Abū al-Bakhtarī said: A man entered the masjid (of Kūfa) and said: ”Judgement is for no one except Allah.“
يَحْيَى بْنُ آدَمَ، قَالَ: حَدَّثَنَا يَزِيدُ بْنُ عَبْدِ الْعَزِيزِ، عَنْ عُمَرَ بْنِ حَسِيلِ بْنِ سَعْدِ بْنِ حُذَيْفَةَ، قَالَ حَدَّثَنَا حَبِيبُ أَبُو الْحَسَنِ الْعَبْسِيُّ، عَنْ أَبِي الْبَخْتَرِيِّ، قَالَ: دَخَلَ رَجُلٌ الْمَسْجِدَ فَقَالَ: لَا حُكْمَ إِلَّا لِلَّهِ
Then another man said- ”There is no judgement except for Allah.“
ثُمَّ قَالَ آخَرُ: لَا حُكْمَ إِلَّا لِلَّهِ،
So ʿAlī (b. Abī Ṭālib may Allah be pleased with him) said: ”Judgement is for no one except Allah and verily the promise of Allah is true and do not let those who have no yaqīn (ie: certainty) disquiet and discourage you. Do you not understand what they are saying? They are saying that there is no governance and leadership. O people, your affairs will not be orderly except with a leader whether he is righteous or fājir (ie: immoral).“
فَقَالَ عَلِيٌّ: لَا حُكْمَ إِلَّا لِلَّهِ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ فَمَا تَدْرُونَ مَا يَقُولُ هَؤُلَاءِ؟ يَقُولُونَ: لَا إِمَارَةَ، أَيُّهَا النَّاسُ، إِنَّهُ لَا يُصْلِحُكُمْ إِلَّا أَمِيرٌ بَرٌّ أَوْ فَاجِرٌ،
They said: ”We recognize the righteous (leader) but what about the unrighteous (leader)?"
قَالُوا: هَذَا الْبَرُّ قَدْ عَرَفْنَاهُ، فَمَا بَالُ الْفَاجِرِ؟
He said: “A believer (when there is a leader) is able to perform good and the immoral person is given respite until Allah's appointed decree is reached and the roads are kept safe and your markets kept operative and your enemy is fought and your spoils of war divided and the right of the weak is not exploited by the strong.”
فَقَالَ: يَعْمَلُ الْمُؤْمِنُ وَيُمْلِي لِلْفَاجِرِ، وَيُبَلِّغُ اللَّهُ الْأَجَلَ، وَتَأْمَنُ سُبُلُكُمْ، وَتَقُومُ أَسْوَاقُكُمْ، وَيُقَسَّمُ فَيْؤُكُمْ وَيُجَاهَدُ عَدُوُّكُمْ وَيُؤْخَذُ الضَّعِيفُ مِنَ الْقَوِيِّ أَوْ قَالَ: مِنَ الشَّدِيدِ مِنْكُمْ.
Ibn Abī Shaybah, al-Muṣannaf 7/562 #37931
إبن أبي شيبة، مصنف ٧/٥٦٢ #٣٧٩٣١
https://shamela.ws/index.php/book/9944
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يَحْيَى بْنُ آدَمَ، قَالَ: حَدَّثَنَا يَزِيدُ بْنُ عَبْدِ الْعَزِيزِ، عَنْ عُمَرَ بْنِ حَسِيلِ بْنِ سَعْدِ بْنِ حُذَيْفَةَ، قَالَ حَدَّثَنَا حَبِيبُ أَبُو الْحَسَنِ الْعَبْسِيُّ، عَنْ أَبِي الْبَخْتَرِيِّ، قَالَ: دَخَلَ رَجُلٌ الْمَسْجِدَ فَقَالَ: لَا حُكْمَ إِلَّا لِلَّهِ
Then another man said- ”There is no judgement except for Allah.“
ثُمَّ قَالَ آخَرُ: لَا حُكْمَ إِلَّا لِلَّهِ،
So ʿAlī (b. Abī Ṭālib may Allah be pleased with him) said: ”Judgement is for no one except Allah and verily the promise of Allah is true and do not let those who have no yaqīn (ie: certainty) disquiet and discourage you. Do you not understand what they are saying? They are saying that there is no governance and leadership. O people, your affairs will not be orderly except with a leader whether he is righteous or fājir (ie: immoral).“
فَقَالَ عَلِيٌّ: لَا حُكْمَ إِلَّا لِلَّهِ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ فَمَا تَدْرُونَ مَا يَقُولُ هَؤُلَاءِ؟ يَقُولُونَ: لَا إِمَارَةَ، أَيُّهَا النَّاسُ، إِنَّهُ لَا يُصْلِحُكُمْ إِلَّا أَمِيرٌ بَرٌّ أَوْ فَاجِرٌ،
They said: ”We recognize the righteous (leader) but what about the unrighteous (leader)?"
قَالُوا: هَذَا الْبَرُّ قَدْ عَرَفْنَاهُ، فَمَا بَالُ الْفَاجِرِ؟
He said: “A believer (when there is a leader) is able to perform good and the immoral person is given respite until Allah's appointed decree is reached and the roads are kept safe and your markets kept operative and your enemy is fought and your spoils of war divided and the right of the weak is not exploited by the strong.”
فَقَالَ: يَعْمَلُ الْمُؤْمِنُ وَيُمْلِي لِلْفَاجِرِ، وَيُبَلِّغُ اللَّهُ الْأَجَلَ، وَتَأْمَنُ سُبُلُكُمْ، وَتَقُومُ أَسْوَاقُكُمْ، وَيُقَسَّمُ فَيْؤُكُمْ وَيُجَاهَدُ عَدُوُّكُمْ وَيُؤْخَذُ الضَّعِيفُ مِنَ الْقَوِيِّ أَوْ قَالَ: مِنَ الشَّدِيدِ مِنْكُمْ.
Ibn Abī Shaybah, al-Muṣannaf 7/562 #37931
إبن أبي شيبة، مصنف ٧/٥٦٢ #٣٧٩٣١
https://shamela.ws/index.php/book/9944
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Ahl al-bidaʿ (ie: the people of innovation) are numerous, and while they may boast about their numbers, Allah said: {Were you to obey most people, they would misguide you} [6:116]
ما أكثر أهل البدع، وهم يتباهون بهذه الكثرة مع الأسف الشديد، والله تعالى يقول : ( إن تطع أكثر من في الأرض يضلوك عن سبيل الله) (الأنعام : 116)
Rabīʿ b. Hādī al-Madkhalī, Marḥaban Yā Ṭālib al-ʿIlm 1/457
ربيع بن هادي المدخلي، مرحبا يا طالب العلم ١/٤٥٧
https://archive.org/details/Rabee_al-madkhali_marhaban__taalib_alilm/page/n458
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ما أكثر أهل البدع، وهم يتباهون بهذه الكثرة مع الأسف الشديد، والله تعالى يقول : ( إن تطع أكثر من في الأرض يضلوك عن سبيل الله) (الأنعام : 116)
Rabīʿ b. Hādī al-Madkhalī, Marḥaban Yā Ṭālib al-ʿIlm 1/457
ربيع بن هادي المدخلي، مرحبا يا طالب العلم ١/٤٥٧
https://archive.org/details/Rabee_al-madkhali_marhaban__taalib_alilm/page/n458
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Internet Archive
Marhaban ya Tālib al-'Ilm : Shaykh Rabī bin Hādī al-Madkhalī : Free Download, Borrow, and Streaming : Internet Archive
Shaykh Rabī bin Hādī al-Madkhalī (hafidahullah) - Marhaban Yā Tālib al-'Ilmافتراضي لأول مرة على الشبكة العنكبوتية...
Jābir (may Allah be pleased with him) reported that the Prophet ﷺ said: “The most beloved meal in the sight of Allah is the one shared by many hands.”
«أحب الطعام إلى الله ما كثرت عليه الأيدي» .
(حسن) ... [ع1 حب هب الضياء] عن جابر. الصحيحة 895.
Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr 1/96 #171
محمد ناصر الدين الألباني، صحيح الجامع الصغير وزيادته ١/٩٦ #١٧١
https://shamela.ws/index.php/book/10757
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«أحب الطعام إلى الله ما كثرت عليه الأيدي» .
(حسن) ... [ع1 حب هب الضياء] عن جابر. الصحيحة 895.
Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr 1/96 #171
محمد ناصر الدين الألباني، صحيح الجامع الصغير وزيادته ١/٩٦ #١٧١
https://shamela.ws/index.php/book/10757
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And I quoted it exactly as it is, referencing it to the initial writer,
فأوردتها بنصهّا معزوّة إلى قائلها،
Because from the barakah (ie: blessing) of ʿilm (ie: knowledge) is to attribute statements to those who initially made them,
لأن بركة العلم عزو الأقوال إلى قائلها،
And that is in line with carrying out the trust (of conveying knowledge) and avoiding al-khiyānah (ie: deception),
ولأن ذلك من أداء الأمانة، وتجنب الخيانة،
And one of the greatest causes of benefiting from written works, not like a thief.
ومن أكبر أسباب الانتفاع بالتصنيف، لا كالسارق
Jalāl al-Dīn al-Suyūṭī, ʿUqūd ʿl-Zabarjad ʿalá Musnad al-Imām Aḥmad 1/71
السيوطي، عقود الزبرجد على مسند الإمام أحمد ١/٧١
https://shamela.ws/index.php/book/14299
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فأوردتها بنصهّا معزوّة إلى قائلها،
Because from the barakah (ie: blessing) of ʿilm (ie: knowledge) is to attribute statements to those who initially made them,
لأن بركة العلم عزو الأقوال إلى قائلها،
And that is in line with carrying out the trust (of conveying knowledge) and avoiding al-khiyānah (ie: deception),
ولأن ذلك من أداء الأمانة، وتجنب الخيانة،
And one of the greatest causes of benefiting from written works, not like a thief.
ومن أكبر أسباب الانتفاع بالتصنيف، لا كالسارق
Jalāl al-Dīn al-Suyūṭī, ʿUqūd ʿl-Zabarjad ʿalá Musnad al-Imām Aḥmad 1/71
السيوطي، عقود الزبرجد على مسند الإمام أحمد ١/٧١
https://shamela.ws/index.php/book/14299
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There is not a person who takes care of three girls, and is good to them, except that they would be a barrier between him and the Fire.
ما من إنسان يكفل ثلاث بنات يحسن إليهن إلا كن حجابا له من النار
He was asked: “And two daughters, O Messenger of Allah?”
قالوا وابنتين يا رسول الله
He responded: “Or two.”
قال وابنتين
He was asked: “Or one?”
قالوا وواحدة
He responded: “Or one.”
قال وواحدة
When Imām Aḥmad, may Allah have mercy upon him, was told that he was blessed with a daughter he said: “Prophets had daughters! Prophets had daughters! Prophets, may peace and blessings be upon them, had daughters! This is the best of prophets, Muḥammad ﷺ and he had four daughters and three sons.”
وكان الإمام أحمد رحمه الله إذا قيل له ولد لك بنت قال ولدت الإناث للأنبياء ولدت الإناث للأنبياء الأنبياء عليهم الصلاة والسلام يولد لهم بنات فهذا أشرف الأنبياء محمد صلى الله عليه وسلم له أربع بنات وله ثلاثة أولاد
Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Sharḥ Riyaḍ al-Ṣāliḥīn 6/554
ابن عثيمين، شرح رياض الصالحين ٦/٥٥٤
https://shamela.ws/index.php/book/9260
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ما من إنسان يكفل ثلاث بنات يحسن إليهن إلا كن حجابا له من النار
He was asked: “And two daughters, O Messenger of Allah?”
قالوا وابنتين يا رسول الله
He responded: “Or two.”
قال وابنتين
He was asked: “Or one?”
قالوا وواحدة
He responded: “Or one.”
قال وواحدة
When Imām Aḥmad, may Allah have mercy upon him, was told that he was blessed with a daughter he said: “Prophets had daughters! Prophets had daughters! Prophets, may peace and blessings be upon them, had daughters! This is the best of prophets, Muḥammad ﷺ and he had four daughters and three sons.”
وكان الإمام أحمد رحمه الله إذا قيل له ولد لك بنت قال ولدت الإناث للأنبياء ولدت الإناث للأنبياء الأنبياء عليهم الصلاة والسلام يولد لهم بنات فهذا أشرف الأنبياء محمد صلى الله عليه وسلم له أربع بنات وله ثلاثة أولاد
Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Sharḥ Riyaḍ al-Ṣāliḥīn 6/554
ابن عثيمين، شرح رياض الصالحين ٦/٥٥٤
https://shamela.ws/index.php/book/9260
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Al-Ṭāʿifah al-Manṣūrah (ie: the victorious group) is al-Firqah al-Nājiyah (ie: the saved sect), the two of them are one.
الطائفة المنصورة هي الفرقة الناجية، هما واحدة،
They are Ahl al-Sunnah wa ʿl-Jamāʿah, and they are the Salafiyūn.
هم أهل السنة والجماعة، وهم السلفيون
Ṣāliḥ b. Fawzān al-Fawzān, al-Ajwibah al-Mufīdah ʿan Asʾilah al-Manāhij al-Jadīdah 1/70
صالح الفوزان، الأجوبة المفيدة عن أسئلة المناهج الجديدة ١/٧٠
https://shamela.ws/rep.php/book/1685
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الطائفة المنصورة هي الفرقة الناجية، هما واحدة،
They are Ahl al-Sunnah wa ʿl-Jamāʿah, and they are the Salafiyūn.
هم أهل السنة والجماعة، وهم السلفيون
Ṣāliḥ b. Fawzān al-Fawzān, al-Ajwibah al-Mufīdah ʿan Asʾilah al-Manāhij al-Jadīdah 1/70
صالح الفوزان، الأجوبة المفيدة عن أسئلة المناهج الجديدة ١/٧٠
https://shamela.ws/rep.php/book/1685
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IlmTest
Islām in its Original Form
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It is not permissible to sell al-khamr (ie: intoxicants and alcohol), whether to a muʿmin (ie: believer) or a kāfir (ie: disbeliever).
مَسْأَلَةٌ: وَلَا يَحِلُّ بَيْعُ الْخَمْرِ، لَا لِمُؤْمِنٍ، وَلَا لِكَافِرٍ،
And likewise selling al-khanāzīr (ie: pork).
وَلَا بَيْعُ الْخَنَازِيرِ كَذَلِكَ
Ibn Ḥazm, al-Muḥallá bi ʾl-Āthār 7/490 #1513
ابن حزم، المحلى بالآثار ٧/٤٩٠ #١٥١٣
https://shamela.ws/index.php/book/767
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مَسْأَلَةٌ: وَلَا يَحِلُّ بَيْعُ الْخَمْرِ، لَا لِمُؤْمِنٍ، وَلَا لِكَافِرٍ،
And likewise selling al-khanāzīr (ie: pork).
وَلَا بَيْعُ الْخَنَازِيرِ كَذَلِكَ
Ibn Ḥazm, al-Muḥallá bi ʾl-Āthār 7/490 #1513
ابن حزم، المحلى بالآثار ٧/٤٩٠ #١٥١٣
https://shamela.ws/index.php/book/767
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For the Messenger ﷺ said in Ṣaḥīḥ al-Bukhārī: “Indeed actions are judged by their ending.”
لِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي صَحِيحِ الْبُخَارِيِّ: (وَإِنَّمَا الْأَعْمَالُ بِالْخَوَاتِيمِ).
And it was said: Iblīs worshipped Allah for 80,000 years.
وَقِيلَ: إِنَّ إِبْلِيسَ عَبَدَ اللَّهَ تَعَالَى ثَمَانِينَ أَلْفَ سَنَةٍ
Al-Qurṭubī, al-Jāmiʿ li Aḥkām al-Qurʾān 1/297
القرطبي، تفسير القرطبي ١/٢٩٧
https://shamela.ws/index.php/book/20855
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لِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي صَحِيحِ الْبُخَارِيِّ: (وَإِنَّمَا الْأَعْمَالُ بِالْخَوَاتِيمِ).
And it was said: Iblīs worshipped Allah for 80,000 years.
وَقِيلَ: إِنَّ إِبْلِيسَ عَبَدَ اللَّهَ تَعَالَى ثَمَانِينَ أَلْفَ سَنَةٍ
Al-Qurṭubī, al-Jāmiʿ li Aḥkām al-Qurʾān 1/297
القرطبي، تفسير القرطبي ١/٢٩٧
https://shamela.ws/index.php/book/20855
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[ie: when a secret reaches the ears of the pious, it dies (does not spread further)]
فقلوب الأبرار قبور الأسرار
عبد الرؤوف المناوي، فيض القدير ٦/٤١٠
https://shamela.ws/index.php/book/21660
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فقلوب الأبرار قبور الأسرار
عبد الرؤوف المناوي، فيض القدير ٦/٤١٠
https://shamela.ws/index.php/book/21660
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IlmTest
[ie: when a secret reaches the ears of the pious, it dies (does not spread further)] فقلوب الأبرار قبور الأسرار عبد الرؤوف المناوي، فيض القدير ٦/٤١٠ https://shamela.ws/index.php/book/21660 Telegram: https://news.1rj.ru/str/ilmtest Twitter: https://twitter.com/ilmtest_…
A pious person was asked: “How do you keep a secret?”
وقيل لبعض الأدباء كيف حفظك السرّ
He replied: “I become its grave.”
قال: أنا قبره
Abū Ṭālib al-Makkī, Qūt al-Qulūb 2/376
أبو طالب المكي، قوت القلوب في معاملة المحبوب ووصف طريق المريد إلى مقام التوحيد ٢/٣٧٦
https://shamela.ws/index.php/book/482
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وقيل لبعض الأدباء كيف حفظك السرّ
He replied: “I become its grave.”
قال: أنا قبره
Abū Ṭālib al-Makkī, Qūt al-Qulūb 2/376
أبو طالب المكي، قوت القلوب في معاملة المحبوب ووصف طريق المريد إلى مقام التوحيد ٢/٣٧٦
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Yūsuf b. Asbāṭ reported that Sufyān al-Thawrī said: “If you love a person for the sake of Allah after that he (ie: the person you love) innovates an innovation into Islām and you did not get angry upon him then you did not (truly) love him for the sake of Allah.”
أَخْبَرَنَا أَبُو عَبْدِ اللهِ بْنُ يُوسُفَ الْأَصْبَهَانِيُّ، نَا أَبُو سَعِيدٍ الْأَعْرَابِيُّ، نَا أَبُو دَاوُدَ، نَا عَبْدُ اللهِ بْنُ خُبَيْقٍ،وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، نَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِسْحَاقَ، نَا مُحَمَّدُ بْنُ الْمُسَيِّبِ الْأَرْغِيَانِيُّ، نَا عَبْدُ اللهِ بْنُ خُبَيْقٍ، وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، نَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِسْحَاقَ، نَا مُحَمَّدُ بْنُ الْمُسَيِّبِ الْأَرْغِيَانِيُّ، نَا عَبْدُ اللهِ بْنُ خُبَيْقٍ، سَمِعْتُ يُوسُفَ بْنَ أَسْبَاطَ، سَمِعْتُ سُفْيَانَ الثَّوْرِيَّ، يَقُولُ: " إِذَا أَحَبَّ الرَّجُلُ الرَّجُلَ فِي اللهِ، ثُمَّ أَحْدَثَ حَدَثًا فِي الْإِسْلَامِ فَلَمْ يُبْغِضْهُ عَلَيْهِ فَلَمْ يُحِبَّهُ فِي اللهِ " لَفْظُ حَدِيثِ الْأَرْغِيَانِيِّ
Al-Bayhaqī, Shuʿab al-ʾĪmān 12/77 #9073
البيهقي، شعب الإيمان ١٢/٧٧ #٩٠٧٣
https://shamela.ws/index.php/book/10660
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أَخْبَرَنَا أَبُو عَبْدِ اللهِ بْنُ يُوسُفَ الْأَصْبَهَانِيُّ، نَا أَبُو سَعِيدٍ الْأَعْرَابِيُّ، نَا أَبُو دَاوُدَ، نَا عَبْدُ اللهِ بْنُ خُبَيْقٍ،وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، نَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِسْحَاقَ، نَا مُحَمَّدُ بْنُ الْمُسَيِّبِ الْأَرْغِيَانِيُّ، نَا عَبْدُ اللهِ بْنُ خُبَيْقٍ، وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، نَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِسْحَاقَ، نَا مُحَمَّدُ بْنُ الْمُسَيِّبِ الْأَرْغِيَانِيُّ، نَا عَبْدُ اللهِ بْنُ خُبَيْقٍ، سَمِعْتُ يُوسُفَ بْنَ أَسْبَاطَ، سَمِعْتُ سُفْيَانَ الثَّوْرِيَّ، يَقُولُ: " إِذَا أَحَبَّ الرَّجُلُ الرَّجُلَ فِي اللهِ، ثُمَّ أَحْدَثَ حَدَثًا فِي الْإِسْلَامِ فَلَمْ يُبْغِضْهُ عَلَيْهِ فَلَمْ يُحِبَّهُ فِي اللهِ " لَفْظُ حَدِيثِ الْأَرْغِيَانِيِّ
Al-Bayhaqī, Shuʿab al-ʾĪmān 12/77 #9073
البيهقي، شعب الإيمان ١٢/٧٧ #٩٠٧٣
https://shamela.ws/index.php/book/10660
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Islām in its Original Form
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Al-Musayyib b. Wāḍiḥ said: If Ibn Mubārak may Allah have mercy upon him, saw the children of Aṣḥāb (ie: the students of) al-Ḥadīth with pens in their hands he would draw them close and say: These are the seedlings of the religion. We were told that the Messenger of Allah ﷺ said: “Allah continues to plant seedlings in this religion that He supports it with, they are youngsters amongst you today, but they may be the kibār (major scholars or elders) after you.”
أَخْبَرَنِي الْحَسَنُ بْنُ أَبِي طَالِبٍ، قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ هَمَّامٍ الْكُوفِيُّ، يَقُولُ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ سُلَيْمَانَ، قَالَ: سَمِعْتُ الْمُسَيَّبَ بْنَ وَاضِحٍ، بَتَلِّ مَنْسَ، يَقُولُ: كَانَ ابْنُ الْمُبَارَكِ، رَحِمَهُ اللَّهُ، إِذَا رَأَى صِبْيَانَ أَصْحَابِ الْحَدِيثِ، وَفِي أَيْدِيهِمُ الْمَحَابِرُ، يُقَرِّبُهُمْ، وَيَقُولُ: هَؤُلَاءِ غَرْسُ الدِّينِ، أُخْبِرْنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يَزَالُ اللَّهُ يَغْرِسُ فِي هَذَا الدِّينِ غَرْسًا يَشُدُّ الدِّينَ بِهِمْ. هُمُ الْيَوْمَ أَصَاغِرُكُمْ، وَيُوشِكُ أَنْ يَكُونُوا كِبَارًا مِنْ بَعْدِكُمْ»
al-Khaṭīb al-Baġdādī, Sharaf Aṣḥāb al-Ḥadīth 1/65
الخطيب البغدادي، شرف أصحاب الحديث ١/٦٥
https://shamela.ws/index.php/book/13125
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أَخْبَرَنِي الْحَسَنُ بْنُ أَبِي طَالِبٍ، قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ هَمَّامٍ الْكُوفِيُّ، يَقُولُ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ سُلَيْمَانَ، قَالَ: سَمِعْتُ الْمُسَيَّبَ بْنَ وَاضِحٍ، بَتَلِّ مَنْسَ، يَقُولُ: كَانَ ابْنُ الْمُبَارَكِ، رَحِمَهُ اللَّهُ، إِذَا رَأَى صِبْيَانَ أَصْحَابِ الْحَدِيثِ، وَفِي أَيْدِيهِمُ الْمَحَابِرُ، يُقَرِّبُهُمْ، وَيَقُولُ: هَؤُلَاءِ غَرْسُ الدِّينِ، أُخْبِرْنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يَزَالُ اللَّهُ يَغْرِسُ فِي هَذَا الدِّينِ غَرْسًا يَشُدُّ الدِّينَ بِهِمْ. هُمُ الْيَوْمَ أَصَاغِرُكُمْ، وَيُوشِكُ أَنْ يَكُونُوا كِبَارًا مِنْ بَعْدِكُمْ»
al-Khaṭīb al-Baġdādī, Sharaf Aṣḥāb al-Ḥadīth 1/65
الخطيب البغدادي، شرف أصحاب الحديث ١/٦٥
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Ibn Juraij reported: I came to ʿAṭāʾ (b. Abī Rabāḥ) seeking to study ḥadīth with him and ʿAbd Allah b. ʿUbayd b. ʿUmayr was with him.
أَخْبَرَنَا محمد بن الحسين بن الفضل القطان، قال: أَخْبَرَنَا عبد الله بن جعفر بن درستويه، قال: حَدَّثَنَا يعقوب بن سفيان، قال: حَدَّثَنِي محمد بن عبد الرحيم، قال: قال علي، يعني ابن المديني، قال: حدثنَا عبد الوهاب بن همام أخو عبد الرزاق، عن ابن جريج، قال: أتيت عطاء وأنا أريد هذا الشأن، وعنده عبد الله بن عبيد بن عمير،
ʿAbd Allah b. ʿUbayd asked me: “Have you read (ie: memorized) the Qurʾān?”
فقال لي عبد الله بن عبيد: قرأت القرآن؟
I said: “No.”
قلت: لا،
He said “Go and memorize the Qurʾān and then seek this knowledge.”
قال: فاذهب فاقرأ القرآن ثم اطلب العلم،
So I went and disappeared for a time until I memorized the Qurʾān and then came back to ʿAṭāʾ and ʿAbd Allah b. ʿUbayd was with him.
قال: فذهبت فغبرت زمانا حتى قرأت القرآن، ثم جئت إلى عطاء وعنده عبد الله بن عبيد،
He (ie: ʿAbd Allah) asked “Did you learn (ie: memorize) the Qurʾān?”
فقال: تعلمت القرآن، أو قرأت القرآن؟
I said “Yes.”
قلت: نعم،
He asked: “Did you study and learn the science of inheritance?”
قال: تعلمت الفريضة؟
I said “No.”
قلت: لا،
He said: “Learn inheritance and then seek this knowledge.”
قال: فتعلم الفريضة ثم اطلب العلم،
So I studied inheritance and then came back.
قال: فطلبت الفريضة ثم جئت.
He asked “Did you study inheritance?”
فقال: تعلمت الفريضة؟
I said: “Yes.”
قلت: نعم،
He said “Now you can seek this knowledge.”
قال: الآن فاطلب العلم،
I (ie: Ibn Jurayj) sought knowledge with ʿAṭāʾ for seventeen consecutive years.
قال: فلزمت عطاء سبع عشرة سنة
al-Khaṭīb al-Baġdādī, Tārīkh Baġdād 12/142
الخطيب البغدادي، تاريخ بغداد ١٢/١٤٢
https://shamela.ws/index.php/book/736
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أَخْبَرَنَا محمد بن الحسين بن الفضل القطان، قال: أَخْبَرَنَا عبد الله بن جعفر بن درستويه، قال: حَدَّثَنَا يعقوب بن سفيان، قال: حَدَّثَنِي محمد بن عبد الرحيم، قال: قال علي، يعني ابن المديني، قال: حدثنَا عبد الوهاب بن همام أخو عبد الرزاق، عن ابن جريج، قال: أتيت عطاء وأنا أريد هذا الشأن، وعنده عبد الله بن عبيد بن عمير،
ʿAbd Allah b. ʿUbayd asked me: “Have you read (ie: memorized) the Qurʾān?”
فقال لي عبد الله بن عبيد: قرأت القرآن؟
I said: “No.”
قلت: لا،
He said “Go and memorize the Qurʾān and then seek this knowledge.”
قال: فاذهب فاقرأ القرآن ثم اطلب العلم،
So I went and disappeared for a time until I memorized the Qurʾān and then came back to ʿAṭāʾ and ʿAbd Allah b. ʿUbayd was with him.
قال: فذهبت فغبرت زمانا حتى قرأت القرآن، ثم جئت إلى عطاء وعنده عبد الله بن عبيد،
He (ie: ʿAbd Allah) asked “Did you learn (ie: memorize) the Qurʾān?”
فقال: تعلمت القرآن، أو قرأت القرآن؟
I said “Yes.”
قلت: نعم،
He asked: “Did you study and learn the science of inheritance?”
قال: تعلمت الفريضة؟
I said “No.”
قلت: لا،
He said: “Learn inheritance and then seek this knowledge.”
قال: فتعلم الفريضة ثم اطلب العلم،
So I studied inheritance and then came back.
قال: فطلبت الفريضة ثم جئت.
He asked “Did you study inheritance?”
فقال: تعلمت الفريضة؟
I said: “Yes.”
قلت: نعم،
He said “Now you can seek this knowledge.”
قال: الآن فاطلب العلم،
I (ie: Ibn Jurayj) sought knowledge with ʿAṭāʾ for seventeen consecutive years.
قال: فلزمت عطاء سبع عشرة سنة
al-Khaṭīb al-Baġdādī, Tārīkh Baġdād 12/142
الخطيب البغدادي، تاريخ بغداد ١٢/١٤٢
https://shamela.ws/index.php/book/736
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Islām in its Original Form
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He (ie: Dāwūd ʿalayhi salām) said: “O Lord, show me the hidden blessings upon me.”
قَالَ يَا رَبِّ فَأَرِنِي أَخْفَى نِعَمِكَ عَلَيَّ
Allah said: “O Dāwūd, breathe.”
قَالَ يَا دَاوُدُ تَنَفَّسْ
So Dāwūd took a breath.
فَتَنَفَّسَ دَاوُدُ
Allah the Exalted said: “Who counts these blessings in each day and night?”
فَقَالَ اللَّهُ تَعَالَى مَنْ يُحْصِي هَذِهِ النِّعْمَةَ اللَّيْلَ وَالنَّهَارَ.
Al-Qurṭubī, al-Jāmiʿ li Aḥkām al-Qurʾān 1/398
القرطبي، تفسير القرطبي ١/٣٩٨
https://shamela.ws/index.php/book/20855
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قَالَ يَا رَبِّ فَأَرِنِي أَخْفَى نِعَمِكَ عَلَيَّ
Allah said: “O Dāwūd, breathe.”
قَالَ يَا دَاوُدُ تَنَفَّسْ
So Dāwūd took a breath.
فَتَنَفَّسَ دَاوُدُ
Allah the Exalted said: “Who counts these blessings in each day and night?”
فَقَالَ اللَّهُ تَعَالَى مَنْ يُحْصِي هَذِهِ النِّعْمَةَ اللَّيْلَ وَالنَّهَارَ.
Al-Qurṭubī, al-Jāmiʿ li Aḥkām al-Qurʾān 1/398
القرطبي، تفسير القرطبي ١/٣٩٨
https://shamela.ws/index.php/book/20855
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Taking the statements of a specific man placing them on the level of the text of the Legislator to where the statements of others are not looked at, rather, the text of the Legislator (is not looked at), except when it agrees with his statement?
اتِّخَاذِ أَقْوَالِ رَجُلٍ بِعَيْنِهِ بِمَنْزِلَةِ نُصُوصِ الشَّارِعِ لَا يُلْتَفَتُ إلَى قَوْلِ مَنْ سِوَاهُ بَلْ وَلَا إلَى نُصُوصِ الشَّارِعِ إلَّا إذَا وَافَقَتْ نُصُوصَ قَوْلِهِ؟،
By Allah, this is what the ummah has united upon being ḥarām in the religion of Allah.
فَهَذَا وَاَللَّهِ هُوَ الَّذِي أَجْمَعَتْ الْأُمَّةُ عَلَى أَنَّهُ مُحَرَّمٌ فِي دِينِ اللَّهِ،
This has not appeared amongst the ummah except after the passing of the virtuous generations.
وَلَمْ يَظْهَرْ فِي الْأُمَّةِ إلَّا بَعْدَ انْقِرَاضِ الْقُرُونِ الْفَاضِلَةِ.
Ibn al-Qayyim, Iʿlām al-Muwaqqʿīn ʿan Rabb al-ʿĀlamīn 2/166
ابن القيم، إعلام الموقعين عن رب العالمين ٢/١٦٦
https://shamela.ws/index.php/book/11496
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اتِّخَاذِ أَقْوَالِ رَجُلٍ بِعَيْنِهِ بِمَنْزِلَةِ نُصُوصِ الشَّارِعِ لَا يُلْتَفَتُ إلَى قَوْلِ مَنْ سِوَاهُ بَلْ وَلَا إلَى نُصُوصِ الشَّارِعِ إلَّا إذَا وَافَقَتْ نُصُوصَ قَوْلِهِ؟،
By Allah, this is what the ummah has united upon being ḥarām in the religion of Allah.
فَهَذَا وَاَللَّهِ هُوَ الَّذِي أَجْمَعَتْ الْأُمَّةُ عَلَى أَنَّهُ مُحَرَّمٌ فِي دِينِ اللَّهِ،
This has not appeared amongst the ummah except after the passing of the virtuous generations.
وَلَمْ يَظْهَرْ فِي الْأُمَّةِ إلَّا بَعْدَ انْقِرَاضِ الْقُرُونِ الْفَاضِلَةِ.
Ibn al-Qayyim, Iʿlām al-Muwaqqʿīn ʿan Rabb al-ʿĀlamīn 2/166
ابن القيم، إعلام الموقعين عن رب العالمين ٢/١٦٦
https://shamela.ws/index.php/book/11496
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As for remaining silent (unrestrictedly during Iʿtikāf) then this is not from the legislation of Islām.
فأما التزام الصمت فليس من شريعة الإسلام
Ibn al-Qūdāmah al-Maqdisī, Al-Kāfī 1/461
ابن قدامة المقدسي، الكافي في فقه الإمام أحمد ١/٤٦١
https://shamela.ws/index.php/book/21731
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فأما التزام الصمت فليس من شريعة الإسلام
Ibn al-Qūdāmah al-Maqdisī, Al-Kāfī 1/461
ابن قدامة المقدسي، الكافي في فقه الإمام أحمد ١/٤٦١
https://shamela.ws/index.php/book/21731
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And likewise, no one from the People of Islām disputed that it is not permitted for anyone to marry more than four women.
وَأَيْضًا -: فَلَمْ يَخْتَلِفْ فِي أَنَّهُ لَا يَحِلُّ لِأَحَدٍ زَوَاجُ أَكْثَرَ مِنْ أَرْبَعِ نِسْوَةٍ أَحَدٌ مِنْ أَهْلِ الْإِسْلَامِ،
And that was contradicted by a group of al-Rawāfiḍ (ie: Shīʿah), for whom the covenant (ie: ruling) of Islām is not confirmed.
وَخَالَفَ فِي ذَلِكَ قَوْمٌ مِنْ الرَّوَافِضِ لَا يَصِحُّ لَهُمْ عَقْدُ الْإِسْلَامِ.
Ibn Ḥazm, al-Muḥallá bi ʾl-Āthār 9/7
ابن حزم، المحلى بالآثار ٩/٧
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وَأَيْضًا -: فَلَمْ يَخْتَلِفْ فِي أَنَّهُ لَا يَحِلُّ لِأَحَدٍ زَوَاجُ أَكْثَرَ مِنْ أَرْبَعِ نِسْوَةٍ أَحَدٌ مِنْ أَهْلِ الْإِسْلَامِ،
And that was contradicted by a group of al-Rawāfiḍ (ie: Shīʿah), for whom the covenant (ie: ruling) of Islām is not confirmed.
وَخَالَفَ فِي ذَلِكَ قَوْمٌ مِنْ الرَّوَافِضِ لَا يَصِحُّ لَهُمْ عَقْدُ الْإِسْلَامِ.
Ibn Ḥazm, al-Muḥallá bi ʾl-Āthār 9/7
ابن حزم، المحلى بالآثار ٩/٧
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Islām in its Original Form
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Whoever says to someone else: “make duʿāʾ for us” with the intention that the person being asked would benefit by making duʿāʾ, and that the person making the request would also benefit due to the action of the one being requested - just as he would benefit by requesting someone else to do any of the virtuous deeds, then this person is following the example of the Prophet ﷺ,
وَمَنْ قَالَ لِغَيْرِهِ مِنْ النَّاسِ: اُدْعُ لِي - أَوْ لَنَا - وَقَصَدَ أَنْ يَنْتَفِعَ ذَلِكَ الْمَأْمُورُ بِالدُّعَاءِ وَيَنْتَفِعَ هُوَ أَيْضًا بِأَمْرِهِ وَيَفْعَلَ ذَلِكَ الْمَأْمُورُ بِهِ كَمَا يَأْمُرُهُ بِسَائِرِ فِعْلِ الْخَيْرِ فَهُوَ مُقْتَدٍ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُؤْتَمٌّ بِهِ
This is not considered to be from the questions that are not preferred.
لَيْسَ هَذَا مِنْ السُّؤَالِ الْمَرْجُوحِ.
As for the one whose only intention (by his request) is that he himself can attain his need, without intending to benefit the one whom he is making the request of, then this person is not amongst those who have taken the Messenger ﷺ as an example in this issue.
وَأَمَّا إنْ لَمْ يَكُنْ مَقْصُودُهُ إلَّا طَلَبَ حَاجَتِهِ لَمْ يَقْصِدْ نَفْعَ ذَلِكَ وَالْإِحْسَانَ إلَيْهِ فَهَذَا لَيْسَ مِنْ الْمُقْتَدِينَ بِالرَّسُولِ الْمُؤْتَمِّينَ بِهِ فِي ذَلِكَ
Rather this type of request is not preferred, forsaking it and turning to Allah in need and asking Him is better than turning to the creation in need and asking them.
بَلْ هَذَا هُوَ مِنْ السُّؤَالِ الْمَرْجُوحِ الَّذِي تَرْكُهُ إلَى الرَّغْبَةِ إلَى اللَّهِ وَرَسُولِهِ أَفْضَلُ مِنْ الرَّغْبَةِ إلَى الْمَخْلُوقِ وَسُؤَالِهِ.
And all of this is from the category of asking the living and is permissible and legislated.
وَهَذَا كُلُّهُ مِنْ سُؤَالِ الْأَحْيَاءِ السُّؤَالَ الْجَائِزَ الْمَشْرُوعَ.
Ibn Taymiyyah, Majmūʿ al-Fatāwá 1/193
ابن تيمية، مجموع الفتاوى ١/١٩٣
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وَمَنْ قَالَ لِغَيْرِهِ مِنْ النَّاسِ: اُدْعُ لِي - أَوْ لَنَا - وَقَصَدَ أَنْ يَنْتَفِعَ ذَلِكَ الْمَأْمُورُ بِالدُّعَاءِ وَيَنْتَفِعَ هُوَ أَيْضًا بِأَمْرِهِ وَيَفْعَلَ ذَلِكَ الْمَأْمُورُ بِهِ كَمَا يَأْمُرُهُ بِسَائِرِ فِعْلِ الْخَيْرِ فَهُوَ مُقْتَدٍ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُؤْتَمٌّ بِهِ
This is not considered to be from the questions that are not preferred.
لَيْسَ هَذَا مِنْ السُّؤَالِ الْمَرْجُوحِ.
As for the one whose only intention (by his request) is that he himself can attain his need, without intending to benefit the one whom he is making the request of, then this person is not amongst those who have taken the Messenger ﷺ as an example in this issue.
وَأَمَّا إنْ لَمْ يَكُنْ مَقْصُودُهُ إلَّا طَلَبَ حَاجَتِهِ لَمْ يَقْصِدْ نَفْعَ ذَلِكَ وَالْإِحْسَانَ إلَيْهِ فَهَذَا لَيْسَ مِنْ الْمُقْتَدِينَ بِالرَّسُولِ الْمُؤْتَمِّينَ بِهِ فِي ذَلِكَ
Rather this type of request is not preferred, forsaking it and turning to Allah in need and asking Him is better than turning to the creation in need and asking them.
بَلْ هَذَا هُوَ مِنْ السُّؤَالِ الْمَرْجُوحِ الَّذِي تَرْكُهُ إلَى الرَّغْبَةِ إلَى اللَّهِ وَرَسُولِهِ أَفْضَلُ مِنْ الرَّغْبَةِ إلَى الْمَخْلُوقِ وَسُؤَالِهِ.
And all of this is from the category of asking the living and is permissible and legislated.
وَهَذَا كُلُّهُ مِنْ سُؤَالِ الْأَحْيَاءِ السُّؤَالَ الْجَائِزَ الْمَشْرُوعَ.
Ibn Taymiyyah, Majmūʿ al-Fatāwá 1/193
ابن تيمية، مجموع الفتاوى ١/١٩٣
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There are seven levels of (authentic) ḥadīth, and they are:
فمراتب الأحاديث سبعة وهي:
1. A ḥadīth that was collected by both al-Bukhārī and Muslim.
1 - ما اتفق عليه البخاري ومسلم.
2. A ḥadīth that was collected by al-Bukhārī (but not by Muslim).
2 - ما انفرد به البخاري.
3. A ḥadīth that was collected by Muslim (but not by al-Bukhārī).
3 - ما انفرد به مسلم.
4. A ḥadīth that is authentic according to the conditions of both al-Bukhārī and Muslim but was not collected by either of them. It is sometimes described as “Upon the conditions of the Ṣaḥīḥayn.”
4 - ما كان على شرطهما. وأحياناً يعبرون بقولهم: على شرط الصحيحين، أو على شرط البخاري ومسلم.
5. A ḥadīth that is authentic according to the conditions of al-Bukhārī (but was not collected by him).
5 - ما كان على شرط البخاري.
6. A ḥadīth that is authentic according to the conditions of Muslim (but was not collected by him).
6 - ما كان على شرط مسلم.
7. A ḥadīth that is authentic according to the conditions of other scholars of ḥadīth (who collected only authentic aḥadīth such as Ibn Khuzaymah and Ibn Ḥibbān in their Ṣaḥīḥs).
7 - ما كان على شرط غيرهما.
Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Sharḥ al-Mandhūmah al-Bayqūniyah fī Muṣṭalaḥ al-Ḥadīth 1/42
ابن عثيمين، شرح المنظومة البيقونية في مصطلح الحديث ١/٤٢
https://shamela.ws/index.php/book/11254
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فمراتب الأحاديث سبعة وهي:
1. A ḥadīth that was collected by both al-Bukhārī and Muslim.
1 - ما اتفق عليه البخاري ومسلم.
2. A ḥadīth that was collected by al-Bukhārī (but not by Muslim).
2 - ما انفرد به البخاري.
3. A ḥadīth that was collected by Muslim (but not by al-Bukhārī).
3 - ما انفرد به مسلم.
4. A ḥadīth that is authentic according to the conditions of both al-Bukhārī and Muslim but was not collected by either of them. It is sometimes described as “Upon the conditions of the Ṣaḥīḥayn.”
4 - ما كان على شرطهما. وأحياناً يعبرون بقولهم: على شرط الصحيحين، أو على شرط البخاري ومسلم.
5. A ḥadīth that is authentic according to the conditions of al-Bukhārī (but was not collected by him).
5 - ما كان على شرط البخاري.
6. A ḥadīth that is authentic according to the conditions of Muslim (but was not collected by him).
6 - ما كان على شرط مسلم.
7. A ḥadīth that is authentic according to the conditions of other scholars of ḥadīth (who collected only authentic aḥadīth such as Ibn Khuzaymah and Ibn Ḥibbān in their Ṣaḥīḥs).
7 - ما كان على شرط غيرهما.
Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Sharḥ al-Mandhūmah al-Bayqūniyah fī Muṣṭalaḥ al-Ḥadīth 1/42
ابن عثيمين، شرح المنظومة البيقونية في مصطلح الحديث ١/٤٢
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Abū al-Ḥārith (Aḥmad b. Muḥammad al-Ṣāʿigh, the close and respected friend of Imām Aḥmad), reported: I asked Abū ʿAbd Allah (ie: Imām Aḥmad) about something that had occurred in Baġdād, and (because of which) some people were considering revolting (against the ruler).
أَخْبَرَنِي مُحَمَّدُ بْنُ أَبِي هَارُونَ، وَمُحَمَّدُ بْنُ جَعْفَرٍ، أَنَّ أَبَا الْحَارِثِ حَدَّثَهُمْ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ فِي أَمْرٍ كَانَ حَدَثَ بِبَغْدَادَ، وَهَمَّ قَوْمٌ بِالْخُرُوجِ،
I asked: “O Abū ʿAbd Allah, what do you say about taking part in al-khurūj (ie: the revolt) with these people?”
فَقُلْتُ: " يَا أَبَا عَبْدِ اللَّهِ، مَا تَقُولُ فِي الْخُرُوجِ مَعَ هَؤُلَاءِ الْقَوْمِ،
He admonished it and said, “Subḥān Allah! The blood (of the people), the blood (of the people)! I do not believe in this and I do not tell others to do it. For us to suffer our situation in patience is better than the fitnah (tribulation) in which blood is spilt, property is taken, and the prohibited are violated (ie: the honour of women). Do you not know what happened to the people (in the days of the previous fitnah)?”
فَأَنْكَرَ ذَلِكَ عَلَيْهِمْ، وَجَعَلَ يَقُولُ: سُبْحَانَ اللَّهِ، الدِّمَاءَ، الدِّمَاءَ، لَا أَرَى ذَلِكَ، وَلَا آمُرُ بِهِ، الصَّبْرُ عَلَى مَا نَحْنُ فِيهِ خَيْرٌ مِنَ الْفِتْنَةِ يُسْفَكُ فِيهَا الدِّمَاءُ، وَيُسْتَبَاحُ فِيهَا الْأَمْوَالُ، وَيُنْتَهَكُ فِيهَا الْمَحَارِمُ، أَمَا عَلِمْتَ مَا كَانَ النَّاسُ فِيهِ، يَعْنِي أَيَّامَ الْفِتْنَةِ،
I asked, “And the people today, are they not in fitnah (because of the ruler) O Abū ʿAbd Allah?”
قُلْتُ: وَالنَّاسُ الْيَوْمَ، أَلَيْسَ هُمْ فِي فِتْنَةٍ يَا أَبَا عَبْدِ اللَّهِ؟
He replied, “If so, it is a limited fitnah, but if al-sayf (ie: the sword) is raised, the fitnah will engulf everything and there will be no way to escape. To suffer patiently this (current difficulty), such that Allah keeps your religion safe for you, is better for you.”
قَالَ: وَإِنْ كَانَ، فَإِنَّمَا هِيَ فِتْنَةٌ خَاصَّةٌ، فَإِذَا وَقَعَ السَّيْفُ عَمَّتِ الْفِتْنَةُ، وَانْقَطَعَتِ السُّبُلُ، الصَّبْرَ عَلَى هَذَا، وَيَسْلَمُ لَكَ دِينُكَ خَيْرٌ لَكَ،
I saw him condemn revolting against the leaders, and say, “(Do not spill the people's) blood. I do not believe in this and I do not command it.”
وَرَأَيْتُهُ يُنْكِرُ الْخُرُوجَ عَلَى الْأَئِمَّةِ، وَقَالَ: الدِّمَاءَ، لَا أَرَى ذَلِكَ، وَلَا آمُرُ بِهِ "
Abū Bakr b. al-Khallāl, al-Sunnah 1/132 #89
أبي بكر بن الخلال، السنة ١/١٣٢ #٨٩
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أَخْبَرَنِي مُحَمَّدُ بْنُ أَبِي هَارُونَ، وَمُحَمَّدُ بْنُ جَعْفَرٍ، أَنَّ أَبَا الْحَارِثِ حَدَّثَهُمْ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ فِي أَمْرٍ كَانَ حَدَثَ بِبَغْدَادَ، وَهَمَّ قَوْمٌ بِالْخُرُوجِ،
I asked: “O Abū ʿAbd Allah, what do you say about taking part in al-khurūj (ie: the revolt) with these people?”
فَقُلْتُ: " يَا أَبَا عَبْدِ اللَّهِ، مَا تَقُولُ فِي الْخُرُوجِ مَعَ هَؤُلَاءِ الْقَوْمِ،
He admonished it and said, “Subḥān Allah! The blood (of the people), the blood (of the people)! I do not believe in this and I do not tell others to do it. For us to suffer our situation in patience is better than the fitnah (tribulation) in which blood is spilt, property is taken, and the prohibited are violated (ie: the honour of women). Do you not know what happened to the people (in the days of the previous fitnah)?”
فَأَنْكَرَ ذَلِكَ عَلَيْهِمْ، وَجَعَلَ يَقُولُ: سُبْحَانَ اللَّهِ، الدِّمَاءَ، الدِّمَاءَ، لَا أَرَى ذَلِكَ، وَلَا آمُرُ بِهِ، الصَّبْرُ عَلَى مَا نَحْنُ فِيهِ خَيْرٌ مِنَ الْفِتْنَةِ يُسْفَكُ فِيهَا الدِّمَاءُ، وَيُسْتَبَاحُ فِيهَا الْأَمْوَالُ، وَيُنْتَهَكُ فِيهَا الْمَحَارِمُ، أَمَا عَلِمْتَ مَا كَانَ النَّاسُ فِيهِ، يَعْنِي أَيَّامَ الْفِتْنَةِ،
I asked, “And the people today, are they not in fitnah (because of the ruler) O Abū ʿAbd Allah?”
قُلْتُ: وَالنَّاسُ الْيَوْمَ، أَلَيْسَ هُمْ فِي فِتْنَةٍ يَا أَبَا عَبْدِ اللَّهِ؟
He replied, “If so, it is a limited fitnah, but if al-sayf (ie: the sword) is raised, the fitnah will engulf everything and there will be no way to escape. To suffer patiently this (current difficulty), such that Allah keeps your religion safe for you, is better for you.”
قَالَ: وَإِنْ كَانَ، فَإِنَّمَا هِيَ فِتْنَةٌ خَاصَّةٌ، فَإِذَا وَقَعَ السَّيْفُ عَمَّتِ الْفِتْنَةُ، وَانْقَطَعَتِ السُّبُلُ، الصَّبْرَ عَلَى هَذَا، وَيَسْلَمُ لَكَ دِينُكَ خَيْرٌ لَكَ،
I saw him condemn revolting against the leaders, and say, “(Do not spill the people's) blood. I do not believe in this and I do not command it.”
وَرَأَيْتُهُ يُنْكِرُ الْخُرُوجَ عَلَى الْأَئِمَّةِ، وَقَالَ: الدِّمَاءَ، لَا أَرَى ذَلِكَ، وَلَا آمُرُ بِهِ "
Abū Bakr b. al-Khallāl, al-Sunnah 1/132 #89
أبي بكر بن الخلال، السنة ١/١٣٢ #٨٩
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Hypocrisy is of two categories:
وَالنِّفَاقُ ضَرْبَانِ:
The first is the person who exhibits Īmān (ie: faith) and conceals kufr (ie: disbelief) as was the case with al-munāfiqīn (ie: the hypocrites) at the time of the Prophet ﷺ.
أَحَدُهُمَا: أَنْ يُظْهِرَ صَاحِبُهُ الإِيمَانَ وَهُوَ مُسِرٌّ لِلْكُفْرِ كَالْمُنَافِقِينَ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،
The second category is abandoning the practise of religious rites when alone and observing them in public.
وَالثَّانِي: تَرْكُ الْمُحَافَظَةِ عَلَى حُدُودِ أُمُورِ الدِّينِ سِرًّا، وَمُرَاعَاتُهَا عَلَنًا،
This is categorized as hypocrisy but it is hypocrisy lesser than (major) hypocrisy.
فَهَذَا يُسَمَّى مُنَافِقًا، وَلَكِنَّهُ نِفَاقٌ دُونَ نِفَاقٍ،
Just as the Prophet ﷺ said: “Reviling a Muslim is fusūq (ie: disobedience to Allah), and killing him is kufr (ie: disbelief).” And indeed this is the lesser form of kufr.
كَمَا قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «سِبَابُ الْمُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ»، وَإِنَّمَا هُوَ كُفْرٌ دُونَ كُفْرٍ.
Abū Muḥammad al-Baġawī, Sharḥ al-Sunnah 1/76
أبو محمد البغوي، شرح السنة ١/٧٦
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وَالنِّفَاقُ ضَرْبَانِ:
The first is the person who exhibits Īmān (ie: faith) and conceals kufr (ie: disbelief) as was the case with al-munāfiqīn (ie: the hypocrites) at the time of the Prophet ﷺ.
أَحَدُهُمَا: أَنْ يُظْهِرَ صَاحِبُهُ الإِيمَانَ وَهُوَ مُسِرٌّ لِلْكُفْرِ كَالْمُنَافِقِينَ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،
The second category is abandoning the practise of religious rites when alone and observing them in public.
وَالثَّانِي: تَرْكُ الْمُحَافَظَةِ عَلَى حُدُودِ أُمُورِ الدِّينِ سِرًّا، وَمُرَاعَاتُهَا عَلَنًا،
This is categorized as hypocrisy but it is hypocrisy lesser than (major) hypocrisy.
فَهَذَا يُسَمَّى مُنَافِقًا، وَلَكِنَّهُ نِفَاقٌ دُونَ نِفَاقٍ،
Just as the Prophet ﷺ said: “Reviling a Muslim is fusūq (ie: disobedience to Allah), and killing him is kufr (ie: disbelief).” And indeed this is the lesser form of kufr.
كَمَا قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «سِبَابُ الْمُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ»، وَإِنَّمَا هُوَ كُفْرٌ دُونَ كُفْرٍ.
Abū Muḥammad al-Baġawī, Sharḥ al-Sunnah 1/76
أبو محمد البغوي، شرح السنة ١/٧٦
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