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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And in this hadīth is clear proof that the religion of Muḥammad ﷺ will remain until the Hour is established.
وَفِي هَذَا الْحَدِيثِ دَلِيلٌ وَاضِحٌ عَلَى أَنَّ دِينَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ إِلَى أَنْ تَقُومَ السَّاعَةُ

And the Ummah will never be completely destroyed by an enemy and the Ummah will exist in most of the Earth's lands.
وَلَا يُهْلِكُ أَمَةَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَدُوٌّ يَسْتَأْصِلُهَا أَبَدًا وَأَنَّهَا فِي أَكْثَرِ أقطار الْأَرْضِ

And much praise is for Allāh.
وَالْحَمْدُ لِلَّهِ كَثِيرًا

And in the hadīth is a proof that fitan (trials and tribulations) will not cease to remain amongst the Ummah;
وَفِيهِ دَلِيلٌ عَلَى أَنَّ الْفِتَنَ لَا تَزَالُ فِي أَمَةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

The Muslims will continue to kill each other as long as this world remains.
يَقْتُلُ بَعْضُهَا بَعْضًا مَا بَقِيَتِ الدُّنْيَا لِأَنَّهُ

Ibn ʿAbd al-Barr al-Namarī, al-Tamhīd 19/197
ابن عبد البر، التمهيد لما في الموطأ من المعاني والأسانيد ١٩/١٩٧
http://shamela.ws/browse.php/book-1719/page-6448

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Yahyâ b. Yahyâ Al-NaysâbûrÎ reports:
يَحْيَى بْنَ يَحْيَى، يَقُولُ:

I was once with Sufyân bin ‘Uyainah – Allāh have mercy on him,
" كُنْتُ عِنْدَ سُفْيَانَ بْنِ عُيَيْنَةَ،

When a man came to him and said,
إِذْ جَاءَ رَجُلٌ فَقَالَ:

“O Abû Muḥammad, I complain to you of so-and-so”, meaning his wife,
يَا أَبَا مُحَمَّدٍ أَشْكُو إِلَيْكَ مِنْ فُلَانَةٍ - يَعْنِي امْرَأَتَهُ -

“I am the lowest and most despicable thing to her.”
أَنَا أَذَلُّ الْأَشْيَاءِ عِنْدَهَا وَأَحْقَرُهَا

[Sufyân] lowered his head for a few moments,
فَأَطْرَقَ سُفْيَانُ مَلِيًّا

Then said, “Perhaps you wanted her in order to better your status.”
ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: لَعَلَّكَ رَغِبْتَ إِلَيْهَا لِتَزْدَادَ عِزًّا

The man said, “Indeed, O Abû Muḥammad.”
فَقَالَ: نَعَمْ يَا أَبَا مُحَمَّدٍ

Sufyân said, “Whoever goes for glory will be tried with ignominy,
قَالَ: مِنْ ذَهَبَ إِلَى الْعِزِّ ابْتُلِيَ بِالذُّلِّ ,

Whoever goes for wealth will be tried with poverty,
وَمَنْ ذَهَبَ إِلَى الْمَالِ ابْتُلِيَ بِالْفَقْرِ ,

But whoever goes for religiousness, Allāh will bring together for him glory and wealth with the religion.”
وَمَنْ ذَهَبَ إِلَى الدِّينِ يَجْمَعُ اللهُ لَهُ الْعِزَّ وَالْمَالَ مَعَ الدِّينِ ,

He then started to narrate to him:
ثُمَّ أَنْشَأَ يُحَدِّثُهُ فَقَالَ:

We were four brothers: Muḥammad, ‘Imrân, IbrâhÎm and I.
كُنَّا إِخْوَةً أَرْبَعَةً , مُحَمَّدٌ , وَعِمْرَانُ , وَإِبْرَاهِيمُ , وَأَنَا ,

Muḥammad was the eldest,
فَمُحَمَّدٌ أَكْبَرُنَا ,

‘Imrân was the youngest,
وَعِمْرَانُ أَصْغَرُنَا ,

And I was in the middle.
وَكُنْتُ أَوْسَطَهُمْ ,

When Muḥammad wanted to marry, he desired status,
فَلَمَّا أَرَادَ مُحَمَّدٌ أَنْ يَتَزَوَّجَ رَغِبَ فِي الْحَسَبِ ,

And married a woman of higher standing,
فَتَزَوَّجَ مَنْ هِيَ أَكْبَرُ مِنْهُ حَسَبًا ,

So Allāh tried him with ignominy.
فَابْتَلَاهُ اللهُ بِالذُّلِّ ,

‘Imrân desired wealth,
وَعِمْرَانُ رَغِبَ فِي الْمَالِ

So he married a richer woman and Allāh tried him with poverty:
فَتَزَوَّجَ مَنْ هِيَ أَكْثَرُ مِنْهُ مَالًا فَابْتَلَاهُ اللهُ بِالْفَقْرِ:

[Her family] took everything from him and gave him nothing.
أَخَذُوا مَا فِي يَدَيْهِ وَلَمْ يُعْطُوهُ شَيْئًا ,

I pondered their situation.
فَبَقِيتُ فِي أَمْرِهِمَا ,

Mu’ammar bin Râshid once came to us so I consulted him on the situation and told him the story of my brothers.
فَقَدِمَ عَلَيْنَا مَعْمَرُ بْنُ رَاشِدٍ فَشَاوَرْتُهُ , وَقَصَصْتُ عَلَيْهِ قِصَّةَ إِخْوَتِي ,

He reminded me of the hadÎth of Yahyâ bin Ja’dah and the hadÎth of ‘Â`ishah.
فَذَكَّرَنِي حَدِيثَ يَحْيَى بْنِ جَعْدَةَ وَحَدِيثَ عَائِشَةَ ,

The hadÎth of Yahyâ bin Ja’dah states that the Prophet ﷺ said,
فَأَمَّا حَدِيثُ يَحْيَى بْنِ جَعْدَةَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:

“A woman is married for four things:
" تُنْكَحُ الْمَرْأَةُ عَلَى أَرْبَعٍ:

Her religion,
عَلَى دِينِهَا ,

Her status (lineage),
وَحَسَبِهَا ,

Her wealth,
وَمَالِهَا ,

Or her beauty;
وَجَمَالِهَا ,

So take the religious one and be successful.” [Al-Bukhārī & Muslim]
فَعَلَيْكَ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ ".

The hadÎth of ‘Â`ishah states that the Prophet ﷺ said,
وَحَدِيثُ عَائِشَةَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ:

“The most blessed woman is she who is easiest to maintain.” [Al-Nasā'ī, declared weak by Al-Albānī but other ahadīth support its meaning]
«أَعْظَمُ النِّسَاءِ بَرَكَةً أَيْسَرُهُنَّ مُؤْنَةً».

Thus, I chose [to marry a woman of] religion and modest dowry, in accordance with the Sunnah of Allāh’s Messenger ﷺ,
فَاخْتَرْتُ لِنَفْسِي الدِّينَ، وَتَخْفِيفَ الظَّهْرِ اقْتِدَاءً بِسُنَّةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ,

And Allāh gave me status and wealth along with the religion.
فَجَمَعَ اللهُ لِيَ الْعِزَّ وَالْمَالَ مَعَ الدِّينِ "

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 7/289
أبو نعيم الأصبهاني، حلية الأولياء ٧/٢٨٩
http://shamela.ws/browse.php/book-10495/page-11342

Al-Mizzī, Tahdīb Kamal 11/194
المزي، جمال الدين، تهذيب الكمال ١١/١٩٤
http://shamela.ws/browse.php/book-3722/page-5515

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Imām Aḥmad said to some of his companions:
قَالَ الْإِمَامُ أَحْمَدُ لِبَعْضِ، أَصْحَابِهِ:

“Beware of speaking about an issue (from the Religion) in which you do not have an Imām (scholar who has preceded you).”
إيَّاكَ أَنْ تَتَكَلَّمَ فِي مَسْأَلَةٍ لَيْسَ لَك فِيهَا إمَامٌ.

Ibn Qayyim, I’lām al-Muwaqqīn 4/204
ابن القيم، إعلام الموقعين عن رب العالمين ٤/٢٠٤
http://shamela.ws/browse.php/book-11496/page-1111

Imām al-Dhahabī, Siyar Aʿlām al-Nubalā 11/296
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ١١/٢٩٦
http://shamela.ws/browse.php/book-10906/page-7235

Ibn Qayyim, I’lām al-Muwaqqīn 1/27
ابن القيم، إعلام الموقعين عن رب العالمين ١/٢٧
http://shamela.ws/browse.php/book-11496/page-25

Ibn Qayyim, I’lām al-Muwaqqīn 4/170
ابن القيم، إعلام الموقعين عن رب العالمين ٤/١٧٠
http://shamela.ws/browse.php/book-11496/page-1077

Ibn al-Jāwzī al-Hanbalī, Manāqib Imām Ahmad 1/245
ابن الجوزي، مناقب الإمام أحمد ١/٢٤٥
http://shamela.ws/browse.php/book-13250/page-244

Ibn Taymiyyah, Majmū’ al-Fatāwā 21/291
بن تيمية، مجموع الفتاوى ٢١/٢٩١
http://shamela.ws/browse.php/book-7289/page-10696

Ibn Taymiyyah, Fatāwa Al-Kubrā 1/360
بن تيمية، الفتاوى الكبرى ١/٣٦٠
http://shamela.ws/browse.php/book-9690/page-310

Ibn Taymiyyah, Fatāwa Al-Kubrā 5/277
بن تيمية، الفتاوى الكبرى ٥/٢٧٧
http://shamela.ws/browse.php/book-9690/page-2186

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“Speaking against the people of innovation,
الكلام في أهل البدع

And those who have corrupt ideologies,
ومن عندهم أفكار غير سليمة

Or a methodology which is not straight,
أو منهج غير مستقيم،

This is from advice, and is not backbiting.
هذا من النصيحة وليس من الغيبة,

Rather, it is from advice for Allāh,
بل هو من النصيحة لله

For His Book,
ولكتابه

For His Messenger,
ولرسوله

And for the Muslims.
وللمسلمين,

And if we saw a person who has ideologies which oppose what the Salaf were upon,
وإذا رأينا شخصاً عنده أفكار تخالف ما كان عليه السلف

Then upon us is to clarify that, so the people will not be deceived by him.”
فعلينا أن نبين ذلك حتى لا يغتر الناس به

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Liqā al-Bāb al-Maftuh 120/8
ابن عثيمين، لقاء الباب المفتوح ١٢٠/٨
http://shamela.ws/browse.php/book-7687/page-3417

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Abū Yazīd Fayd ibn Yazīd al-Rāzī reported that Al-Fuḍayl ibn 'Iyaadh said:
حَدَّثَنَا الْإِمَامُ أَبُو الطَّيِّبِ سَهْلُ بْنُ مُحَمَّدِ بْنِ سُلَيْمَانَ رَحِمَهُ اللهُ، أنا أَبُو عَلِيٍّ الرَّفَا، قَالَ: سَمِعْتُ أَبَا الْعَبَّاسِ الْفَضْلَ بْنَ عُبَيْدِ اللهِ الْيَشْكُرِيَّ، قَالَ: سَمِعْتُ أَبَا يَزِيدَ فَيْضَ بْنَ يَزِيدَ الرَّقِّيَّ قَالَ: سَمِعْتُ الْفُضَيْلَ بْنَ عِيَاضٍ يَقُولُ:

“The believer is little in speech and plentiful in deeds;
\" الْمُؤْمِنُ قَلِيلُ الْكَلَامِ، كَثِيرُ الْعَمَلِ،

And the hypocrite is plentiful in speech and little in deeds.”
وَالْمُنَافِقُ كَثِيرُ الْكَلَامِ، قَلِيلُ الْعَمَلِ \"

al-Bayhaqī, Shu'ab al-Īmān #4694 7/84
أبو بكر البيهقي، شعب الإيمان #٤٦٩٤ ٧/٨٤
http://shamela.ws/browse.php/book-10660/page-5141

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 8/98
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٨/٩٨
http://shamela.ws/browse.php/book-10495/page-12168

Ibn Asākir, Târîkh Dimishq 48/423
أبو القاسم ابن عساكر، تاريخ دمشق ٤٨/٤٢٣
http://shamela.ws/browse.php/book-71/page-22574

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Sa'īd reported that Qatādah said regarding Allāh's statement (the meaning of which is):
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله:

{They fight not against you even together, except in fortified townships, or from behind walls. Their enmity among themselves is very great. You would think they were united, but their hearts are divided, that is because they are a people who understand not.} [Al-Hashr 59:14]
(لا يُقَاتِلُونَكُمْ جَمِيعًا إِلا فِي قُرًى مُحَصَّنَةٍ أَوْ مِنْ وَرَاءِ جُدُرٍ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّى ذَلِكَ بِأَنَّهُمْ قَوْمٌ لا يَعْقِلُونَ)

He (Qatādah) said: “You find people of falsehood differing in their testimonies,
قال: تجد أهل الباطل مختلفة شهادتهم،

In their desires,
مختلفة أهواؤهم،

And in their actions;
مختلفة أعمالهم،

Yet they agree to have enmity to the people of Truth.”
وهم مجتمعون في عداوة أهل الحقّ.

Tabari, Tafsīr at-Tabarī 23/292
أبو جعفر الطبري، جامع البيان ت شاكر ٢٣/٢٩٢
http://shamela.ws/browse.php/book-43/page-13532

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“It is amazing that whoever seeks the life of the Hereafter, then the worldly life is made pleasant for him.
والعجيب أن من طلب عيش الآخرة طاب له عيش الدنيا؛

And whoever seeks the life of this world, then both this world and the Hereafter are wasted for him.”
ومن طلب عيش الدنيا ضاعت عليه الدنيا والآخرة؛

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Tafsīr Surah al-Fatiha wal Baqara 3/23
ابن عثيمين، تفسير العثيمين: الفاتحة والبقرة ٣/٢٣
http://shamela.ws/browse.php/book-1537/page-907

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Abū 'Umar (Ibn 'Abdil Barr) said:
فَصْلٌ قَالَ أَبُو عُمَرَ:

From the mannerism of a scholar is that he avoids claiming that which he is not good at,
\" وَمِنْ أَدَبِ الْعَالِمِ تَرْكُ الدَّعْوَى لِمَا لَا يُحْسِنُهُ ,

And likewise he does not boast about that which he is good at,
وَتَرْكُ الْفَخْرِ بِمَا يُحْسِنُهُ ,

Unless it is necessary for him to do so.
إِلَّا أَنْ يُضْطَرَّ إِلَى ذَلِكَ

As was the case of Yūsuf ('alayhi salam) when he said,
كَمَا اضْطُرَّ يُوسُفُ عَلَيْهِ السَّلَامُ حِينَ قَالَ:

“Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.” [Surah Yūsuf 12:55]
{اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ} [يوسف: 55]

Ibn ʿAbd al-Barr al-Namarī, Jāmi Bayān al-'Ilm wa Fadluhu 1/576
ابن عبد البر، جامع بيان العلم وفضله ١/٥٧٦
http://shamela.ws/browse.php/book-22367/page-706

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Umar ibn 'Abd al-'Azīz (rahimahu-Allāh) said in his last khutbah:
خطب عمر بن عبد العزيز آخر خطبة خطبها فقال فيها:

“Indeed you have not been created for mere play,
إنكم لم تخلقوا عبثا

Nor will you be left in vain.
ولن تتركوا سدى

And for you is an appointed time,
وإن لكم معادا

Wherein Allāh will descend to judge between his servants.
ينزل الله فيه للفصل بين عباده

Truly the failure is he who has left the Mercy of Allāh,
فقد خاب وخسر من خرج من رحمة الله

Which has encompassed all things.
التي وسعت كل شيء

And who has been forbidden from Paradise,
وحرم جنة

Its width as wide as the heavens and the earth.
عرضها السموات والأرض

Do you not see that you are indeed in a destroyed plunder,
ألا ترون إنكم في أسلاب الهالكين

And those after you shall inherit it?
وسيرتها بعدكم الباقون

Like that it will be, until it is returned to the Best of Inheritors (Allāh).
كذلك حتى ترد إلى خير الوارثين

And everyday you are going back and forth escorting (someone) to Allāh.
وفي كل يوم تشيعون غاديا ورائحا إلى الله

His term has been settled,
قد قضى نحبه

And his life is over.
وانقضى أجله

Will you then bid him farewell and call him from the rough and unleveled cracks of the earth?
فتودعونه وتدعونه في صدع من الأرض غير موسد ولا ممهد

He has left all provisions,
قد خلع الأسباب

And left his beloved ones,
وفارق الأحباب

He has settled to live among dust,
وسكن التراب

And is due to face the reckoning.
وواجه الحساب

He is free from what he has left behind,
غنيا عما خلف

And in dire need of what he has put forth.
فقيرا إلى ما أسلف

So fear Allāh O servants of Allāh,
فاتقوا الله عباد الله

Before the descent of death and the coming of his time.
قبل نزول الموت وانقضاء مواقيته

Indeed, I say this to you,
وإني لأقول لكم هذه المقالة

But no one knows as much as I do of the sins (I have) earned.
وما أعلم عند أحد من الذنوب أكثر مما أعلم عندي

But I seek the forgiveness of Allāh and repent to Him.”
ولكن أستغفر الله وأتوب إليه

He then lifted the ends of his cloak and weeped.
ثم رفع طرف ردائه وبكى حتى شهق

Then he got down and did not return to the minbar until he passed away.
ثم نزل فما عاد إلى المنبر بعدها حتى مات

May the Mercy of Allāh be upon him.
رحمة الله عليه.

Ibn Rajab, Latāif al-Marā'if 1/149
ابن رجب الحنبلي، لطائف المعارف ١/١٤٩
http://shamela.ws/browse.php/book-11363/page-146

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“The disparaging speech of contemporary scholars between each other should be ignored.
قلت: كلام الأقران بعضهم في بعض لا يعبأ به،

Especially if it becomes clear to you that it is based on animosity, madhab, or jealousy.
لا سيما إذا لاح لك أنه لعداوة أو لمذهب أو لحسد،

No one is saved from that except those whom Allāh protects.
ما ينجو منه إلا من عصم الله،

And I do not know of any generation whose people were saved from this except that of the prophets and the truthful ones.
وما علمت أن عصرا من الأعصار سلم أهله من ذلك، سوى الأنبياء والصديقين،

And if you wanted I could have written volumes for you.
ولو شئت لسردت من ذلك كراريس،

O Allāh do not put any animosity in our hearts for those who believe indeed you are the most kind and most merciful.”
اللهم فلا تجعل في قلوبنا غلا للذين آمنوا ربنا إنك رؤف رحيم.

Imām al-Dhahabī, Mīzān al-'Itidāl 1/111
الذهبي، شمس الدين، ميزان الاعتدال ١/١١١
http://shamela.ws/browse.php/book-1692/page-111

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Narrated 'Abdullāh bin Rafi': “I said to Abū Hurairah: 'Why were you given the Kunyah Abū Hurairah?' He said: 'Do you not fear me?'” He said: “Indeed, I am in awe of you.' He said: 'I used to tend the sheep of my people, and I had a small kitten; so I used to place it in a tree at night, and during the day I would take it and play with it. So they named me Abū Hurairah.'”

حَدَّثَنَا أَحْمَدُ بْنُ سَعِيدٍ الْمُرَابِطِيُّ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا أُسَامَةُ بْنُ زَيْدٍ، عَنْ عَبْدِ اللَّهِ بْنِ رَافِعٍ، قَالَ قُلْتُ لأَبِي هُرَيْرَةَ لِمَ كُنِّيتَ أَبَا هُرَيْرَةَ قَالَ أَمَا تَفْرَقُ مِنِّي قُلْتُ بَلَى وَاللَّهِ إِنِّي لأَهَابُكَ ‏.‏ قَالَ كُنْتُ أَرْعَى غَنَمَ أَهْلِي فَكَانَتْ لِي هُرَيْرَةٌ صَغِيرَةٌ فَكُنْتُ أَضَعُهَا بِاللَّيْلِ فِي شَجَرَةٍ فَإِذَا كَانَ النَّهَارُ ذَهَبْتُ بِهَا مَعِي فَلَعِبْتُ بِهَا فَكَنَّوْنِي أَبَا هُرَيْرَةَ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏

Al-Albānī: Hasan

الألباني: حسن الإسناد

Muhammad ibn 'Īsā at-Tirmidhī, Sunan #3840 5/686
محمد بن عيسى الترمذي، سنن #٣٨٤٠ ٥/٦٨٦
http://shamela.ws/browse.php/book-1435/page-6316

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“But the ignorant one does not even know his own status,
وَلَكِنَّ الجَاهِلَ لاَ يَعلَمُ رُتْبَةَ نَفْسِه،

So how it is possible for him to know the status of others?”
فَكَيْفَ يَعْرِفُ رُتْبَةَ غَيْرِهِ.

Imām al-Dhahabī, Siyar Aʿlām al-Nubalā 11/321
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ١١/٣٢١
http://shamela.ws/browse.php/book-10906/page-7260

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'Atā reported that Abû Hurayrah – Allāh be pleased with him – said: There is no illness that afflicts me more beloved to me than fever: it enters every part of me and [because of it] Allāh the Mighty and Sublime gives every part of me its share of reward.

وَعَنْ عَطَاءٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: مَا مِنْ مَرَضٍ يُصِيبُنِي أَحَبَّ إِلَيَّ مِنَ الْحُمَّى، لِأَنَّهَا تَدْخُلُ فِي كُلِّ عُضْوٍ مِنِّي، وَإِنَّ اللَّهَ عَزَّ وَجَلَّ يُعْطِي كُلَّ عُضْوٍ قِسْطَهُ مِنَ الْأَجْرِ "

Al-Albānī: Sahīh (Authentic)

الألباني: صحيح

Imam al-Bukhārī, Adab al-Mufrad #503 1/177
البخاري، الأدب المفرد #٥٠٣ ١/١٧٧
http://shamela.ws/browse.php/book-12991/page-749

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“As for the people of Sunnah and hadīth,
وَأَمَّا أَهْلُ السُّنَّةِ وَالْحَدِيثِ

I do not know of anyone from their scholars or the righteous general people from them to have returned back on his statement and belief.
فَمَا يُعْلَمُ أَحَدٌ مِنْ عُلَمَائِهِمْ وَلَا صَالِحِ عَامَّتِهِمْ رَجَعَ قَطُّ عَنْ قَوْلِهِ وَاعْتِقَادِهِ

Rather, they are the greatest of people in patience upon that, even if they are tested.”
بَلْ هُمْ أَعْظَمُ النَّاسِ صَبْرًا عَلَى ذَلِكَ وَإِنْ اُمْتُحِنُوا

Ibn Taymiyyah, Majmū’ al-Fatāwā 4/50
بن تيمية، مجموع الفتاوى ٤/٥٠
http://shamela.ws/browse.php/book-7289/page-1372

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Imām Aḥmad said: “Indeed I have brothers who I only meet once a year;
فَإِنَّ لِي إخْوَانًا مَا أَلْقَاهُمْ فِي كُلِّ سَنَةٍ إلَّا مَرَّةً

I have stronger love for them than the people that I meet every day.”
أَنَا أَوْثَقُ فِي مَوَدَّتِهِمْ مِمَّنْ أَلْقَى كُلَّ يَوْمٍ

Ibn Muflih, Adab al-Shar'īah 3/238
ابن مفلح، شمس الدين، الآداب الشرعية والمنح المرعية ٣/٢٣٨
http://shamela.ws/browse.php/book-21582/page-1154

Ibn Abī Yalā, Tabaqāt al-Hanābilah 1/259
ابن أبي يعلى، طبقات الحنابلة ١/٢٥٩
http://shamela.ws/browse.php/book-9543/page-257

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“Righteous companions lead a slave to be from the best of the best,
صحبة الأخيار توصل العبد إلى أعلى عليين،

While evil ones lead to being from the worst of the worst.”
وصحبة الأشرار توصله إلى أسفل سافلين.

Imam al-Sa’dī, Bahjat Qulūb al-Abrār wa Qurrah 'Ayūn al-Akhyār 1/157
عبد الرحمن السعدي، بهجة قلوب الأبرار ١/١٥٧
http://shamela.ws/browse.php/book-9945/page-147

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“The path that leads to Allāh is one,
فالطريقُ الموصلُ إلى الله واحدٌ،

And it is His Straight Path [Sirāt al-Mustaqīm].
وهو صراطُهُ المستقيمُ،

And all of the other paths are paths of Shaytān.”
وبقيَّةُ السُّبلِ كلِّها سبل الشيطان

Ibn Rajab, Majmū' Rasā'il 4/425
ابن رجب الحنبلي، مجموع رسائل ٤/٤٢٥
http://shamela.ws/browse.php/book-95735/page-1743

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