Yūnus bin 'Ubayd said:
حَدَّثَنِي مُحَمَّدُ بْنُ إِدْرِيسَ، حَدَّثَنِي خَالِدُ بْنُ خِدَاشٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ التَّغْلِبِيِّ، عَنْ يُونُسَ بْنِ عُبَيْدٍ، قَالَ:

A man asked Abū Tameemah, “How are you today?”
\" قَالَ رَجُلٌ لِأَبِي تَمِيمَةَ: كَيْفَ أَصْبَحْتَ؟

So he replied, “I woke up between two blessing I don't know which of them is greater:
قَالَ: أَصْبَحْتُ بَيْنَ نِعْمَتَيْنِ لَا أَدْرِي أَيُّهُمَا أَفْضَلُ؟:

The fact that Allāh concealed my sins thus no one can expose and shame me as a result.
ذُنُوبٌ سَتَرَهَا اللَّهُ فَلَا يَسْتَطِيعُ أَنْ يُعَيِّرَنِي بِهَا أَحَدٌ،

Or the fact that Allāh placed love in the hearts of His servants for me even though my deeds do not ennoscript me to such.”
وَمَوَدَّةٌ قَذَفَهَا اللَّهُ فِي قُلُوبِ الْعِبَادِ وَلَمْ يَبْلُغْهَا عَمَلِي \"

Ibn Abi Dunyā, Al-Shukr #40 1/18
ابن أبي الدنيا، الشكر #٤٠ ١/١٨
http://shamela.ws/browse.php/book-13036/page-40

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Yahyā ibn Mandah said: “I traveled the east and west twice,
طفت الشرق والغرب مرتين،

And I did not get close to one who wavers back and forth,
فلم أتقرب إلى مُذبْذَبٍ

And I didn’t listen to a single hadīth from innovators.”
ولم أسمع من المبتدعين حديثًا واحدًا.

Ibn Abī Yalā, Tabaqāt al-Hanābilah 2/167
ابن أبي يعلى، طبقات الحنابلة ٢/١٦٧
http://shamela.ws/browse.php/book-9543/page-594

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“There is nothing from bid'ah [innovation in the religion] that is praiseworthy,
فَلَيْسَ فِي الْبِدْعَةِ مَا يُمْدَحُ

Rather every bid'ah is misguidance.”
بَلْ كُلُّ بِدْعَةٍ ضَلَالَةٌ.

Muhammad as-Sanani, Subul as-Salām 1/344
الصنعاني، سبل السلام ١/٣٤٤
http://shamela.ws/browse.php/book-21590/page-318

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Imām Aḥmad said: “If we had a single du'ā [supplication] that would be answered, we would supplicate with it for the ruler.”

وَأَحْمَد بْنِ حَنْبَلٍ وَغَيْرِهِمَا - يَقُولُونَ: لَوْ كَانَ لَنَا دَعْوَةٌ مُجَابَةٌ لَدَعَوْنَا بِهَا لِلسُّلْطَانِ.

Ibn Taymiyyah, Majmū’ al-Fatāwā 28/391
بن تيمية، مجموع الفتاوى ٢٨/٣٩١
http://shamela.ws/browse.php/book-7289/page-13982

Shaykh Ṣāliḥ ibn Fawzān al-Fawzān, Al-Mulakhkhas al-Fiqhi 1/264
صالح الفوزان، الملخص الفقهي ١/٢٦٤
http://shamela.ws/browse.php/book-11811/page-257

Al-Durrar al-Saniyyah 9/61
الدرر السنية ٩/٦١
http://shamela.ws/browse.php/book-3055/page-3784

Ibn Taymiyyah, Al-Siyasat al-Shariyah 1/129
بن تيمية، السياسة الشرعية في إصلاح الراعي والرعية ١/١٢٩
http://shamela.ws/browse.php/book-31237/page-125

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Muḥammad bin 'Ubayd said: I heard Sufyān ath-Thawrī saying:
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، وَسَمِعْتُ أَنَا عَبْدَ الرَّحْمَنَ السَّلَمِيَّ يَقُولُ: سَمِعْتُ مُحَمَّدَ بْنَ يَعْقُوبَ الْأَصَمَّ يَقُولُ: سَمِعْتُ الْعَبَّاسَ بْنَ مُحَمَّدٍ الدُّورِيَّ يَقُولُ: سَمِعْتُ مُحَمَّدَ بْنَ عُبَيْدٍ يَقُولُ: سَمِعْتُ سُفْيَانَ يَقُولُ:

O Students of Knowledge, raise your heads.
\" يَا مَعْشَرَ الْقُرَّاءِ ارْفَعُوا رُءُوسَكُمْ

Do not pretend to have more humbleness than what is really in your heart,
لَا تَزِيدُوا الْخُشُوعَ عَلَى مَا فِي الْقَلْبِ

For indeed the path has been made clear.
فَقَدْ وَضَحَ الطَّرِيقُ،

So have Taqwa of Allāh,
فَاتَّقُوا اللهَ

Seek provisions in a good way,
وَأَجْمِلُوا فِي الطَّلَبِ،

And do not be a burden upon the Muslims.
وَلَا تَكُونُوا عِيَالًا عَلَى الْمُسْلِمِينَ \"

al-Bayhaqī, Shu'ab al-Īmān #6569 9/221
أبو بكر البيهقي، شعب الإيمان #٦٥٦٩ ٩/٢٢١
http://shamela.ws/browse.php/book-10660/page-7106

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 6/382
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٦/٣٨٢
http://shamela.ws/browse.php/book-10495/page-9765

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A man said to Ibn Shubrumah, “I did this for such and such, I gave such and such X amount of money, I helped such and such...”
قال رجل لابن شبرمة: فعلت بفلان كذا وفعلت به كذا؛

So he said to him, “There is no good in the good you do for people once you tell people about it.”
فقال: لا خير في المعروف إذا أحصي.

Ibn Qutaybah, 'Uyūn Al-Akhbār 3/198
لابن قتيبة، عيون الأخبار ٣/١٩٨
http://shamela.ws/browse.php/book-23790/page-1060

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“We are not responsible for guiding the hearts of the people to the truth we invite to,
لسنا مكلفين أن نهدي قلوب الناس إلى الحق الذي ندعو الناس إليه

We are only responsible for the invitation.”
و إنما نحن مكلفون بالدعوة فقط

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Hudá wa ʾl-Nūr 730/3
محمد ناصر الدين الألباني، سلسلة الهدى والنور ٧٣٠/٣
https://old.shamela.ws/rep.php/book/5392

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“But if it so happens that there is a love between a man and a woman, the most effective means of warding off fitnah (temptation) and immorality is for them to get married,
لكنه من الناحية الطبيعية أنه إذا قُدر أن يكون بين الرجل وبين امرأة من الناس محبة؛ فإن أكبر ما يدفع الفتنة والفاحشة أن يتزوجها؛

Because his heart will still remain attached to her if he does not marry her, and that may lead to fitnah.
لأنه سوف يبقى قلبه معلقاً بها إن لم يتزوجها، وكذلك هي، فربما تحصل فتنة.

A person may hear that a woman is of good character and virtuous and knowledgeable, so he may want to marry her.
قد يسمع إنسان عن امرأة بأنها ذات خلق فاضل وذات علم فيرغب أن يتزوجها،

Or a woman may hear that a man is of good character and virtuous and knowledgeable and religiously committed, so she may want to marry him.
وكذلك هي تسمع عن هذا الرجل بأنه ذو خلق فاضل وعلم ودين فترغبه،

But contact between the two who admire one another in ways that are not Islāmically acceptable is the problem,
لكن التواصل بين المتحابين على غير الوجه الشرعي هذا هو البلاء،

Which leads to disastrous consequences.
وهو قطع الأعناق وقصم الظهور،

In this case it is not permissible for the man to get in touch with the woman or for the woman to get in touch with the man,
فلا يحل في هذه الحال أن يتصل الرجل بالمرأة، والمرأة بالرجل.

And say that he wants to marry her out of fear of not falling into fitnah.
ويقول: إنه يرغب في زواجها خوفاً من الفتنة،

Rather he should tell her walī (guardian) that he wants to marry her, or she should tell her walī that she wants to marry him,
وإلا فالأصل أنه لو حصل أن المرأة تخبر وليها أنها تريد فلاناً مثلاً فيتصل به

As ‘Umar (may Allāh be pleased with him) did when he offered his daughter Hafsah in marriage to Abū Bakr and ‘Uthmān (may Allāh be pleased with them both).
كما فعل عمر رضي الله عنه حينما عرض ابنته حفصة على أبي بكر وعلى عثمان رضي الله عنه،

But if the woman contacts the man directly, this is what leads to fitnah (temptation).”
وأما أن تقوم المرأة مباشرة بالاتصال بالرجل فهذا محل الفتنة.

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Liqā al-Bāb al-Maftuh 26/17
ابن عثيمين، لقاء الباب المفتوح ٢٦/١٧
http://shamela.ws/browse.php/book-7687/page-1054

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“The heart that’s alive is the one that knows the Truth,
القلب الحي هو الذي يعرف الحق

Accepts it,
ويقبله

Loves it,
ويحبه

And gives it precedence over all else.
ويؤثره على غيره

If the heart dies, there does not remain any sensation or differentiation between truth and falsehood.”
فإذا مات القلب لم يبق فيه إحساس ولا تمييز بين الحق والباطل

Ibn Qayyim, Shafa’ ‘Alīl 1/104
ابن القيم، شفاء العليل في مسائل القضاء والقدر والحكمة والتعليل ١/١٠٤
http://shamela.ws/browse.php/book-12021/page-118

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Shu'ayb ibn Harb reported that Ibn 'Awn said:
حَدَّثَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ مَخْلَدٍ الْعَطَّارُ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ الْمُرِّيُّ , قَالَ: حَدَّثَنِي أَحْمَدُ بْنُ مَنْصُورٍ الْكِنْدِيُّ , عَنْ شُعَيْبِ بْنِ حَرْبٍ , قَالَ: قَالَ ابْنُ عَوْنٍ:

“Those who sit with Ahlul bi'dah (the people of innovation) are more severe upon us than Ahlul bid'ah themselves.”
«مَنْ يُجَالِسُ أَهْلَ الْبِدَعِ أَشَدُّ عَلَيْنَا مِنْ أَهْلِ الْبِدَعِ»

Ibn Battah al-Ukbari, Al-Ibânah Al-Kubrâ #486 2/473
ابن بطة العكبري، الإبانة الكبرى #٤٨٦ ٢/٤٧٣
http://shamela.ws/browse.php/book-8206/page-507

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Mansūr ibn Sābiq said:
حدثنا عبد الرحمن نا محمد بن سعيد المقرئ نا عبد الرحمن ابن بشير أخبرني منصور بن سابق قال:

An inhabitant of Basrah tried to convince Sufyān ath-Thawrī to get married.
ألح على سفيان رجل من إخوانه من أهل البصرة في التزويج

Sufyān’s simple reply was this: “Then find me someone to marry.”
فقال له: فزوجني،

Having agreed that the Basrī man should try to find a suitable match for him, Sufyān traveled to Makkah.
قال فخرج سفيان إلى مكة

Meanwhile, the Basrī man returned to Al-Basrah and proposed on behalf of Sufyān to the daughter of one of the wealthiest men of Al-Basrah.
وأتى الرجل البصرة فخطب عليه امرأة من كبار أهل البصرة

Their family was wealthy and of noble lineage.
ممن لها المال والشرف

The girl’s father readily agreed to the match, and a caravan filled with servants and wealth was prepared for him, so that she could travel to her prospective husband.
فأجابوه وهيأت قطارا من الحشم والمال حتى قدمت مكة على سفيان فأتى الرجل سفيان

The Basrī man went to Sufyān and said, “Shall I conduct the marriage contract?”
فقال له: أخطب عليك؟

Sufyān asked: “With whom (am I getting married)?”
فقال من؟

The Basrī man said “The daughter of so-and-so.”
قال: ابنه فلان،

Sufyān said: “I do not need her! I asked you to find me a wife who is my equal in status.”
فقال: مالي فيها حاجة، إنما سألتك أن تزوجني امرأة مثلي،

So he replied, “But the girl’s family agreed to the marriage. Money is not an issue (they are aware of your financial status).” Sufyān refused.
قال: فانهم قد أجابوا،

The man said: “Will you disgrace me in front of my people? Money is not an issue.” Sufyān refused.
فقال له: مالي فيها حاجة، قال: فتضحني عند القوم، قال: مالي فيها حاجة،

So the man asked: “Then what should I do?”
قال فكيف أصنع؟

Sufyān answered: “Return to them and tell them that I have no need to marry her.”
قال: ارجع إليهم فقل لهم: لا حاجة لي فيها.

So the man went to the family and told them what Sufyān had said.
قال فرجع فأخبرهم

The girl asked, “What makes him dislike me?”
فقالت المرأة فبأي شئ يكرهني؟

So the man replied, “Wealth!”
قال قلت: المال،

So she said: “Then I will get rid of all my wealth and I will live patiently alongside him.”
قالت: فإني اخرج من كل مال لي وأصبر معه،

The man was elated; and he went to Sufyān to tell him the good news.
قال فجاء الرجل فرحا نشيطا

To which Sufyān replied, “I do not need her. A woman who was raised as a queen and who has always led a comfortable life will not patiently endure this life (that I lead).”
فقال: لا حاجة لي فيها، امرأة نشأت في الخير ملكة لا تصبر على هذا،

He thus refused to marry her, and she left Makkah and returned to Al-Basrah.
قال فأبي أن يقبلها، فرجعت.

Ibn Abī Hātim, Jarh wa Ta'dīl 1/90
ابن أبي حاتم، الجرح والتعديل ١/٩٠
http://shamela.ws/browse.php/book-2170/page-117

Sufyān ath-Thawrī, Tafsīr 1/29
سفيان الثوري، تفسير سفيان الثوري ١/٢٩
http://shamela.ws/browse.php/book-2229/page-28

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Baqiyyah said: Al-Awzā'ī said to me:
حَدَّثَنِي الْحَسَنُ بْنُ أَبِي طَالِبٍ، قَالَ: حَدَّثَنَا عُمَرُ بْنُ أَحْمَدَ الْوَاعِظُ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ هَارُونَ بْنِ حُمَيْدٍ، قَالَ: حَدَّثَنَا أَبُو هَمَّامٍ، قَالَ: حَدَّثَنِي بَقِيَّةُ، قَالَ: قَالَ لِي الْأَوْزَاعِيُّ:

“O Abū Muḥammad, what would you say about a people who hate the hadīth of their Prophet ﷺ?”
يَا أَبَا يَحْمَدَ \" مَا تَقُولُ فِي قَوْمٍ يَبْغَضُونَ حَدِيثَ نَبِيِّهِمْ؟

So I said: “They are an evil people!”
قُلْتُ: قَوْمُ سَوْءٍ

Then Al-Awzā'ī said: “There is not a person of bid'ah that you tell him a hadīth of the Messenger of Allāh ﷺ that opposes his bid'ah except that he hates the hadīth.”
قَالَ: لَيْسَ مِنْ صَاحِبِ بِدْعَةٍ تُحَدِّثُهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِخِلَافِ بِدْعَتِهِ بِحَدِيثٍ إِلَّا أَبْغَضَ الْحَدِيثَ

al-Khaṭīb al-Baghdadī, Sharaf Ashābil Hadīth 1/73
الخطيب البغدادي، شرف أصحاب الحديث ١/٧٣
http://shamela.ws/browse.php/book-13125/page-193

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“It is upon you to take the truth and to follow the truth if its proof becomes apparent,
عليك أن تأخذ بالحق وأن تتبع الحق إذا ظهر دليله

Even if it opposes so-and-so.
ولو خالف فلانا وفلانا،

And it is upon you to not fanatically blind follow.”
وعليك ألا تتعصب وتقلد تقليدا أعمى

Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz, Majmū’ al-Fatāwā 27/90
ابن باز، مجموع فتاوى ٢٧/٩٠
http://shamela.ws/browse.php/book-21537/page-14200

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“It is necessary that if you ask Allāh for something that you strive to implement the means to make that thing come about.
فلابد إذا سألت الله شيئا أن تسعى للأسباب التي يحصل بها

This is because Allāh is All Wise and has connected what comes about to its means for it to happen.”
لأن الله حكيم قرن المسببات بأسبابها

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Sharh Riyaḍh al-Ṣāliḥīn 5/415
ابن عثيمين، شرح رياض الصالحين ٥/٤١٥
http://shamela.ws/browse.php/book-9260/page-2938

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Yahyā ibn Ma'īn said, “I never saw someone commit a mistake,
قَالَ يَحْيَى: مَا رَأَيْتُ عَلَى رَجُلٍ خَطَأً،

Except that I covered it,
إِلاَّ سَتَرتُهُ،

And loved that his status would look good.
وَأَحْبَبْتُ أَنْ أُزَيِّنَ أَمرَهُ،

Nor have I ever confronted anyone with speech that he disliked.
وَمَا اسْتَقبَلتُ رَجُلاً فِي وَجْهِهِ بِأَمرٍ يَكرَهُهُ،

However I would clarify his mistake to him in private;
وَلَكِنْ أُبَيِّنُ لَهُ خَطَأَهُ فِيْمَا بَيْنِي وَبَيْنَهُ،

If he accepts then that's good,
فَإِنْ قَبِلَ ذَلِكَ،

If not I leave him alone.”
وَإِلاَ تَرَكتُهُ.

Imām al-Dhahabī, Siyar Aʿlām al-Nubalā 11/83
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ١١/٨٣
http://shamela.ws/browse.php/book-10906/page-7022

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This hadith has been transmitted on the authority of Abu Huraira and in the hadith transmitted on the authority of Ibn Hatim Allah's Messenger (ﷺ) is reported to have said: When any one of you fights with his brother, he should avoid his face for Allah created Adam in His own image.

حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ، حَدَّثَنِي أَبِي، حَدَّثَنَا الْمُثَنَّى، ح وَحَدَّثَنِي مُحَمَّدُ بْنُ، حَاتِمٍ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنِ الْمُثَنَّى بْنِ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَبِي أَيُّوبَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَفِي حَدِيثِ ابْنِ حَاتِمٍ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ إِذَا قَاتَلَ أَحَدُكُمْ أَخَاهُ فَلْيَجْتَنِبِ الْوَجْهَ فَإِنَّ اللَّهَ خَلَقَ آدَمَ عَلَى صُورَتِهِ ‏"‏ ‏.‏

Imam Muslim, Sahīh Muslim #2612 4/2017
صحيح مسلم #٢٦١٢ ٤/٢٠١٧
http://shamela.ws/browse.php/book-1727/page-7825

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Narrated Abū Huraira: Allāh's Messenger ﷺ said, “The first group of people who will enter Paradise, will be glittering like the full moon and those who will follow them, will glitter like the most brilliant star in the sky. They will not urinate, relieve nature, spit, or have any nasal secretions. Their combs will be of gold, and their sweat will smell like musk. The aloes-wood will be used in their centers. Their wives will be houris. All of them will look alike and will resemble their father Ādam (in stature), sixty cubits tall.”

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ عُمَارَةَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ إِنَّ أَوَّلَ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، ثُمَّ الَّذِينَ يَلُونَهُمْ عَلَى أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لاَ يَبُولُونَ وَلاَ يَتَغَوَّطُونَ وَلاَ يَتْفِلُونَ وَلاَ يَمْتَخِطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الأَلُوَّةُ الأَنْجُوجُ عُودُ الطِّيبِ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، عَلَى خَلْقِ رَجُلٍ وَاحِدٍ عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءِ ‏"‌‏.‏

Imam al-Bukhārī, Ṣaḥīḥ al-Bukhārī #3327 4/132
البخاري، صحيح البخاري #٣٣٢٧ ٤/١٣٢
http://shamela.ws/browse.php/book-1681/page-5797

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Question posed to the noble Shaykh: What is the meaning of the Prophet ﷺ's statement: “Allāh created Ādam in his image”? [Ṣaḥīḥ Muslim #2612]
سئل فضيلة الشيخ: ما معنى قول النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إن الله خلق آدم على صورته» ؟

The answer: This hadīth with the wording “Allāh created Ādam in his image...” is authentically established.
فأجاب فضيلته بقوله: هذا الحديث أعني قول النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إن الله خلق آدم على صورته» . ثابت في الصحيح،

It is held in one of two meanings:
لكن يحمل على أحد معنيين:

The first being Allāh created Ādam in a way He chose and He tied it to himself as a way of honouring (Ādam).
الأول: أن الله خلق آدم على صورة اختارها، وأضافها إلى نفسه تعالى تكريما وتشريفا.

Secondly, is that Allāh created Ādam in His image, figuratively,
الثاني: أن المراد خلق آدم على صورته تعالى من حيث الجملة،

And just because it says in His image, does not necessitate likeness.
ومجرد كونه على صورته لا يقتضي المماثلة

The evidence is the saying of the Prophet ﷺ [in Al-Bukhārī]:
والدليل قوله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

“The first group to enter Paradise will be in the image of the moon,
«إن أول زمرة تدخل الجنة على صورة القمر ليلة البدر،

Then the second group like the bright stars in the sky.”
ثم الذين يلونهم على أضوء كوكب في السماء»

And this does not mean they literally look like the moon,
ولا يلزم أن تكون هذه الزمرة مماثلة للقمر؛

As the moon is much bigger than them.
لأن القمر أكبر من أهل الجنة بكثير،

As they will enter Jannah 60 cubits tall,
فإنهم يدخلون الجنة طولهم ستون ذراعا،

And they are not like the moon. (the moon does not have a face with eyes, etc)
فليسوا مثل القمر.

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Majmū’ al-Fatāwā #76 1/165
ابن عثيمين، مجموع فتاوى ورسائل العثيمين #٧٦ ١/١٦٥
http://shamela.ws/browse.php/book-12293/page-141

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‘Alee ibn Abī Maryam narrated to me on the authority of Khalaf ibn Tamīm who said that Abū Ishāq al Fazārī said:
حَدَّثَنَا زَيْدُ بْنُ إِسْمَاعِيلَ، نا أَبُو صَالِحٍ الْفَرَّاءُ، عَنْ أَبِي إِسْحَاقَ الْفَزَارِيِّ؛ قَالَ:

Ibrāhīm ibn Adham, may Allāh have mercy upon him, used to remain silent for long periods of time,
كَانَ إِبْرَاهِيمُ بْنُ أَدْهَمَ يُطِيلُ السُّكُوتَ،

If he spoke I would be pleased.
فَإِذَا تَكَلَّمَ؛ انْبَسَطَ،

One day I said to him: ‘If you would speak!’
فَقُلْتُ لَهُ ذَاتَ يَوْمٍ: لَوْ تَكَلَّمْتَ!

He said: “There are four types of speech”
فَقَالَ: الْكَلامُ عَلَى أَرْبَعَةِ وُجُوهٍ؛

1) The type of speech that you anticipate benefit from, but fear its consequences.
فَمِنْهُ كَلامٌ تَرْجُو مَنْفَعَتَهُ وَتَخْشَى عَاقِبَتَهُ؛

It is more virtuous to be safe from such speech.
فَالْفَضْلُ فِيهِ السَّلامَةُ،

2) Speech that you do not anticipate any benefit from,
وَمِنْهُ كَلامٌ لا تَرْجُو مَنْفَعَتَهُ

Nor do you fear its consequences.
وَلا تَخْشَى عاقبته؛

By leaving such speech, the least that you would benefit is to lighten the burden on your body and tongue.
فأقل ما لك فِي تَرْكِهِ خِفَّةُ الْمَؤُنَةِ عَلَى بَدَنِكَ وَلِسَانِكَ،

3) Speech that you do not anticipate any benefit from,
وَمِنْهُ كَلامٌ لا تَرْجُو مَنْفَعَتَهُ

And you are not sure of its consequences.
وَتَخْشَى عَاقِبَتَهُ،

The intelligent person does not burden himself with such speech.
وَهَذَا هُوَ الدَّاءُ الْعُضَالُ،

4) Speech that you anticipate benefit from,
وَمِنَ الْكَلامِ كَلامٌ تَرْجُو مَنْفَعَتَهُ

And are sure of its consequences,
وَتَأْمَنُ عَاقِبَتَهُ؛

And this is the type of speech that you must propagate.
فَهَذَا الَّذِي يَجِبُ عَلَيْكَ نَشْرُهُ،

al-Daynūrī, Al-Mujālasah #2366 6/56
الدِّينَوري، المجالسة وجواهر العلم #٢٣٦٦ ٦/٥٦
http://shamela.ws/browse.php/book-9948/page-2521

Ibn Abi Dunyā, As-Samt #50 1/67
ابن أبي الدنيا، الصمت #٥٠ ١/٦٧
http://shamela.ws/browse.php/book-13039/page-51

Ibn Qutaybah, 'Uyūn Al-Akhbār 2/196
لابن قتيبة، عيون الأخبار ٢/١٩٦
http://shamela.ws/browse.php/book-23790/page-655

Al-Mizzī, Tahdīb Kamal 2/33
المزي، جمال الدين، تهذيب الكمال في أسماء الرجال ٢/٣٣
http://shamela.ws/browse.php/book-3722/page-515

Ibn Asākir, Târîkh Dimishq 6/312
أبو القاسم ابن عساكر، تاريخ دمشق ٦/٣١٢
http://shamela.ws/browse.php/book-71/page-2583

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Thauban reported that Allah's Messenger (ﷺ) said: Allah drew the ends of the world near one another for my sake. And I have seen its eastern and western ends. And the dominion of my Ummah would reach those ends which have been drawn near me and I have been granted the red and the white treasure and I begged my Lord for my Ummah that it should not be destroyed because of famine, nor be dominated by an enemy who is not amongst them to take their lives and destroy them root and branch, and my Lord said: Muhammad, whenever I make a decision, there is none to change it. I grant you for your Ummah that it would not be destroyed by famine and it would not be dominated by an enemy who would not be amongst it and would take their lives and destroy them root and branch even if all the people from the different parts of the world join hands together (for this purpose), but it would be from amongst them, viz. your Ummah, that some people would kill the others or imprison the others.

حَدَّثَنَا أَبُو الرَّبِيعِ الْعَتَكِيُّ، وَقُتَيْبَةُ بْنُ سَعِيدٍ، كِلاَهُمَا عَنْ حَمَّادِ بْنِ زَيْدٍ، - وَاللَّفْظُ لِقُتَيْبَةَ - حَدَّثَنَا حَمَّادٌ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلاَبَةَ، عَنْ أَبِي أَسْمَاءَ، عَنْ ثَوْبَانَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ إِنَّ اللَّهَ زَوَى لِيَ الأَرْضَ فَرَأَيْتُ مَشَارِقَهَا وَمَغَارِبَهَا وَإِنَّ أُمَّتِي سَيَبْلُغُ مُلْكُهَا مَا زُوِيَ لِي مِنْهَا وَأُعْطِيتُ الْكَنْزَيْنِ الأَحْمَرَ وَالأَبْيَضَ وَإِنِّي سَأَلْتُ رَبِّي لأُمَّتِي أَنْ لاَ يُهْلِكَهَا بِسَنَةٍ بِعَامَّةٍ وَأَنْ لاَ يُسَلِّطَ عَلَيْهِمْ عَدُوًّا مِنْ سِوَى أَنْفُسِهِمْ فَيَسْتَبِيحَ بَيْضَتَهُمْ وَإِنَّ رَبِّي قَالَ يَا مُحَمَّدُ إِنِّي إِذَا قَضَيْتُ قَضَاءً فَإِنَّهُ لاَ يُرَدُّ وَإِنِّي أَعْطَيْتُكَ لأُمَّتِكَ أَنْ لاَ أُهْلِكَهُمْ بِسَنَةٍ بِعَامَّةٍ وَأَنْ لاَ أُسَلِّطَ عَلَيْهِمْ عَدُوًّا مِنْ سِوَى أَنْفُسِهِمْ يَسْتَبِيحُ بَيْضَتَهُمْ وَلَوِ اجْتَمَعَ عَلَيْهِمْ مَنْ بِأَقْطَارِهَا - أَوْ قَالَ مَنْ بَيْنَ أَقْطَارِهَا - حَتَّى يَكُونَ بَعْضُهُمْ يُهْلِكُ بَعْضًا وَيَسْبِي بَعْضُهُمْ بَعْضًا ‏"‏ ‏.‏

Imam Muslim, Sahīh Muslim #2889 4/2215
صحيح مسلم #٢٨٨٩ ٤/٢٢١٥
http://shamela.ws/browse.php/book-1727/page-8548

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