And what kind of friend are you?

كان لأبى حمدون صحيفة فيها مكتوب ثلاثمائة من أصدقائه، قال وكان يدعو لهم كل ليلة

عبد الكريم السمعاني، الأنساب ٣/١٣٨
https://shamela.ws/index.php/book/12317

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And that which is related about Yaʿjūj and Maʿjūj and al-Dajjāl and al-Masīḥ son of Maryam (ie: ʿĪsá),
وأما ما يتعلق بـيأجوج ومأجوج والدجال والمسيح ابن مريم.

Whoever denies them all three or one of them, then indeed he has disbelieved.
من أنكر هؤلاء الثلاثة أو واحد منهم فقد كفر

We seek Allah's protection. Yes.
نسأل الله العافية. نعم.

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz / عبد العزيز ابن باز
https://binbaz.org.sa/fatwas/7404/1

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al-Ṣamad b. Yazīd reported that al-Fuḍayl Ibn ʿIyāḍ said: I met some people who feel ashamed before Allah to sleep for too long in the night.
حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، وَمُحَمَّدُ بْنُ عَلِيٍّ، قَالَا: ثنا أَبُو يَعْلَى، ثنا عَبْدُ الصَّمَدِ بْنُ يَزِيدَ، قَالَ: سَمِعْتُ الْفُضَيْلَ بْنُ عِيَاضٍ، يَقُولُ: " أَدْرَكْتُ أَقْوَامًا يَسْتَحْيونَ مِنَ اللهِ سَوَّادَ اللَّيْلِ مِنْ طُولِ الْهَجْعَةِ،

Such a person may be resting on his side, and when he moves, he says to himself, “This is not your right. Get up and take your share of the Hereafter.”
إِنَّمَا هُوَ عَلَى الْجَنْبِ، فَإِذَا تَحَرَّكَ قَالَ: لَيْسَ هَذَا لَكِ قُومِي خُذِي حَظَّكَ مِنَ الْآخِرَةِ "

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah al-Awliyāʾ 8/108
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٨/١٠٨
https://shamela.ws/index.php/book/10495

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When Yazīd al-Raqāshī was criticized for weeping a great deal and it was said to him, “If the Fire had been created exclusively for you, you would not weep more than this.”
وعوتب يزيذ الرقاشي عَلَى كثرة بكائه، وقِيلَ لَهُ: لو كانت النار خلقت لك ما زدت عَلَى هذا،

He said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn?”
فَقَالَ: وهل خلقت النار إلا لي ولأصحابي ولإخواننا من الجن؟

He then recited: {We will attend to you, O prominent beings [of Jinn and mankind]} [55:31]
أما تقرأ: {سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ} [الرحمن: 31].

And he recited: {There will be sent upon you a flame of fire and smoke, and you will not defend yourselves} [55:35]
أما تقرأ: {يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ} [الرحمن: 35].

And he recited: {They will circulate between it and scalding water, heated} [55:44]
فقرأ حتى بلغ: {يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ} [الرحمن: 44].

Ibn Rajab, Majmūʿ Rasāʾil 4/117
ابن رجب، مجموع رسائل ٤/١١٧
https://shamela.ws/index.php/book/95735

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Ibn Jarīr (al-Ṭabarī) and Abū Ḥātim reported that al-Ḍaḥḥāk has narrated that Ibn ʿAbbās (may Allah be pleased with him) said, “If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursī.”

وَرَوَى ابْنُ جَرِيرٍ وَابْنُ أَبِي حَاتِمٍ مِنْ طَرِيقِ الضحَّاك عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قال: " لو أن السموات السَّبْعَ وَالْأَرَضِينَ السَّبْعَ بُسِطْنَ ثُمَّ وُصِلْنَ بَعْضُهُنَّ إِلَى بَعْضٍ مَا كُنَّ فِي سَعَةِ الْكُرْسِيِّ إِلَّا بِمَنْزِلَةِ الْحَلْقَةِ فِي الْمَفَازَةِ "

Ibn Kathīr, Al-Bidāyah wa ʾl-Nihāyah 1/14
ابن كثير، البداية والنهاية ١/١٤
https://shamela.ws/index.php/book/8376

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Rather the ḥadīth is Ṣaḥīḥ; And it has come from another path with a strong supporting chain on the authority of Abū Hurayrah (may Allah be pleased with him) that the Prophet ﷺ was asked: “Will the people of Paradise have sexual intercourse with their wives?”
بل هو حديث صحيح؛ فإن له طريقاً أخرى، وشاهداً يزداد بهما قوة على قوة. أما الطريق؛ فيرويه عبد الرحمن بن زياد عن عمارة بن راشد عن أبي هريرة قال: سئل رسول الله - صلى الله عليه وسلم -: هل يمس أهل الجنة أزواجهم؛

He answered: “Yes, with a member that does not tire, and a vagina which does not experience difficulties, and a shahwah (ie: powerful desire) which does not end”.
قال: فقال: "نعم، بذكر لا يمل، وفرج لا يحفى، وشهوة لا تنقطع ".

Reported by al-Bazzār, Abū Nuʿaym, Ibn ʿĀsākir in al-Tārīkh.
أخرجه البزار (4/197/ 3524- كشف)، وأبو نعيم أيضاً رقم (366)، وابن عسا كر في " التاريخ " (2 1/582- 583- المصورة).

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 7/1061
محمد ناصر الدين الألباني، السلسلة الصحيحة ٧/١٠٦١
https://shamela.ws/index.php/book/9442

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And that which is related about Yaʿjūj and Maʿjūj and al-Dajjāl and al-Masīḥ son of Maryam (ie: ʿĪsá),
وأما ما يتعلق بـيأجوج ومأجوج والدجال والمسيح ابن مريم.

Whoever denies them all three or one of them, then indeed he has disbelieved.
من أنكر هؤلاء الثلاثة أو واحد منهم فقد كفر

We seek Allah's protection. Yes.
نسأل الله العافية. نعم.

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz / عبد العزيز ابن باز
https://binbaz.org.sa/fatwas/7404/1

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In the name of Allah , the Entirely Merciful, the Especially Merciful, be aware may Allah guide you that those whom people (of knowledge) accepted their qualification in al-Jarḥ waʿl-Taʿdīl are of three categories:
بسم الله الرحمن الرحيم اعلم هداك الله أن الذين قبل الناس قولهم في الجرح والتعديل على ثلاث أقسام

1) A category of people who have quoted most (ie: more than all the others) narrators like: (Yaḥyá) Ibn Maʿīn and Abū Ḥātim al-Rāzī.
1 - قسم تكلموا في أكثر الرواة كابن معين وأبي حاتم الرازي

2) And a category of people who have quoted many narrators like: Mālik and Shuʿbah.
2 - وقسم تكلموا في كثير من الرواة كمالك وشعبة

3) And a category of people who have quoted a person after the other like: Ibn ʿUyaynah and al-Shāfīʿī.
3 - وقسم تكلموا في الرجل بعد الرجل كابن عيينة والشافعي

And the whole can also be divided into three categories:
والكل أيضا على ثلاث أقسام

1) One of those if he declared a person as trustworthy, then take it as it is and trust his qualification. And if he declared a person as weak, then check whether others have given an equivalent qualification about this weakness. As if they agreed with him and none among those well versed declared this person trustworthy, then this person is weak. But if any of those disagreed and declared this person trustworthy, then this qualification is only valid with a proof (explanation).
1 - قسم منهم في الجرح متثبت في التعديل يغمز الراوي بالغلطتين والثلاث ويلين بذلك حديثه فهذا اذا وثق شخصا فعض على قوله بناجذيك وتمسك بتوثيقه وإذا ضعف رجلا فانظر هل وافقه غيره على تضعيفه إن وافقه ولم يوثق ذلك أحد من الحذاق فهو ضعيف وإن وثقه أحد فهذا الذي قالوا فيه لا يقبل تجرحه إلا مفسرا

This means for example if Ibn Maʿīn said this person is ḍaʿīf and didn't make clear why he declared him ḍaʿīf, while others declared that person thiqqah (ie: trustworthy), then such a person might not be declared as “ṣaḥīḥ in his ḥadīth transmission” (highest degree of trust), but he might be closer to “ḥasan” (ie: high degree of trust). Note that Ibn Maʿīn, Abū Ḥātim and al-Jūzajānī are hard-liners in this.
يعني لا يكفي أن يقول فيه ابن معين مثلا هو ضعيف ولم يوضح سبب ضعفه وغيره قد وثقه فمثل هذا يتوقف في تصحيح حديثه وهو إلى الحسن اقرب وابن معين وأبو حاتم والجوزجاني متعنتون

2) And on the opposite of the category of those there are: Abū ʿĪsá al-Tirmiḏī, abu ʿAbd Allah al-Ḥākim and Abū Bakr al-Bayhaqī whom are mutasāhilūn (ie: very lenient).
2 - وقسم في مقابلة هؤلاء كأبي عيسى الترمذي وأبي عبد الله الحاكم وأبي بكر البيهقي متساهلون

3) And finally there is the category of scholars such as: al-Bukhārī, Aḥmad b. Ḥanbal, Abū Zurʿah (al-Rāzī), and Ibn ʿAdī who are mutaʿadillūn (ie: fair) and moderate.
3 - وقسم كالبخاري واحمد بن حنبل وأبي زرعة وابن عدي معتدلون ومنصفون

al-Ḏahabī, Ḏikr man Yuʿtamad Qawluhu fī al-Jarḥ waʿl-Taʿdil 1/171
الذهبي، ذكر من يعتمد قوله في الجرح والتعديل ١/١٧١
https://shamela.ws/index.php/book/26112

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al-Shaʿbī reported that he heard al-Muġīrah saying: I have never been fooled, except once by a young man. I intended to marry a woman, so I consulted him.
وَقَالَ الشَّعْبِيُّ: سَمِعْتُ الْمُغِيرَةَ يَقُولُ: مَا غَلَبَنِي أَحَدٌ إِلَّا فَتًى مَرَّةً، أَرَدْتُ أَنْ أَتَزَوَّجَ امْرَأَةً فَاسْتَشَرْتُهُ فِيهَا،

He said: “I do not think you should marry her.”
فَقَالَ: أَيُّهَا الْأَمِيرُ، لَا أَرَى لَكَ أَنْ تَتَزَوَّجَهَا.

I asked: “Why not?”
فَقُلْتُ لَهُ: لِمَ؟

He replied: “I saw a man kiss her.”
فَقَالَ: إِنِّي رَأَيْتُ رَجُلًا يُقَبِّلُهَا.

Later I heard that he married her!
ثُمَّ بَلَغَنِي عَنْهُ أَنَّهُ قَدْ تَزَوَّجَهَا،

I asked him: “Did you not say that a man kissed her?”
فَقُلْتُ لَهُ: أَلَمْ تَزْعُمْ أَنَّكَ رَأَيْتَ رَجُلًا يُقَبِّلُهَا؟

He said: “Yes, I saw her father kiss her, when she was small.”
فَقَالَ: نَعَمْ رَأَيْتُ أَبَاهَا يُقَبِّلُهَا وَهِيَ صَغِيرَةٌ.

Ibn Kathīr, Al-Bidāyah wa ʾl-Nihāyah 11/223
ابن كثير، البداية والنهاية ١١/٢٢٣
https://shamela.ws/index.php/book/4445

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And as for al-khurūj (ie: revolt) – meaning against the rulers – and fighting them, then it is ḥarām by al-ijmāʿ (ie: unanimous agreement) of the Muslims,
وَأَمَّا الْخُرُوجُ عَلَيْهِمْ وَقِتَالُهُمْ فَحَرَامٌ بِإِجْمَاعِ الْمُسْلِمِينَ

Even if they are sinful dhālimīn (ie: oppressors).
وَإِنْ كَانُوا فَسَقَةً ظَالِمِينَ

And the ḥadīth are abundantly overwhelming with the meaning that I have mentioned.
وَقَدْ تَظَاهَرَتِ الْأَحَادِيثُ بِمَعْنَى مَا ذَكَرْتُهُ

And Ahl us-Sunnah are united that the ruler is not to be removed, on account of his sinfulness.
وَأَجْمَعَ أَهْلُ السُّنَّةِ أَنَّهُ لَا يَنْعَزِلُ السُّلْطَانُ بِالْفِسْقِ

al-Nawawī, al-Minhāj bi Sharḥ Ṣaḥīḥ Muslim 12/229
النووي، شرح النووي على مسلم ١٢/٢٢٩
https://shamela.ws/index.php/book/1711

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Muqadimmah (Introduction)
المقدمة

Praise be to Allah who said: {You who believe, uphold justice and bear witness to Allah, even if it is against yourselves, your parents, or your close relatives. Whether the person is rich or poor, Allah can best take care of both. Refrain from following your own desire, so that you can act justly– if you distort or neglect justice, Allah is fully aware of what you do} [4:135]
الحمد لله القائل في كتابه الكريم: {يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ إِن يَكُنْ غَنِيًّا أَوْ فَقَيرًا فَاللهُ أَوْلَى بِهِمَا فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا} [النساء: 135].

May peace and blessings be upon our Prophet Muḥammad, who had taken a pledge from his companions that they would say the truth for the sake of Allah and not to fear the blame of anyone for the truth. [Ṣaḥīḥ al-Bukhārī #7199].
والصلاة والسلام على نبينا محمد صلى الله عليه وعلى آله وسلم الآخذ على بعض أصحابه في البيعة أن يقولوا أينما كانوا لا يخافون في الله لومة لائم.

And he commanded Abū Ḏarr to tell the truth even if it be bitter. [Aḥmad #20906 Ṣaḥīḥ Musnad mimma laysa fī Ṣaḥīḥayn]
والآمر لأبي ذر أن يقول الحق ولو كان مراً.

And I bear witness there is none worthy of worship besides Allah, and I bear witness that Muḥammad is his slave and messenger.
وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمداً عبده ورسوله.

To proceed: Allah had taken a pledge from the scholars of Ahl al-Kitāb (the people of the book) that they should convey the truth.
أما بعد: فبما أن الله سبحانه وتعالى أخذ الميثاق على علماء أهل الكتاب على البيان

Allah took a pledge from those who were given the Scripture– ‘Make the truth known to people; do not conceal it’– but they tossed the pledge over their shoulders, they bartered it for a small price: what an evil bargain they made! [3:187]
فقال عز من قال: {وَإِذَ أَخَذَ اللهُ مِيثَاقَ الَّذِينَ أُوتُواْ الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاء ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ} [سورة آل عمران: 187].

According to the consensus of the scholars of al-Jarḥ wa ʿl-Taʿdīl, and they are the specialists in the application of al-Jarḥ wa ʿl-Taʿdīl, that at times it is an obligation and at times it is recommended, depending on the circumstances. And many people went into studying the condition of Abū Ḥanīfah, some of them have criticised him (Jarḥ) and others had commended him (ʿAdl). And some of them exaggerated extremely regarding him, stating that whoever spoke negatively of him was mistaken. In fact, they did not stop there, rather they revile whoever speaks ill of him and they even slander them as is done by some of the ignorant Hanafis.
وبما أجمع عليه أئمة الجرح والتعديل وهم أهل الفن على شرعية الجرح والتعديل وتارة يكون واجباً وأخرى مندوباً.إلخ، بحسب الحالة، وقد خاض الناس في شأن أبي حنيفة فمنهم من جرح، ومنهم من عدّل، ومنهم من غلا فيه، واعتبر المتكلمين فيه مخطئين، بل لا يكتفون بذلك بل يشنّعون على من تكلم فيه ويقدحون فيه كما يفعل بعض جهلة الحنفية.

Muqbil b. Hādī al-Wādiʿī, Nashr al-Saḥīfah fi ḏikr ʿl-Ṣaḥīḥ min aqwāl Aʿimmah ʿl-Jarḥ wa ʿl-Taʿdil fī Abī Ḥanīfah 1/3
مقبل بن هادي الوادعي، نشر الصحيفة في ذكر الصحيح من أقوال أئمة الجرح والتعديل في أبي حنيفة ١/٣
https://shamela.ws/index.php/book/96868

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بارك الله فيكم

And also in Sunan al-Dārimī that al-Ḥasan (al-Baṣrī said): “Your Sunnah, I swear by Allah, the One there is none worthy of worship except Him, it is between al-ġālī (ie: being too extreme) waʿl-jāfī (ie: being negligent by falling too short). So be patient to be in between. May Allah have mercy on you.”

وفي سنن الدارمي أيضًا عن الحسن قال: "سنتكم، والله الذي لا إله إلا هو، بينهما: بين الغالي والجافي، فاصبروا عليها رحمكم الله".

ʿAbd al-Raḥmān al-Muʿallimī al-Yamānī, Āthar 2/225
عبد الرحمن المعلمي اليماني، آثار ٢/٢٢٥
https://shamela.ws/index.php/book/14381

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He (ie: Ibn Taymiyyah) said to me:
وقال لي مرة:

“What can my enemies possibly do to me? My paradise is in my heart; wherever I go it goes with me, inseparable from me. For me, prison is a place of (religious) retreat; execution is my opportunity for martyrdom; and exile from my town is but a chance to travel (in the path of Allah).”
ما يصنع أعدائي بي؟ أنا جنتي وبستاني في صدري، إن رحت فهي معي لا تفارقني، إن حبسي خلوة، وقتلي شهادة، وإخراجي من بلدي سياحة.

Ibn al-Qayyim, al-Wābil al-Ṣayyib 1/48
ابن القيم، الوابل الصيب من الكلم الطيب ١/٤٨
https://shamela.ws/index.php/book/216

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Allah sometimes gives the earth permission to breathe, which is when major earthquakes happen; this makes people feel scared, so they repent, give up sins, pray to Allah and feel regret [for their sins]. When there had been an earthquake, some of the Salaf said: “Your Lord is warning you.” When Madīnah was struck by an earthquake, ʿUmar b. al-Khaṭṭāb (may Allah be pleased with you) addressed the people and said: “If there is another earthquake, I will not stay here with you.”

فَيحدث من ذَلِك لِعِبَادِهِ الْخَوْف والخشية والانابة والاقلاع عَن مَعَاصيه والتضرعاليه والندم كَمَا قَالَ بعض السّلف وَقد زلزلت الارض ان ربكُم يستعتبكم وَقَالَ عمر بن الْخطاب وَقد زلزلت الْمَدِينَة فخطبهم ووعظهم وَقَالَ لَئِن عَادَتْ لَا اساكنكم فِيهَا

Ibn al-Qayyim, Miftāḥ Dār al-Saʿādah 1/221
ابن القيم، مفتاح دار السعادة ومنشور ولاية العلم والإرادة ١/٢٢١
https://shamela.ws/index.php/book/6840

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al-Misībī said: We were with Mālik while he was surrounded by his companions, when a man belonging to the people of Naṣībīn said, “There is a group of people among us called Ṣūfīs. They eat excessively, then they begin to sing, and then they get up and dance.”
فقال المسيبي: ما كنا عند مالك وأصحابه حوله فقال رجل من أهل نصيبين يا أبا عبد الله عندنا قوم يقال لهم الصوفية يأكلون كثيراً ثم يأخذون في القصائد ثم يقومون فيرقصون.

Mālik asked him, “Are they children?”
فقال مالك: الصبيان هم؟

The man replied, “No.”
قال لا.

He (ie: Mālik) asked: “Are they majnūn (ie: insane)?”
قال أمجانين؟

The man replied: “No. They are a group of mashayikh [religious scholars] and other intelligent people.”
قال لا، قوم مشائخ وغير ذلك عقلاً.

Mālik replied: “I have never heard of anyone from the people of Islām doing such a thing.”
قال مالك ما سمعت أن أحداً من أهل الإسلام يفعل هذا.

The man said, “But these people eat, and then get up and dance tirelessly, some of them striking their heads, and some striking their faces.”
قال الرجل يل يأكلون ثم يقومون فيرقصون نوائب ويلطم بعضهم رأسه وبعضهم وجهه

(After hearing this) Mālik laughed, then rose and went inside his house.
فضحك مالك ثم قام فدخل منزله.

The companions of Mālik said to the man, “Verily you have brought bad omen to our companion. We have been in his company for more than thirty years, and we never saw him laugh until this day.”
فقال أصحاب مالك للرجل لقد كنت يا هذا مشؤوماً على صاحبنا، لقد جالسناه نيفاً وثلاثين سنة فما رأيناه ضحك إلا في هذا اليوم.

al-Qāḍī ʿIyāḍ, Tartīb al-Madārik wa Taqrīb al-Masālik 2/53
القاضي عياض، ترتيب المدارك وتقريب المسالك ٢/٥٣
https://shamela.ws/index.php/book/31215

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As for the opinions in which Ibn Ḥazm differed with the Book and the Sunnah, or his attacks on some of the scholars, then we are free (of that).
أما آراء ابن حزم التي تخالف الكتاب والسنة أو تهجّمه على بعض الأئمة فنحن برآء.

As for al-maḏhab (ie: school of thought) al-Dhāhirī then what we advise every Muslim with is to be Dhāhirī (ie: to take the texts upon their apparent meanings without analogical deductions).
وأمّا المذهب الظاهري فالذي ننصح به كل مسلم أن يكون ظاهريا

Similarly, al-Shawkānī, may Allah have mercy on him, noted in the biography of Abū Ḥayyān, the author of Al-Baḥr Al-Muḥīṭ that whoever came to know the Dhāhirī school of thought cannot leave it or change (ie: his school of thought).
كما قال الشوكاني رحمه الله تعالى في ترجمة أبي حيان صاحب البحر المحيط فإنه ذكر عنه أن من عرف المذهب الظاهري لا يستطيع أن يتركه وأن يتخلص منه.

Muqbil b. Hādī al-Wādiʿī, Ijābatu ʿl-Sāʿil 1/562 #320
مقبل بن هادي الوادعي، إجابة السائل ١/٥٦٢ #٣٢٠
https://archive.org/details/Pdf0096/page/n561

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And it is (ie: the scholar) Musaddad b. Musarhad b. Musarbal b. Muġarbal b. Muraʿbal b. Muṭarbal b. Arandal b. Sarandal b. Ġarandal b. Māsik b. al-Mustawrid al-Asadī.
وفيها مسدّد بن مسرهد بن مسربل بن مغربل بن مرعبل بن مطربل ابن أرندل بن سرندل بن غرندل بن ماسك بن المستورد الأسديّ بالسكون، ويقال بالتحريك.

And when Yaḥyá Ibn Maʿīn used to mention Musaddad's name, he would (jokingly) say: “It is like a ruqyah for scorpions!”
كان يحيى بن معين إذا ذكر نسب مسدّد قال: هذه رقية عقرب.

Ibn ʿl-ʿImād, Shaḏrāt al-Ḏahab 3/133
ابن العِماد، شذرات الذهب ٣/١٣٣
https://shamela.ws/index.php/book/12398

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Ismāʿīl b. Zakarīyyā described Ḥabīb Abī Muḥammad may Allah have mercy on him, who was a neighbour of his: Every evening I heard him weeping and every morning I heard him weeping. so I went to his wife and said: “What is the matter with him? He weeps in the evening and he weeps in the morning!”
حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ الْحُسَيْنِ، قَالَ: حَدَّثَنَا شُعَيْثُ بْنُ مُحْرِزٍ، قَالَ: حَدَّثَنِي إِسْمَاعِيلُ بْنُ زَكَرِيَّا، وَكَانَ جَارَ الْحَبِيبِ أَبِي مُحَمَّدٍ رَحِمَهُ اللَّهُ، قَالَ: " كُنْتُ إِذَا أَمْسَيْتُ سَمِعْتُ بُكَاءَهُ، وَإِذَا أَصْبَحْتُ سَمِعْتُ بُكَاءَهُ. فَأَتَيْتُ أَهْلَهُ، فَقُلْتُ: مَا شَأْنُهُ يَبْكِي إِذَا أَمْسَى، وَيَبْكِي إِذَا أَصْبَحَ؟

She said to me: “By Allah, when evening comes he fears that he will not live until the morning and when morning comes he fears that he will not live until the evening.”
قَالَ: فَقَالَتْ لِي: يَخَافُ وَاللَّهِ إِذَا أَمْسَى أَنْ لَا يُصْبِحَ، وَإِذَا أَصْبَحَ أَنْ لَا يُمْسِيَ "

Ibn Abī ʾl-Dunyā, Qaṣr al-Amal 1/59 #63
ابن أبي الدنيا، قصر الأمل ١/٥٩ #٦٣
https://shamela.ws/book/6899/60

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Ibn ʿUmar (may Allah be pleased with him) reported that the Prophet ﷺ said: “The example of the believer is like the example of the date palm; whatever you take from it, is to your benefit.”

حدثنا محمد بن الفضل السقطي أخبرنا سعيد بن سليمان عن عباد بن العوام عن سفيان بن حسين عن أبي بشر عن مجاهد عن ابن عمر مرفوعا: " مثل المؤمن مثل النخلة، ما أخذت منها من شيء نفعك ".

Reported by al-Ṭabarānī.
I say: The chain is Ṣaḥīḥ, the narrators are reliable and from the narrators of the two Shaykhs (ie: al-Bukhārī and Muslim) except for al-Siqṭī who is trustworthy as al-Khaṭīb said.

رواه الطبراني (3 / 204 / 1)؛ ثم رواه (204 / 2) عن شريك عن سلمة بن كهيل عن مجاهد به دون الشطر الثاني منه.
قلت: وهذا إسناد صحيح، رجاله ثقات رجال الشيخين غير السقطي هذا وهو ثقة كما قال الخطيب (3 / 153)

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 5/355 #2285
محمد ناصر الدين الألباني، السلسلة الصحيحة ٥/٣٥٥ #٢٢٨٥
https://shamela.ws/index.php/book/9442

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