “When the desires overcome the heart (you will find) the person deeming good that which he used to deem as despicable.”

وَقَالَ اِبْن عَوْنٍ: إِذْ غَلَبَ اَلْهَوَى عَلَى اَلْقَلْبِ اِسْتَحْسَنَ اَلرَّجُلُ مَا كَانَ يَسْتَقْبِحُهُ".

Ibn Baṭṭah al-ʿUkbarī, al-Sharḥ wa ʾl-Ibānah 1/126
ابن بطة العكبري، الشرح والإبانة ١/١٢٦
http://shamela.ws/rep.php/book/1621

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In the Sunan of Abī Dāwūd it was narrated that ʿĀʾishah (may Allah be pleased with her) said: the Messenger of Allah ﷺ came back from the campaign to Tābūk or Khaybar, and in my alcove there was a curtain. The breeze came and lifted the edge of the curtain, uncovering the “daughters” (her dolls) of ʿĀʾishah.
وفي "سنن أبي داود" عنها قالت: قدم رسول الله صلَّى الله عليه وآله وسلم من غزوة تبوك أو حنين، وفي سهوتها ستر، فهبَّت ريح فكشفت ناحيةَ السّتر عن بناتٍ لعائشة لعب،

He ﷺ asked: “What is this, O ʿĀʾishah?”
فقال: "ما هذا يا عائشة؟ "

She replied: “My daughters.”
قالت: بناتي.

And among them he saw a horse with two wings of cloth.
ورأى بينهن فرسًا له جناحان من رقاع،

He asked: “What is this that I see among them?”
فقال: "ما هذا الذي أرى وسطهنّ"؟

She answered: “A horse.”
قالت: فرس.

He asked: “What is this on it?”
قال: "وما هذا الذي عليه".

She said: “Two wings.”
قالت: جناحان.

He said: “A horse with wings!?”
قال: "فرس له جناحان! ".

She replied: “Have you not heard that Sulaymān had horses with wings?”
قالت: أما سمعت أن لسليمان خيلًا لها أجنحة؟

She said: And he smiled so broadly that I could see his molar teeth."
قالت: فضحك حتى رأيت نواجذه.

ʿAbd al-Raḥmān al-Muʿallimī al-Yamānī, Āthar 4/295
عبد الرحمن المعلمي اليماني، آثار ٤/٢٩٥
https://shamela.ws/book/14381/1855

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This ḥadīth is taken as evidence that it is permissible to have dolls and toys for girls to play with. This is an exception to the prohibition of images. This was stated by (al-Qāḍī) ʿIyāḍ, and it was narrated from al-jamhūr (the majority) that they allowed the sale of toys and dolls so that girls might learn from a young age how to take care of their houses and their children.

وَاسْتُدِلَّ بِهَذَا الْحَدِيثِ عَلَى جَوَازِ اتِّخَاذِ صُوَرِ الْبَنَاتِ وَاللَّعِبِ مِنْ أَجْلِ لَعِبِ الْبَنَاتِ بِهِنَّ وَخُصَّ ذَلِكَ مِنْ عُمُومِ النَّهْيِ عَنِ اتِّخَاذِ الصُّوَرِ وَبِهِ جَزَمَ عِيَاضٌ وَنَقَلَهُ عَنِ الْجُمْهُورِ وَأَنَّهُمْ أَجَازُوا بَيْعَ اللَّعِبِ لِلْبَنَاتِ لِتَدْرِيبِهِنَّ مِنْ صِغَرِهِنَّ عَلَى أَمْرِ بُيُوتِهِنَّ وَأَوْلَادِهِنَّ

Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī 10/527
ابن حجر العسقلاني، فتح الباري بشرح صحيح البخاري ١٠/٥٢٧
http://shamela.ws/browse.php/book-1673/page-6161

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Thank you for being part of our growth and our journey. May Allāh be kind to you as you have been to us, and may He aid you as you have aided us.

ʿAlī b. ʿAbd al-Ḥamīd said he heard Sariyā saying: “The most patient of the people are those who are patient upon the truth.”

أَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ , قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ الْحُسَيْنِ الصُّوفِيَّ , يَقُولُ: سَمِعْتُ عَبْدَ اللهِ بْنَ مُحَمَّدٍ , يَقُولُ: سَمِعْتُ عَلِيَّ بْنَ عَبْدِ الْحَمِيدِ , يَقُولُ: سَمِعْتُ سَرِيًّا , يَقُولُ: " أَصْبَرُ النَّاسِ مَنْ صَبَرَ عَلَى الْحَقِّ "

Abū Bakr al-Bayhaqī, Shuʿab al-ʾĪmān 12/372 #9568
أبو بكر البيهقي، شعب الإيمان ١٢/٣٧٢ #٩٥٦٨
http://shamela.ws/browse.php/book-10660/page-10170

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Muḍar al-Qārī reported that ʿAbd al-Wāḥid b. Ziyād said to me: “I cannot think of any deeds that are more virtuous than patience except for being pleased (with Allāh and His Pre-Decree) and similarly I do not know of a level higher or nobler than being pleased (with Allāh and His Pre-Decree) and it is the head of al-Maḥabbah (loving Allāh).”

حَدَّثَنَا أَبُو مُحَمَّدِ بْنُ حَيَّانَ، ثَنَا عَلِيُّ بْنُ سَعِيدٍ، ثَنَا إِبْرَاهِيمُ بْنُ الْجُنَيْدِ، ثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ، حَدَّثَنِي سَعِيدُ بْنُ خَلَفِ بْنِ يَزِيدَ الْقَسَّامُ، قَالَ: سَمِعْتُ مُضَرَ الْقَارِئَ، قَالَ: قَالَ لِي عَبْدُ الْوَاحِدِ بْنُ زَيْدٍ: مَا أَحْسِبُ شَيْئًا مِنَ الْأَعْمَالِ يَتَقَدَّمُ الصَّبْرَ إِلَّا الرِّضَا وَلَا أَعْلَمُ دَرَجَةً أَرْفَعَ وَلَا أَشْرَفَ مِنَ الرِّضَا وَهِيَ رَأْسُ الْمَحَبَّةِ "

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah al-Awliyāʾ 6/163
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٦/١٦٣
http://shamela.ws/browse.php/book-10495/page-8699

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Abī Hārūn al-Madanī reported that Ibn Masʿūd (may Allāh be pleased with him) said: “Never seek to please anyone at the expense of angering Allāh. Do not praise anyone for something Allāh blessed you with, nor blame them for something Allāh did not give you. For indeed the provisions of Allāh is not determined by ones' determination, nor does the hatred of the haters prevent it. Indeed Allāh out of His infinite wisdom and justice made peace and happiness in having contentment and certainty, and He made worry and sadness by being displeased (i.e. with His divine decree) and having doubts.”

فَأَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ بِشْرَانَ، حدثنا الْحُسَيْنُ بْنُ صَفْوَانَ، حدثنا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَبِي الدُّنْيَا، حدثنا الْحَسَنُ بْنُ الصَّبَّاحِ، حدثنا سُفْيَانُ، عَنْ أَبِي هَارُونَ الْمَدَنِيِّ قَالَ: قَالَ ابْنُ مَسْعُودٍ: " الرِّضَا أَنْ لَا تُرْضِيَ النَّاسَ بِسَخَطِ اللهِ، وَلَا تَحْمَدَ أَحَدًا عَلَىرِزْقِ اللهِ، وَلَا تَلُمْ أَحَدًا عَلَى مَا لَمْ يُؤْتِكَ اللهُ، فَإِنَّ الرِّزْقَ لَا يَسُوقُهُ حِرْصُ حَرِيصٍ، وَلَا يَرُدُّهُ كَرَاهِيَةُ كَارِهٍ، وَاللهُ بِقِسْطِهِ وَعِلْمِهِ جَعَلَ الرَّوْحَ وَالْفَرَحَ فِي الْيَقِينِ وَالرِّضَا، وَجَعَلَ الْهَمَّ وَالْحُزْنَ فِي الشَّكِّ وَالسَّخَطِ "

Abū Bakr al-Bayhaqī, Shuʿab al-ʾĪmān 1/384 #205
أبو بكر البيهقي، شعب الإيمان ١/٣٨٤ #٢٠٥
http://shamela.ws/browse.php/book-10660/page-281

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The obligation upon every believer is to love what Allāh and His Messenger loves and to hate what Allāh and His Messenger hates for the issues that have evidence in the Book.
فَالْوَاجِبُ عَلَى كُلِّ مُؤْمِنٍ أَنْ يُحِبَّ مَا أَحَبَّ اللَّهُ وَرَسُولُهُ: وَأَنْ يُبْغِضَ مَا أَبْغَضَهُ اللَّهُ وَرَسُولُهُ مِمَّا دَلَّ عَلَيْهِ فِي كِتَابِهِ

So it is not permissible for anyone to make a principle based on a person except for the Prophet ﷺ, nor a statement except with the Book of Allāh, Mighty and Majestic is He.
فَلَا يَجُوزُ لِأَحَدِ أَنْ يَجْعَلَ الْأَصْلَ فِي الدِّينِ لِشَخْصِ إلَّا لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا يَقُولَ إلَّا لِكِتَابِ اللَّهِ عَزَّ وَجَلَّ.

Whoever sets up a person such that he bases alliance with whoever agrees with him, and disassociation with whoever disagrees with him, then (this is like what Allāh says in the Qurʾān): {[Or] of those who have divided their religion and become sects} [Al-Rūm 30:32]
وَمَنْ نَصَّبَ شَخْصًا كَائِنًا مَنْ كَانَ فَوَالَى وَعَادَى عَلَى مُوَافَقَتِهِ فِي الْقَوْلِ وَالْفِعْلِ فَهُوَ {مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا} الْآيَةَ

If someone acquires knowledge and manners from a group of believers such as the imāms or the mashāykh, then it is not correct for him to consider those whom he follows as a criteria or scale (ie: that everyone must also agree with those imāms and mashāykh) and to associate alliances with those who agree with them (ie: those mashāykh), and disassociate themselves with those who disagree with them. The individual should train themselves to learn and understand the undetectable issues that are in the heart and act on them so that he may take heed and the secrets of the heart become apparent in the times of trials and tribulations and hardship.
وَإِذَا تَفَقَّهَ الرَّجُلُ وَتَأَدَّبَ بِطَرِيقَةِ قَوْمٍ مِنْ الْمُؤْمِنِينَ مِثْلَ: اتِّبَاعِ: الْأَئِمَّةِ وَالْمَشَايِخِ؛ فَلَيْسَ لَهُ أَنْ يَجْعَلَ قُدْوَتَهُ وَأَصْحَابَهُ هُمْ الْعِيَارُ فَيُوَالِي مَنْ وَافَقَهُمْ وَيُعَادِي مَنْ خَالَفَهُمْ فَيَنْبَغِي لِلْإِنْسَانِ أَنْ يُعَوِّدَ نَفْسَهُ التَّفَقُّهَ الْبَاطِنَ فِي قَلْبِهِ وَالْعَمَلَ بِهِ فَهَذَا زَاجِرٌ. وَكَمَائِنُ الْقُلُوبِ تَظْهَرُ عِنْدَ الْمِحَنِ.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 20/8
ابن تيمية، مجموع الفتاوى ٢٠/٨
http://shamela.ws/browse.php/book-7289/page-9832

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Ibn ʿUmar (may Allāh be pleased with him) reported that the Prophet ﷺ said: “Beware – every one of you is a shepherd and every one is answerable in regards to his flock. The leader is a shepherd over the people and shall be questioned concerning his subjects. A man is a shepherd over the members of his family and shall be questioned concerning them. A woman is a shepherd over the household of her husband and his children and shall be questioned concerning them. A slave is a shepherd over the property of his master and shall be questioned concerning it. Beware, every one of you is a shepherd and every one of you shall be questioned with regard to his trust.”

أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنا أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ سَخْتَوَيْهِ، ثنا الْحَارِثُ بْنُ أَبِي أُسَامَةَ، ثنا أَبُو النَّصْرِ، ح، قَالَ: وأنا أَبُو الْوَلِيدِ، أنا مُوسَى بْنُ سَهْلٍ، ثنا مُحَمَّدُ بْنُ رُمْحٍ، ح قَالَ: وأنا أَبُو عَبْدِ اللهِ الشَّيْبَانِيُّ، وَاللَّفْظُ لَهُ، ثنا مُحَمَّدُ بْنُ شَاذَانَ، وَأَحْمَدُ بْنُ سَلَمَةَ، أنا قُتَيْبَةُ بْنُ سَعِيدٍ، قَالُوا: ثنا اللَّيْثُ بْنُ سَعْدٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: " أَلَا كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ، فَالْأَمِيرُ الَّذِي عَلَى النَّاسِ رَاعٍ وَهُوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ وَهُوَ مَسْئُولٌ عَنْهُمْ، وَالْمَرْأَةُ رَاعِيَةٌ عَلَى بَيْتِ بَعْلِهَا وَوَلَدِهِ وَهِيَ مَسْئُولَةٌ عَنْهُمْ، وَالْعَبْدُ رَاعٍ عَلَى مَالِ سَيِّدِهِ وَهُوَ مَسْئُولٌ عَنْهُ، أَلَا فَكُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ ". رَوَاهُ مُسْلِمٌ، عَنْ قُتَيْبَةَ بْنِ سَعِيدٍ، وَمُحَمَّدِ بْنِ رُمْحٍ

Abū Bakr al-Bayhaqī, Shuʿab al-ʾĪmān 7/203 #4881
أبو بكر البيهقي، شعب الإيمان ٧/٢٠٣ #٤٨٨١
http://shamela.ws/browse.php/book-10660/page-5342

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Innovation is severe, and a heretic is considered evil according to Muslims.
وَالْبِدْعَةُ أَمْرُهَا شَدِيدٌ، وَالْمَنْسُوبُ إِلَيْهَا سَيِّءُ الْحَالِ بَيْنَ أَظْهُرِ الْمُسْلِمِينَ،

So do not be hasty in describing others as innovators until you know for certain which of the two groups has spoken the truth and which one has spoken falsehood.
فَلَا تَعْجَلُوا بِالْبِدْعَةِ حَتَّى تَسْتَيْقِنُوا وَتَعْلَمُوا أَحَقًّا قَالَ أَحَدُ الْفَرِيقَيْنِ أَمْ بَاطِلًا؟

How can you be hasty in ascribing a group of people to an innovation due to something that they said, and you do not know whether or not they have spoken the truth?
وَكَيْفَ تَسْتَعْجِلُونَ أَنْ تَنْسِبُوا إِلَى الْبِدْعَةِ أَقْوَامًا فِي قَوْلٍ قَالُوهُ، وَلَا تَدْرُونَ أَنَّهُمْ أَصَابُوا الْحَقَّ فِي قَوْلِهِمْ ذَلِكَ أَمْ أَخْطَؤُوهُ،

It is not possible for you according to your maḏhab to say to someone from either group: “You are incorrect, and it is not as you have said.”
وَلَا يُمْكِنُكُمْ فِي مَذْهَبِكُمْ أَنْ تَقُولُوا لِوَاحِدٍ مِنَ الْفَرِيقَيْنِ: لَمْ تُصِبِ الْحَقَّ بِقَوْلِكَ،

Who is more foolish and ignorant in his maḏhab than one who ascribes an innovation to a people yet he says, “We do not know if their claim is true or not?”
وَلَيْسَ كَمَا قُلْتَ فَمَنْ أَسْفَهُ فِي مَذْهَبِهِ وَأَجْهَلُ مِمَّنْ يَنْسِبُ إِلَى الْبِدْعَةِ أَقْوَامًا يَقُولُ: لَا نَدْرِي أَهُوَ كَمَا قَالُوا أَمْ لَيْسَ كَذَلِكَ،

In fact, according to his maḏhab, he is not safe from labeling a people as innovators whilst it is possible that the position of one of the two groups coincides with the truth and the Sunnah, however he labels them innovators.
وَلَا يَأْمَنُ فِي مَذْهَبِهِ أَنْ يَكُونَ أَحَدُ الْفَرِيقَيْنِ أَصَابُوا الْحَقَّ وَالسُّنَّةَ، فَسَمَّاهُمْ مُبْتَدِعَةً،

Furthermore, he is not safe from claiming that the truth is falsehood and the Sunnah is in fact an innovation?
وَلَا يَأْمَنُ فِي دَعْوَاهُ أَنْ يَكُونَ الْحَقُّ بَاطِلًا وَالسُّنَّةُ بِدْعَةً؟

This is clear misguidance and significant ignorance.
هَذَا ضَلَالٌ بَيِّنٌ وَجَهْلٌ غَيْرُ صَغِيرٍ.

al-Dārimī, al-Radd ʿalá ʾl-Jahmiyyah 1/193
الدارمي، الرد على الجهمية ١/١٩٣
http://shamela.ws/browse.php/book-13023/page-196

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ʿImrān b. Ḥiṭṭān b. Dhabyān
عِمْرَانُ بنُ حِطَّانَ بنِ ظَبْيَانَ السَّدُوْسِيُّ * (خَ، د، ت)

Al-Baṣrī
البَصْرِيُّ.

He was one of the most immanent scholars, however he was one of the leaders of the khawārij.
مِنْ أَعْيَانِ العُلَمَاءِ، لَكِنَّهُ مِنْ رُؤُوْسِ الخَوَارِجِ.

He narrated from ʿĀʾishah, Abū Mūsā al-Ashʿari, and Ibn ʿAbbās.
حَدَّثَ عَنْ: عَائِشَةَ، وَأَبِي مُوْسَى الأَشْعَرِيِّ، وَابْنِ عَبَّاسٍ.

And those who narrated from him were: Ibn Sīrīn, Qatādah, and Yaḥyá b. Abī Kathīr.
رَوَى عَنْهُ: ابْنُ سِيْرِيْنَ، وَقَتَادَةُ، وَيَحْيَى بنُ أَبِي كَثِيْرٍ.

Abū Dāwūd said, “From among the people of desires, none are more authentic in terms of narrating ḥadīth than the khawārij.“
قَالَ أَبُو دَاوُدَ: لَيْسَ فِي أَهْلِ الأَهْوَاءِ أَصَحُّ حَدِيْثاً مِنَ الخَوَارِجِ.

He then mentioned ʿImrān b. Ḥiṭṭān and Abū Ḥassān al-Āʿraj.”
ثُمَّ ذَكَرَ عِمْرَانَ بنَ حِطَّانَ، وَأَبَا حَسَّانٍ الأَعْرَجَ.

Al-Farzduq said: ʿImrān b. Ḥiṭṭān was one of the most eloquent of people, for if he had wanted to speak like us he could, but we were not able to speak the likes of his speech.
قَالَ الفَرَزْدَقُ: عِمْرَانُ بنُ حِطَّانَ مِنْ أَشْعَرِ النَّاسِ؛ لأَنَّهُ لَوْ أَرَادَ أَنْ يَقُوْلَ مِثْلَنَا، لَقَالَ، وَلَسْنَا نَقْدِرُ أَنْ نَقُوْلَ مِثْلَ قَوْلِهِ.

Salāmah b. ʿAlqamah relates from Ibn Sīrīn who said: ʿImrān married a Khārijiyyah [a female Khārijite], and said: “I will bring her back (ie: to Ahl al-Sunnah and leave her misguidance).” However, she converted him to her maḏhab.
حَدَّثَ: سَلَمَةُ بنُ عَلْقَمَةَ، عَنِ ابْنِ سِيْرِيْنَ، قَالَ: تَزَوَّجَ عِمْرَانُ خَارِجِيَّةً، وَقَالَ: سَأَرُدُّهَا. قَالَ: فَصَرَفَتْهُ إِلَى مَذْهَبِهَا. حَدَّثَ: سَلَمَةُ بنُ عَلْقَمَةَ، عَنِ ابْنِ سِيْرِيْنَ، قَالَ: تَزَوَّجَ عِمْرَانُ خَارِجِيَّةً، وَقَالَ: سَأَرُدُّهَا. قَالَ: فَصَرَفَتْهُ إِلَى مَذْهَبِهَا.

Then al-Madāʿinī mentioned that she was very beautiful, and he was extremely ugly. Then she amazed him one day (with her beauty), so she said, “You and I will be in Jannah, because you were blessed (with a beautiful wife) and were grateful, and I was tested (with an unattractive husband) and was patient.”
فَذَكَرَ المَدَائِنِيُّ: أَنَّهَا كَانَتْ ذَاتَ جَمَالٍ، وَكَانَ دَمِيْماً، فَأَعْجَبَتْهُ يَوْماً، فَقَالَتْ: أَنَا وَأَنْتَ فِي الجَنَّةِ، لأَنَّكَ أُعْطِيْتَ، فَشَكَرْتَ، وَابْتُلِيْتُ، فَصَبَرْتُ.

Imām al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 4/214 #86
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٤/٢١٤ #٨٦
http://shamela.ws/browse.php/book-10906/page-3367

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Abū Dāwūd collected that Abū Hurayrah (may Allāh be pleased with him) reported that the Prophet ﷺ said: “A man is upon the dīn of his close companion, so carefully consider whom you take as a close companion.”

قال أبو داود رحمه الله (ج 13 ص 179): حدثنا ابن بشار أخبرنا أبو عامر وأبو داود قالا حدثنا زهير بن محمد قال حدثني موسى بن وردان عن أبي هريرة: أن النبي صلى الله عليه وعلى آله وسلم قال «الرجل على دين خليله فلينظر أحدكم من يخالل».

The ḥadīth is Ḥasan.

هذا حديث حسنٌ.

al-Imām Muqbil b. Hādī al-Wādiʿī, Al-Jāmiʿ al-Ṣaḥīḥ 6/109 #4265
مقبل بن هادي الوادعي، الجامع الصحيح مما ليس في الصحيحين ٦/١٠٩ #٤٢٦٥
http://shamela.ws/browse.php/book-148097/page-3246

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