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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Anyone who goes against the ṭarīq al-anbiyyāʾ (path of the Prophets) is doomed to lie or be unjust; intentionally or out of ignorance!

فكلّ من خالف طريق الأنبياء، لا بُدّ له من الكذب والظلم؛ إما عمداً، وإما جهلاً.

Ibn Taymiyyah, al-Nubūwwāt 2/1077
ابن تيمية، النبوات ٢/١٠٧٧
http://shamela.ws/browse.php/book-11817/page-1053

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Ibn Taymiyyah said: “Anyone who, without a valid excuse, opposes that which is clear in the Qurʾān and widespread in the Sunnah, or what the Salaf of the ummah agreed upon, is to be treated the way that the people of innovation are treated.”

ويقول ابن تيمية: (نعم من خالف الكتاب المستبين، والسنة المستفيضة، أو ما أجمع عليه سلف الأمة خلافا لا يعذر فيه فهذا يعامل بما يعامل به أهل البدع).

Majalah al-Islāmiyyah 47/241
مجلة البحوث الإسلامية ٤٧/٢٤١
http://shamela.ws/browse.php/book-8322/page-21069

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Al-Ijmāʿ is: the third principle upon which knowledge and the religion rely.
" وَالْإِجْمَاعُ " هُوَ الْأَصْلُ الثَّالِثُ الَّذِي يُعْتَمَدُ عَلَيْهِ فِي الْعِلْمِ وَالدِّينِ.

By these three ʿuṣūl (ie: the Qurʾān, the Sunnah and Ijmāʿ), Ahl al-Sunnah evaluate everyone's speech and actions, internal and external, connected to the religion.
وَهُمْ يَزِنُونَ بِهَذِهِ الْأُصُولِ الثَّلَاثَةِ جَمِيعَ مَا عَلَيْهِ النَّاسُ مِنْ أَقْوَالٍ وَأَعْمَالٍ بَاطِنَةٍ أَوْ ظَاهِرَةٍ مِمَّا لَهُ تَعَلُّقٌ بِالدِّينِ؛

The ijmāʿ which is possible to ascertain is that which the Salaf al-Ṣāliḥ concurred upon, then after them came much differing and the ummah spread (to many geographic regions).
وَالْإِجْمَاعُ الَّذِي يَنْضَبِطُ: هُوَ مَا كَانَ عَلَيْهِ السَّلَفُ الصَّالِحُ؛ إذْ بَعْدَهُمْ كَثُرَ الِاخْتِلَافُ وَانْتَشَرَتْ الْأُمَّةُ.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 3/157
ابن تيمية، مجموع الفتاوى ٣/١٥٧
http://shamela.ws/browse.php/book-7289/page-1049

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The innovation that renders an individual from the people of desires is one that is well known among the people of knowledge of the Sunnah to be a practise that is contrary to the Book and the Sunnah, such as the innovations of the Khawārij, Rāfiḍa, Qadariyyah and the Murjiʿah.

و " الْبِدْعَةُ " الَّتِي يُعَدُّ بِهَا الرَّجُلُ مِنْ أَهْلِ الْأَهْوَاءِ مَا اشْتَهَرَ عِنْدَ أَهْلِ الْعِلْمِ بِالسُّنَّةِ مُخَالَفَتُهَا لِلْكِتَابِ وَالسُّنَّةِ؛ كَبِدْعَةِ الْخَوَارِجِ وَالرَّوَافِضِ وَالْقَدَرِيَّةِ وَالْمُرْجِئَةِ

Ibn Taymiyyah, Majmūʿ al-Fatāwá 35/414
ابن تيمية، مجموع الفتاوى ٣٥/٤١٤
http://shamela.ws/browse.php/book-7289/page-16857

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Al-Bukhārī is the more authentic of the two (ie: between Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim). That is, the muttaṣil reports in it, not counting the taʿlīq or (those mentioned in) the chapter noscripts; most of those narrations are points of benefit related to what it contains of jurisprudential deductions, points of wisdom, and other than that.
(وَالْبُخَارِيُّ أَصَحُّهُمَا) أَيِ الْمُتَّصِلُ فِيهِ دُونَ التَّعَالِيقِ وَالتَّرَاجِمِ (وَأَكْثَرُهُمَا فَوَائِدَ) لِمَا فِيهِ مِنَ الِاسْتِنْبَاطَاتِ الْفِقْهِيَّةِ، وَالنُّكَتِ الْحِكَمِيَّةِ وَغَيْرِ ذَلِكَ.

It has also been said that Muslim is more authentic, however, the first view is the correct view and the view of the majority.
(وَقِيلَ مُسْلِمٌ أَصَحُّ، وَالصَّوَابُ الْأَوَّلُ) وَعَلَيْهِ الْجُمْهُورُ؛

This is because it is more strict with regards to the connectedness (of the chains) and more exact with regards to the narrators.
لِأَنَّهُ أَشَدُّ اتِّصَالًا وَأَتْقَنُ رِجَالًا،

Imām Jalāl al-Dīn al-Suyūṭī, Tadrīb al-Rawī fī Sharḥ Taqrīb al-Nawāwī 1/96
السيوطي، تدريب الراوي في شرح تقريب النواوي ١/٩٦
http://shamela.ws/browse.php/book-9329/page-74

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All of the scholars whose opinions we have recorded are in complete agreement that performing al-wuḍū (ablution) with stagnant water - so long as it does not contain najāsah (any filth or impurities) - is permissible. The only exception was Ibn Sīrīn who said it is not allowed.

وأجمعوا على أن الوضوء بالماء الآجن من غير نجاسة حلت فيه جائز، وانفرد ابن سيرين، فقال: لا يجوز.

Ibn Al-Munḏir, al-Ijmāʿ 1/34 #10
ابن المنذر، الإجماع ١/٣٤ #١٠
http://shamela.ws/browse.php/book-12445/page-28

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