For this reason, if a person stays in his house for a month, it will not be difficult for him,
ولهذا لو قعد الإنسان في بيته شهرًا، لم يصعب عليه،

But if it is said to him: “Do not leave your house” even a day will feel too long for him.
ولو قيل له: لا تخرج من بيتك يومًا، طال عليه.

Secondly: It is difficult for the soul to submit to authority,
والثاني: أنها يشق عليها الدخول تحت حكم،

And that is why it enjoys the forbidden,
ولهذا تستلذ الحرام،

And can barely satisfy itself with that which is mubāḥ (ie: permissible).
ولا تكاد تستطيب المباح

Ibn al-Jāwzī, Ṣayd al-Khāṭir 1/55
ابن الجوزي، صيد الخاطر ١/٥٥
https://shamela.ws/book/12028/74

@ilmtest [https://news.1rj.ru/str/ilmtest]

And al-Mālikiyyah are a jamāʿah (ie: group),
والمالكية جماعة

al-Shāfīʿīyyah are a jamāʿah,
والشافعية جماعة

al-Ḥanbaliyyah are a jamāʿah,
والحنبلية جماعة

And Aṣḥāb al-Ḥadīth - they who do not go beyond the Ḥadīth - are a jamāʿah.
وأصحاب الحديث الذين لا يتعدونه جماعة

So which of these groups did he ﷺ intend, in light of the fact that none are more inherently worthy of this claim than the other? It is therefore true with absolute certainty, just as the sun rises from the east:
فأي هذه الجماعات أراد صلى الله عليه وسلم وليس بعضها أولى بصحة الدعوى من بعض فصح يقينا قطعا كما أن الشمس طالعة من مشرقها

That he ﷺ only intended the group of the Jamāʿah Ahl al-Ḥaq (ie: people of the truth),
أنه عليه السلام لم يرد قط إلا جماعة أهل الحق

And they are the followers of the Qurʾān, and what has been correctly-transmitted from the Prophet ﷺ of his clarification, consisting of his statements and actions.
وهم المتبعون للقرآن ولما صح عن النبي صلى الله عليه وسلم من بيانه للقرآن بقوله وفعله

And this is the path of all the Ṣaḥābah may Allah be pleased with them all.
وهذه هي طريق جميع الصحابة رضي الله عنهم

Ibn Ḥazm, al-Iḥkām fī Uṣūl ʾl-Aḥkām 4/196
ابن حزم، الإحكام في أصول الأحكام ٤/١٩٦
https://shamela.ws/book/10432/651

@ilmtest [https://news.1rj.ru/str/ilmtest]

Abū Muʿāwiyah: From al-Aʿmash: From ʿUmarah: From ʿAbd Al-Raḥmān b. Yazīd: that ʿAbd Allah [b. Masʿūd] said:“You all fast more, pray more, and exert more effort in worship, than the Companions of the Messenger of Allah ﷺ yet they were better than you.”
أَبُو مُعَاوِيَةَ، عَنِ الْأَعْمَشِ، عَنْ عُمَارَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللَّهِ، قَالَ: أَنْتُمْ أَكْثَرُ صِيَامًا وَأَكْبَرُ صَلَاةً وَأَكْثَرُ اجْتِهَادًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُمْ كَانُوا خَيْرًا مِنْكُمْ،

They asked: “Why is that, O Abū ʿAbd Al-Raḥmān?”
قَالُوا: لِمَ يَا أَبَا عَبْدِ الرَّحْمَنِ؟

He said: “They were more abstinent of the worldly-life, and longed more for the Afterlife.”
قَالَ: كَانُوا أَزْهَدَ فِي الدُّنْيَا وَأَرْغَبَ فِي الْآخِرَةِ

Ibn Abī Shaybah, al-Muṣannaf 7/106 #34550
إبن أبي شيبة، مصنف ٧/١٠٦ #٣٤٥٥٠
https://shamela.ws/book/9944/39124

@ilmtest [https://news.1rj.ru/str/ilmtest]

Abū Dāwūd (13/321 #4875) reported: Narrated ʿĀʿishah (may Allah be pleased with her): I said to the Prophet ﷺ: It is enough for you that Ṣafiyyah is such-and-such
قال أبو داود رحمه الله (ج13ص321): حدثنا مسدد حدثنا يحيى عن سفيان قال حدثني علي بن الأقمر عن أبي حذيفة عن عائشة قالت: قلت للنبي صلى الله عليه وعلى آله وسلم: حسبك من صفية كذا وكذا،

(Another version narrated by Musaddad says that she called her qaṣīrah [ie: short-statured]).
قال غير مسدد: تعني قصيرة،

He ﷺ replied: “You have said a word which would change the sea if it were mixed in it.”
فقال: «لقد قلت كلمة لو مزجت بماء البحر لمزجته».

She said: I talked about a person in his presence.
قالت: وحكيت له إنساناً

He ﷺ said: “I do not like that I would talk about anyone even if I were to receive such and such (as recompense).”
فقال: «ما أحب أني حكيت إنساناً وأن لي كذا وكذا».

The ḥadīth is Ṣaḥīḥ according to the conditions of Muslim.
هذا حديث صحيح على شرط مسلم.

Abū Ḥuḏayfah is Salamah b. Ṣuhayb who is thiqqah as per Yaʿqūb b. Sufyān.
وأبو حذيفة هو سلمة بن صهيب وثقه يعقوب بن سفيان.

It was also narrated by al-Tirmiḏī (7/208 #2503) who it is Ḥasan Ṣaḥīḥ.
الحديث رواه الترمذي (ج7ص208) وقال: هذا حديث حسن صحيح.

Muqbil b. Hādī al-Wādiʿī, Nashr al-Saḥīfah fi ḏikr ʿl-Ṣaḥīḥ min aqwāl Aʿimmah ʿl-Jarḥ wa ʿl-Taʿdil fī Abī Ḥanīfah 1/128
مقبل بن هادي الوادعي، نشر الصحيفة في ذكر الصحيح من أقوال أئمة الجرح والتعديل في أبي حنيفة ١/١٢٨
https://shamela.ws/book/96868/131

@ilmtest [https://news.1rj.ru/str/ilmtest]

If you are impressed by your own knowledge, then know that you have no portion of it and it is all nothing but a gift, gifted by Allah, the Most High, to you.
وَإِن أعجبت بعلمك فَاعْلَم أَنه لَا خصْلَة لَك فِيهِ وَأَنه موهبة من الله مُجَرّدَة وهبك إِيَّاهَا رَبك تَعَالَى

So, do not meet that gift with that which displeases and angers Allah. It may be that He causes you to forget all that knowledge due to a deficiency or shortcoming within you that He tests you with which results in you forgetting all that which you have learned and memorized.
فَلَا تقَابلهَا بِمَا يسخطه فَلَعَلَّهُ ينسيك ذَلِك بعلة يمتحنك بهَا تولد عَلَيْك نِسْيَان مَا علمت وحفظت

Ibn Ḥazm, al-Akhlāq wa ʾl-Siyar fī Mudāwāh al-Nufūs 1/68
ابن حزم، الأخلاق والسير في مداواة النفوس ١/٦٨
https://shamela.ws/book/6874/58

@ilmtest [https://news.1rj.ru/str/ilmtest]

It is enough for me that I believe that this is the most upright way which Allah has commanded believers to take, which the Prophet Muḥammad the Chief of Messengers, has explained. This was the path which was trodden by the pious predecessors - the Companions, their successors and those after them including the four Imāms whose Maḏhab majority of Muslims today attribute themselves to.
فحسبي أنني معتقد أن ذلك هو الطريق الأقوم الذي أمر الله تعالى به المؤمنين وبينه نبينا محمد سيد المرسلين وهو الذي سلكه السلف الصالح من الصحابة والتابعين ومن بعدهم وفيهم الأئمة الأربعة - الذين ينتمي اليوم إلى مذاهبهم جمهور المسلمين -

All of them agreed on the obligation to stick to the Sunnah and to refer to it,
وكلهم متفق على وجوب التمسك بالسنة والرجوع إليها

To ignore every view contradictory to it, no matter how great the holder or propounder of that view, for the status of the Messenger is far greater and his example is far truer.
وترك كل قول يخالفها مهما كان القائل عظيما فإن شأنه أعظم وسبيله

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣifah Ṣalah al-Nabī ṢallAllāhu ʿAlayhi Wa Sallam 1/44
محمد ناصر الدين الألباني، صفة صلاة النبي ١/٤٤
https://shamela.ws/book/657/11

@ilmtest [https://news.1rj.ru/str/ilmtest]

Furāt b. Sulaymān reported that Abū al-Dardāʾ used to say: “Woe to the greedy collector!
حَدَّثَنَا أَبُو بَكْرِ بْنُ مَالِكٍ، ثَنَا عَبْدُ اللهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ، حَدَّثَنِي أَبِي، ثَنَا مَعْمَرُ بْنُ سُلَيْمَانَ الرَّقِّيُّ، ثَنَا فُرَاتُ بْنُ سُلَيْمَانَ، أَنَّ أَبَا الدَّرْدَاءِ، كَانَ يَقُولُ: «وَيْلٌ لِكُلِّ جَمَّاعٍ،

The one who looks like a majnūn (ie: insane person),
فَاغِرٌ فَاهُ كَأَنَّهُ مَجْنُونٌ،

Who always looks at the possesions of others and never looks at his own possesions.
يَرَى مَا عِنْدَ النَّاسِ وَلَا يَرَى مَا عِنْدَهُ،

If he could, he would have turned the night into al-nihār (ie: day so that he can earn more)!
لَوْ يَسْتَطِيعُ لَوَصَلَ اللَّيْلَ بِالنَّهَارِ،

Woe to him, due to a heavy reckoning which shall reach him.”
وَيْلُهُ مِنْ حِسَابٍ غَلِيظٍ وَعَذَابٍ شَدِيدٍ»

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah al-Awliyāʾ 1/217
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ١/٢١٧
https://shamela.ws/book/10495/812

@ilmtest [https://news.1rj.ru/str/ilmtest]

What has passed is not repelled by al-ḥuzn (ie: sadness);
فَإِنَّ مَا مَضَى لَا يُدْفَعُ بِالْحُزْنِ؛

Rather with contentment, praise, al-ṣabr (ie: patience), al-īmān (ie: faith) in the Divine Pre-decree,
بَلْ بِالرِّضَى، وَالْحَمْدِ وَالصَّبْرِ وَالْإِيمَانِ بِالْقَدَرِ،

And by the slave saying: “Qaddara Allahu wa mā shāʾ faʿal (ie: whatever Allah has Decreed and what He Wills, He does).”
وَقَوْلِ الْعَبْدِ قَدَّرَ اللَّهُ وَمَا شَاءَ فَعَلَ.

Ibn al-Qayyim, Zād al-Maʿād fī Hadyi Khayr al-ʿIbād 2/327
ابن القيم، زاد المعاد في هدي خير العباد ٢/٣٢٧
https://shamela.ws/book/21713/802

@ilmtest [https://news.1rj.ru/str/ilmtest]

Ibn al-Jawzī reported in (his book) al-Muntadhim:
قَالَ ابْنُ الْجَوْزِيِّ فِي " الْمُنْتَظَمِ ":

And from the amazing affairs that occurred in this year which was reported with a chain of narration:
وَمِنْ عَجَائِبِ مَا وَقَعَ مِنَ الْحَوَادِثِ فِي هَذِهِ السَّنَةِ - ثُمَّ رَوَى بِسَنَدِهِ -

A woman approached the qāḍī (ie: judge) of al-Ray, and claimed that her husband owed her a mahr of five-hundred dīnār,
أَنَّ امْرَأَةً تَقَدَّمَتْ إِلَى قَاضِي الرَّيِّ فَادَّعَتْ عَلَى زَوْجِهَا بِصَدَاقِهَا خَمْسَمِائَةَ دِينَارٍ

Her husband denied (this claim),
فَأَنْكَرَهُ الزَّوْجُ

So she came with the witnesses to testify for her,
فَجَاءَتْ بِبَيِّنَةٍ تَشْهَدُ لَهَا بِهِ،

And they said: “We want her to reveal her face (ie: she was wearing a niqāb) to us so that we may know she is his wife or not.”
فَقَالُوا: نُرِيدُ أَنْ تُسْفِرَ لَنَا عَنْ وَجْهِهَا حَتَّى نَعْلَمَ أَنَّهَا الزَّوْجَةُ أَمْ لَا،

When they were persistent to do so, (the husband could not resist this and) said: “Do not do it (ie: do not ask her to reveal her face). She is truthful in what she claims (ie: forfeiting the court case).”
فَلَمَّا صَمَّمُوا عَلَى ذَلِكَ، قَالَ الزَّوْجُ: لَا تَفْعَلُوا هِيَ صَادِقَةٌ فِيمَا تَدَّعِيهِ.

And he acknowledged what she claimed against him to protect her from those people looking at her face.
فَأَقَرَّ بِمَا ادَّعَتْ لِيَصُونَ زَوْجَتَهُ عَنِ النَّظَرِ إِلَى وَجْهِهَا.

(When the woman saw his protective jealousy over her) she said: “If this is what he wants, then he is free (ie: excused) from my mahr in this world and the Hereafter.”
فَقَالَتِ الْمَرْأَةُ: وَإِذْ قَدْ أَرَادَ ذَلِكَ فَهُوَ فِي حِلٍّ مِنْ صَدَاقِي عَلَيْهِ فِي الدُّنْيَا وَالْآخِرَةِ.

Ibn Kathīr, al-Bidāyah wa ʾl-Nihāyah 14/684
ابن كثير، البداية والنهاية ١٤/٦٨٤
https://shamela.ws/book/4445/8976

@ilmtest [https://news.1rj.ru/str/ilmtest]

As for what follows, the author may Allah have mercy on him said:
أما بعد: فيقول المصنف رحمه الله:

A blind man came to the Messenger of Allah ﷺ and said: “O Messenger of Allah, there is not anyone who will lead me to the Masjid.”
[وعنه قال: (أتى النبي صلى الله عليه وسلم رجل أعمى فقال: يا رسول الله! إنه ليس لي قائد يقودني إلى المسجد،

(He asked the Messenger of Allah ﷺ to grant him) a concession to pray in his home (and so the Prophet ﷺ did so).
فرخّص له،

But when he turned away, he called him, and said: “Do you hear the call to the prayer?”
فلما ولّى دعاه، فقال: هل تسمع النداء بالصلاة؟

He said: “Yes.”
قال: نعم.

So he ﷺ said: “Then respond to it (ie: there is no concession).”
قال: فأجب)

Reported by Muslim.
رواه مسلم].

ʿAṭiyyah b. Muḥammad Sālim, Sharḥ Bulūġ al-Marām 85/3
عطية سالم، شرح بلوغ المرام ٨٥/٣
https://shamela.ws/book/7714/808

@ilmtest [https://news.1rj.ru/str/ilmtest]

Yūsuf b. al-Ḥusayn al-Rāzī said: “The most noble and precious thing in the world is al-Ikhlāṣ (ie: sincerity). And how much do I struggle and strive in ridding showing off and insincerity from my heart - but, it is as if it sprouts back therein in a different color.”

وقال يوسف بن الحسين الرازيّ: أعز شيء في الدنيا الإخلاص، وكم أجتهد في إسقاط الرياء عن قلبي، وكأنه ينبت فيه على لون آخر

Muḥammad b. Ādam al-Ithīobī, al-Baḥr al-Muḥīt al-Thajāj Sharḥ Ṣaḥīḥ al-Imām Muslim b. al-Ḥajjāj 32/634
محمد بن آدم الأثيوبي، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج ٣٢/٦٣٤
https://shamela.ws/book/148870/20942

@ilmtest [https://news.1rj.ru/str/ilmtest]

And from his mercy, he (ie: Shaykh Muqbil) used to say to his students:
ومن رحمته: قوله للطلاب:

“O my children, by Allah, if al-ʿilm (ie: knowledge) could be poured into a glass, I would pour it for you,
يا أبنائي، والله لو كان العلم يسقى في كأس لأسقيتكموه،

But it is not obtained except by hard work, exhaustion, and scraping of the knees.”
ولكن لا يتحصل عليه إلا بكد وحك الركب

Muqbil b. Hādī al-Wādiʿī, Nubḏah Mukhtaṣarah 1/44
مقبل بن هادي الوادعي، نبذة مختصرة ١/٤٤
https://archive.org/details/20200503_20200503_1645/page/n43

@ilmtest [https://news.1rj.ru/str/ilmtest]

ʿAbd Allah (may Allah be pleased with him) reported that the Messenger ﷺ said: “Indeed, truthfulness leads to righteousness, and righteousness leads to al-Jannah.
حَدَّثَنَا أَبُو خَيْثَمَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ، وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ،

And a man continues to speak truthfully, until he becomes a Ṣiddīq.
وَإِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يُكْتَبَ صِدِّيقًا،

And indeed al-kaḏib (ie: lying) leads to al-fujūr (ie: wickedness), and wickedness leads to the Fire.
وَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ، وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ،

And a man continues to lie, until he becomes written before Allah as a liar.”
وَإِنَّ الرَّجُلَ لَيَكْذِبُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا»

Abū Yaʿlá al-Mawṣulī, Musnad 9/71 #5138
أبي يعلى الموصلي، مسند ٩/٧١ #٥١٣٨
https://shamela.ws/book/12520/5162

@ilmtest [https://news.1rj.ru/str/ilmtest]

Ḥakīm b. Ḥizām (may Allah be pleased with him) reported that the Messenger ﷺ said: “The buyer and the seller have the choice to either proceed with the transaction or anull it, so long as they do not separate. So if they are truthful and clarify with one another, their transaction will be blessed. Whereas if they lie and conceal, the blessing of their transaction will be removed.”

حَدَّثَنَا عَفَّانُ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، أَخْبَرَنَا قَتَادَةُ، عَنْ أَبِي الْخَلِيلِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ نَوْفَلٍ، عَنْ حَكِيمِ بْنِ حِزَامٍ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا، فَإِنْ صَدَقَا وَبَيَّنَا، بُورِكَ لَهُمَا فِي بَيْعِهِمَا، وَإِنْ كَذَبَا، وَكَتَمَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا»

Aḥmad b. Ḥanbal, al-Musnad 24/39 #15322
أحمد إبن حنبل، مسند ٢٤/٣٩ #١٥٣٢٢
https://shamela.ws/book/13157/15104

@ilmtest [https://news.1rj.ru/str/ilmtest]

And it was reported: If Ibn ʿUmar entered into a transaction with a man, and did not want him to cancel it upon initially agreeing, he [ie: Ibn ʿUmar] would walk away a little, then come back.

زَادَ ابْنُ أَبِي عُمَرَ فِي رِوَايَتِهِ: قَالَ نَافِعٌ: فَكَانَ إِذَا بَايَعَ رَجُلًا، فَأرَادَ أَنْ لَا يُقِيلَهُ، قَامَ فَمَشَى هُنَيَّةً، ثُمَّ رَجَعَ إِلَيهِ).

Muḥammad b. Ādam al-Ithīobī, al-Baḥr al-Muḥīt al-Thajāj Sharḥ Ṣaḥīḥ al-Imām Muslim b. al-Ḥajjāj 27/66
محمد بن آدم الأثيوبي، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج ٢٧/٦٦
https://shamela.ws/book/148870/16667

@ilmtest [https://news.1rj.ru/str/ilmtest]

ʿAbd Al-Razzāq: from al-Thawrī: from al-Aʿmash: from Abū Dhabyān, who said: “I saw ʿAlī (may Allah be pleased with him) urinate while standing.
عَبْدُ الرَّزَّاقِ، عَنِ الثَّوْرِيِّ، عَنِ الْأَعْمَشِ، عَنْ أَبِي ظَبْيَانَ قَالَ: «رَأَيْتُ عَلِيًّا» بَالَ وَهُوَ قَائِمٌ حَتَّى أَرْغَى وَعَلَيْهِ خَمِيصَةٌ لَهُ سَوْدَاءُ،

He then called for water.
ثُمَّ دَعَا بِمَاءٍ

He performed wuḍūʾ, and wiped on his sandals.
فَتَوَضَّأَ فَمَسَحَ عَلَى نَعْلَيْهِ،

He then stood, took them off, and prayed al-Dhuhr.”
ثُمَّ قَامَ فَنَزَعَهُمَا، ثُمَّ صَلَّى الظُّهْرَ "

ʿAbd al-Razzāq al-Ṣanʿānī, al-Muṣannaf 1/201 #784
عبد الرزاق الصنعاني، مصنف ١/٢٠١ #٧٨٤
https://shamela.ws/book/13174/843

@ilmtest [https://news.1rj.ru/str/ilmtest]

Abū Jamīlah reported: Ibn Abī Zakarīyyā never permitted mentioning anyone (ie: backbiting them) in his gatherings.
حَدَّثَنَا أَحْمَدُ بْنُ إِسْحَاقَ، ثنا أَحْمَدُ بْنُ عُمَرَ بْنِ الضَّحَّاكُ، ثنا أَبُو عُمَيْرٍ، ثنا ضَمْرَةُ، عَنْ أَبِي جَمِيلَةَ، قَالَ: كَانَ ابْنُ أَبِي زَكَرِيَّا لَا يَذْكُرُ فِي مَجْلِسِهِ أَحَدًا

He would say: “If you mention Allah, He will aid you;
يَقُولُ: إِنْ ذَكَرْتُمُ اللهَ أَعَنَّاكُمْ،

And if you mention people, we will leave you.”
وَإِنْ ذَكَرْتُمُ النَّاسَ تَرَكْنَاكُمْ

Abū Nuʿaym al-ʾAṣbahānī, Ḥilyah al-Awliyāʾ 5/149
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٥/١٤٩
https://shamela.ws/book/10495/7171

@ilmtest [https://news.1rj.ru/str/ilmtest]

And those mashāyikh (ie: who did taṣawwuf) did not exceed, in their main ʾuṣūl (ie: principles and foundations), outside the principles of Ahl al-Sunnah wa ʿl-Jamāʿah.
وَهَؤُلَاءِ الْمَشَايِخُ لَمْ يَخْرُجُوا فِي الْأُصُولِ الْكِبَارِ عَنْ أُصُولِ " أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ "

Rather, they had such a zeal for the ʾuṣūl of Ahl al-Sunnah, calling to them, an enthusiasm in spreading them, refuting those who opposed those ʾuṣūl - along with religiosity, virtue, righteousness - by which Allah raised their nobility and increased their status.
بَلْ كَانَ لَهُمْ مِنْ التَّرْغِيبِ فِي أُصُولِ أَهْلِ السُّنَّةِ وَالدُّعَاءِ إلَيْهَا وَالْحِرْصِ عَلَى نَشْرِهَا وَمُنَابَذَةِ مَنْ خَالَفَهَا مَعَ الدِّينِ وَالْفَضْلِ وَالصَّلَاحِ مَا رَفَعَ اللَّهُ بِهِ أَقْدَارَهُمْ وَأَعْلَى مَنَارَهُمْ،

And the overwhelming majority of what say, in their major principles, is good.
وَغَالِبُ مَا يَقُولُونَهُ فِي أُصُولِهَا الْكِبَارِ جَيِّدٌ

Ibn Taymiyyah, Majmūʿ al-Fatāwá 3/377
ابن تيمية، مجموع الفتاوى ٣/٣٧٧
https://shamela.ws/book/7289/1271

@ilmtest [https://news.1rj.ru/str/ilmtest]

Abū ʿl-Faḍl al-Zujjāj said: When al-Shāfīʿī came to Baġdād, there were in al-Jāmiʿ (ie: the main Masjid) about 40-50 circles of knowledge.
أَخْبَرَنَا أبو الحسن أحمد بن محمد المجهز، قَالَ: سمعت عبد العزيز الحنبلي صاحب الزجاج، يقول: سمعت أبا الفضل الزجاج، يقول: لما قدم الشافعي إلى بغداد وكان في الجامع إما نيف وأربعون حلقة أو خمسون حلقة،

So when he entered Baġdād he did not cease to sit in these circles of knowledge saying to them: “Allah said” and “The Messenger (ﷺ) said”,
فلما دخل بغداد ما زال يقعد في حلقة حلقة ويقول لهم: قَالَ الله وَقَالَ الرسول.

And they were saying: “Our scholars said.”
وهم يقولون: قَالَ أصحابنا.

Up until there was not left in the masjid a single circle of knowledge except his.
حتى ما بقي في المسجد حلقة غيره.

al-Khaṭīb al-Baġdādī, Tārīkh Baġdād 2/404
الخطيب البغدادي، تاريخ بغداد ٢/٤٠٤
https://shamela.ws/book/736/708

@ilmtest [https://news.1rj.ru/str/ilmtest]

Helping the poor with food in the month of Ramaḍān is from the Sunnan [practice] of Islām.
وَإِعَانَةُ الْفُقَرَاءِ بِالْإِطْعَامِ فِي شَهْرِ رَمَضَانَ هُوَ مِنْ سُنَنِ الْإِسْلَامِ،

Indeed the Prophet ﷺ said: “Whoever opens the fast of a person fasting then he gets the like of his reward.”
فَقَدْ قَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «مَنْ فَطَّرَ صَائِمًا فَلَهُ مِثْلُ أَجْرِهِ»

Ibn Taymiyyah, al-Fatāwá al-Kubrá 4/414
ابن تيمية، الفتاوى الكبرى ٤/٤١٤
https://shamela.ws/book/9690/1853

@ilmtest [https://news.1rj.ru/str/ilmtest]

Anyone whom their soul speaks to them of a sin and they hate it, they absolve themselves of it, and they leave it off the sake of Allah, then they will increase in ṣāliḥā (ie: righteousness), birr (ie: goodness), and taqwá (ie: piety).

أَنَّ كُلَّ مَنْ حَدَّثَتْهُ نَفْسُهُ بِذَنْبِ فَكَرِهَهُ وَنَفَاهُ عَنْ نَفْسِهِ وَتَرَكَهُ لِلَّهِ ازْدَادَ صَلَاحًا وَبِرًّا وَتَقْوَى.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 10/767
ابن تيمية، مجموع الفتاوى ١٠/٧٦٧
https://shamela.ws/book/7289/5354

@ilmtest [https://news.1rj.ru/str/ilmtest]