The Prophet ﷺ said: “Ādam was created from three types of dust: black, white, and green.”
" إن آدم خلق من ثلاث ترابات سوداء وبيضاء وخضراء "

Reported by Ibn Saʿd in al-Ṭabaqāt 1/34, Ibn ʿĀsākir in Tārīkh Dimishq from Yazīd b. Abī Ḥabīb from Abū Ḏarr in marfūʿ form (ie: raised to the Prophet ﷺ).
رواه ابن سعد في " الطبقات " (1/34) وعنه ابن عساكر في " تاريخ دمشق " (2/309 / 1) عن يزيد بن أبي حبيب عمن حدثه عن أبي ذر به مرفوعا.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 4/107 #1580
محمد ناصر الدين الألباني، السلسلة الصحيحة ٤/١٠٧ #١٥٨٠
https://shamela.ws/book/9442/2310

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

Ibn Masʿūd (may Allah be pleased with him) said: “Do not ask anybody about his affection towards you,
وَقَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ لَا تَسْأَلَنَّ أَحَدًا عَنْ وِدِّهِ إِيَّاكَ

Rather look within yourself what you have for him,
وَلَكِنِ انْظُرْ مَا فِي نَفْسِكَ لَهُ

Because that is what you will find he has for you,
فَإِنَّ فِي نَفْسِهِ مِثْلَ ذَلِكَ

The souls are like connoscripted soldiers, those who had a past acquaintance shall find harmony and those who had past estrangement shall experience alienation.”
إِنِ الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ

Ibn ʿAbd al-Barr, al-Tamhīd limā fī ʾl-Muwaṭṭaʾ min al-Maʿānī wa ʾl-Asānīd 21/240
ابن عبد البر، التمهيد لما في الموطأ من المعاني والأسانيد ٢١/٢٤٠
https://shamela.ws/book/1719/7082

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

And ahl al-ʿilm (ie: the scholars) are agreed that the magic has effect in itself and its reality is established, and no one has opposed this except for al-Muʿtazilah and Abū Ḥanīfah as has preceded.

وَقَدْ أَجْمَعَ أَهْلُ الْعِلْمِ عَلَى أَنَّ لَهُ تَأْثِيرًا فِي نَفْسِهِ وَحَقِيقَةً ثَابِتَةً، وَلَمْ يُخَالِفْ فِي ذَلِكَ إِلَّا الْمُعْتَزِلَةُ وَأَبُو حَنِيفَةَ كَمَا تَقَدَّمَ

al-Shawkānī, Fatḥ al-Qadīr 1/141
الشوكاني، فتح القدير ١/١٤١
https://shamela.ws/book/23623/138

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

He answered: It is not permissible for a women to come out of her house unless she has permission (of her husband).
فَأَجَابَ: لَا يَحِلُّ لِلزَّوْجَةِ أَنْ تَخْرُجَ مِنْ بَيْتِهَا إلَّا بِإِذْنِهِ

And it is not permissible for anyone to enjoin this on her and detain her from her husband, regardless if she is serving as a nursing mother, a midwife or any vocation.
وَلَا يَحِلُّ لِأَحَدِ أَنْ يَأْخُذَهَا إلَيْهِ وَيَحْبِسَهَا عَنْ زَوْجِهَا سَوَاءٌ كَانَ ذَلِكَ لِكَوْنِهَا مُرْضِعًا أَوْ لِكَوْنِهَا قَابِلَةً أَوْ غَيْرِ ذَلِكَ مِنْ الصِّنَاعَاتِ

If she goes out of her husband's home without his permission, she is being undutiful (to her husband), disobedient to Allah and his Messenger, and deserving of al-ʿuqūbah (ie: punishment).
وَإِذَا خَرَجَتْ مِنْ بَيْتِ زَوْجِهَا بِغَيْرِ إذْنِهِ كَانَتْ نَاشِزَةً عَاصِيَةً لِلَّهِ وَرَسُولِهِ؛ وَمُسْتَحِقَّةً لِلْعُقُوبَةِ.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 32/281
ابن تيمية، مجموع الفتاوى ٣٢/٢٨١
https://shamela.ws/book/7289/15891

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

al-Ṭaḥāwī reported that Yūnus b. ʿAbd al-ʿAʿlá said: Yaġnam b. Sālim came to us in Miṣr (ie: Egypt), so I arrived and listened to him saying: “I married a woman from the Jinn.”
قال الطَّحاويّ: سمعتُ يونس بن عبد الأعلى يقول: قدِم علينا يَغْنَم بن سالم مصر، فجئته فسمعته يقول: تزوّجت امرأةً من الجنّ.

After that I had not returned to him (to take knowledge).
فلم أرجع إليه.

al-Ḏahabī, Tārīkh al-Islām 4/1011
الذهبي، تاريخ الإسلام ٤/١٠١١
https://shamela.ws/book/35100/6555

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

Abū Ibrāhīm al-Muzanī one of the companions of al-Shāfīʿī said regarding the Statement (of Allah) {Nay! Surely they (evil-doers) will be veiled from seeing their Lord that Day} [83:15]:
أَخْبَرَنَا الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِبْرَاهِيمَ، قَالَ: سَمِعْتُ أَبَا مُحَمَّدٍ الْحَسَنَ بْنَ عَلِيٍّ الطَّبَرِيَّ، بِجُرْجَانَ قَالَ: سَمِعْتُ مُوسَى بْنَ الْعَبَّاسِ الْأَزَارَوَاذِيُّ، يَقُولُ: سَمِعْتُ أَبَا إِبْرَاهِيمَ الْمُزَنِيَّ، صَاحِبَ الشَّافِعِيِّ يَقُولُ: سَمِعْتُ الشَّافِعِيَّ، يَقُولُ فِي قَوْلِهِ {كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ} [المطففين: 15]

“And there is evidence in this that the Awliyāʾ of Allah will see their Lord on the Day of Judgement.”
قَالَ: «فِيهَا دَلَالَةٌ عَلَى أَنَّ أَوْلِيَاءَ اللَّهِ يَرَوْنَ رَبَّهُمْ يَوْمَ الْقِيَامَةِ»

al-Lālikāʾī, Sharḥ ʾUṣūl Iʿtiqād Ahl ʾl-Sunnah wa ʾl-Jamāʿah 3/518 #809
اللالكائي، شرح أصول اعتقاد أهل السنة والجماعة ٣/٥١٨ #٨٠٩
https://shamela.ws/book/9200/858

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

He (ie: Saḥnūn) said: I asked him (ie: Imām Mālik) about a a person who lead people in prayer in return for a salary during Ramaḍān (in voluntarily prayers)?
قَالَ: وَسَأَلْتُهُ عَنْ الرَّجُلِ يَقُومُ بِالنَّاسِ بِإِجَارَةٍ فِي رَمَضَانَ؟

He (ie: Mālik) replied: “There is no khayr (ie: goodness) in that.”
فَقَالَ: لَا خَيْرَ فِي ذَلِكَ.

So I asked Ibn ʿl-Qāsim: “But what about taking salary for obligatory prayers?”
قُلْتُ لِابْنِ الْقَاسِمِ: فَكَيْفَ الْإِجَارَةُ فِي الْفَرِيضَةِ؟

He replied: “The ruling is more severe to me than nawāfil prayers.”
فَقَالَ: ذَلِكَ أَشَدُّ عِنْدِي مِنْ ذَلِكَ،

Saḥnūn asked: “Is that also the opinion of Mālik?”
قُلْتُ: وَهُوَ قَوْلُ مَالِكٍ؟

He (ie: Ibn ʿl-Qāsim) said: “I asked him about Ramaḍān (imagine then what he would have said about obligatory prayers) and this is more severe to me than that.”
قَالَ: إنَّمَا سَأَلْنَاهُ عَنْ رَمَضَانَ وَهَذَا عِنْدِي أَشَدُّ مِنْ ذَلِكَ.

Saḥnūn, al-Mudawwanah 1/287
سحنون، المدونة ١/٢٨٧
https://shamela.ws/book/0587/175

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

The wife of Abū Ḥumayd al-Sāʿidī (may Allah be pleased with her) came to the Prophet and said: “O Messenger of Allah! I really love to pray with you.”
(فمنها): ما أخرجه أحمد، والطبرانيّ من حديث أم حميد، امرأة أبي حميد الساعديّ -رضي اللَّه عنه- أنها جاءت إلى رسول اللَّه -صلى اللَّه عليه وسلم-، فقالت: يا رسول اللَّه، إني أُحب الصلاة معك،

He replied: “I certainly know that you love to pray with me,
قال: "قد علمتُ أنك تحبين الصلاة معي،

But your prayer in your room is better for you than your prayer in your courtyard (ie: central area in the house),
وصلاتك في بيتك خير لك من صلاتك في حجرتك،

And your prayer in your courtyard is better for you than your praying in your house,
وصلاتك في حجرتك خير من صلاتك في دارك،

And your prayer in your house is better for you than your prayer in the masjid of your people,
وصلاتك في دارك خير لك من صلاتك في مسجد قومك،

And your prayer in the masjid of your people is better for you than your prayer in my masjid.”
وصلاتك في مسجد قومك خير لك من صلاتك في مسجدي"،

So she issued orders that a prayer-place be prepared for her in the furthest and darkest part of her house,
قال: فأمرت فبُنِي لها مسجد في أقصى شيء من بيتها وأظلمه،

And she used to pray there until she met her Lord, the Exalted."
فكانت تصلّي فيه حتى لقيت اللَّه -عزَّ وجلَّ-. انتهى.

The chain is Ḥasan, and it has support from the ḥadīth of Ibn Masʿūd (may Allah be pleased with him).
وإسناده حسن، ويشهد له حديث ابن مسعود -رضي اللَّه عنه- الآتي بعده.

Muḥammad b. Ādam al-Ithīobī, al-Baḥr al-Muḥīt al-Thajāj Sharḥ Ṣaḥīḥ al-Imām Muslim b. al-Ḥajjāj 10/310
محمد بن آدم الأثيوبي، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج ١٠/٣١٠
https://shamela.ws/book/148870/5728

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

Abū Hurayrah (may Allah be pleased with him) reported that the Messenger ﷺ said: “By He in Whose Hand is my soul: (ʿĪsá) Ibn Maryam ﷺ will soon descend among you, as a just, fair Judge. So he will break the cross, kill the swine, and abolish the Jiziyah. And wealth will spread to such an extent that, eventually, no one will accept it.”

حَدَّثَنَا هَاشِمٌ، حَدَّثَنَا لَيْثٌ، حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «وَالَّذِي نَفْسِي بِيَدِهِ لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمْ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا يَكْسِرُ الصَّلِيبَ، وَيَقْتُلُ الْخِنْزِيرَ، وَيَضَعُ الْجِزْيَةَ، وَيَفِيضُ الْمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ»

Aḥmad b. Ḥanbal, al-Musnad 16/550 #10944
أحمد إبن حنبل، مسند ١٦/٥٥٠ #١٠٩٤٤
https://shamela.ws/book/13157/10767

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

Qutaybah narrated to us: From Mālik: From Ṣafwān b. Sulaym: From Saʿīd b. Salamah: that al-Muġīrah b. Abī Burdah, informed him that he heard Abū Hurayrah say: a man asked the Messenger of Allah, ﷺ:
أَخْبَرَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكٍ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، عَنْ سَعِيدِ بْنِ سَلَمَةَ، أَنَّ الْمُغِيرَةَ بْنَ أَبِي بُرْدَةَ، أَخْبَرَهُ أَنَّهُ، سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ: سَأَلَ رَجُلٌ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ:

“O Messenger of Allah, we sail on the sea and carry with us only a little amount of water. So if we were to use it for wuḍūʾ, we would grow thirsty; should we perform wuḍūʾ with māʾ ʿl-baḥr (ie: the sea water)?”
يَا رَسُولَ اللهِ، إِنَّا نَرْكَبُ الْبَحْرَ وَنَحْمِلُ مَعَنَا الْقَلِيلَ مِنَ الْمَاءِ، فَإِنْ تَوَضَّأْنَا بِهِ عَطِشْنَا، أَفَنَتَوَضَّأُ مِنْ مَاءِ الْبَحْرِ؟

The Messenger of Allah ﷺ said: “Its water is al-ṭahūr (ie: pure), and its dead is permissible.”
فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ»

al-Nasāʾī, al-Sunan al-Kubrá 1/93 #58
للنسائي، السنن الكبرى ١/٩٣ #٥٨
https://shamela.ws/book/8361/98

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

al-Imām Aḥmad reported on the authority of ʿĀʿishah (may Allah be pleased with her) that when the Prophet of Allah ﷺ would be intimate while he was in a state of fasting, then he would place a cloth between him and her private parts.
أخرجه الإمام أحمد (6/59): حدثنا ابن نمير عن طلحة بن يحيى قال: حدثتني عائشة بنت طلحة عن عائشة أن رسول الله صلى الله عليه وسلم " كان يباشر وهو صائم، ثم يجعل بينه وبينها ثوبا. يعني الفرج ".

Also reported by Ibn Khuzaymah in his Ṣaḥīḥ.
وأخرجه ابن خزيمة في " صحيحه " (1/201 / 2).

I say: The chain is Jayyid (ie: good), and the narrators are all reliable from the narrators of Muslim.
قلت: وهذا سند جيد، رجاله كلهم ثقات رجال مسلم

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 1/434 #221
محمد ناصر الدين الألباني، السلسلة الصحيحة ١/٤٣٤ #٢٢١
https://shamela.ws/book/9442/434

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

And al-Ṭaḥāwī reported with an authentic chain from Ḥakīm b. ʿIqāl who said: I asked ʿĀʿishah: “What is forbidden on me with my wife while I am fasting?”
فروى الطحاوي (1/347) بسند صحيح عن حكيم بن عقال أنه قال: سألت عائشة: ما يحرم علي من امرأتي وأنا صائم؟

She replied: “(Only) her private part.”
قالت: فرجها

And Ḥakīm is reliable according to Ibn Ḥibbān, and al-ʿIjlī said he is a tābiʿī from Baṣrah who is reliable.
وحكيم هذا وثقه ابن حبان وقال العجيلي: " بصري تابعي ثقة ".

And al-Bukhārī has a chapter on it (in muʿallaq form): Chapter about intimacy for a fasting person,
وقد علقه البخاري (4/120 بصيغة الجزم: " باب المباشرة للصائم،

And ʿĀʿishah (may Allah be pleased with her) said: “It is ḥarām upon him her private part.”
وقالت عائشة رضي الله عنها: يحرم عليه فرجها ".

And al-Ḥāfidh (Ibn Ḥajar) connected the chain (that was originally reported in disconnected form) to Ḥakīm b. ʿIqāl, the chain is Ṣaḥīḥ.
وقال الحافظ: " وصله الطحاوي من طريق أبي مرة مولى عقيل عن حكيم بن عقال. وإسناده إلى حكيم صحيح،

And a narration with a similar meaning was reported by ʿAbd al-Razzāq with an authentic chain from Masrūq who asked ʿĀʿishah (may Allah be pleased with her): “What is permissible for a man with his wife while one is fasting?”
ويؤدي معناه أيضا ما رواه عبد الرزاق بإسناد صحيح عن مسروق: سألت عائشة: ما يحل للرجل من امرأته صائما؟

She replied: “Everything except al-jimāʿ (ie: sexual intercourse).”
قالت. كل شيء إلا الجماع ".

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 1/435
محمد ناصر الدين الألباني، السلسلة الصحيحة ١/٤٣٥
https://shamela.ws/book/9442/435

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

And Dāwūd b. Abī Hind reported that Saʿīd narrated that a person said to Ibn ʿAbbās (may Allah be pleased with him): “I married my cousin, and the wedding procession is in Ramaḍān, so is there any way - May my mother and father sacrifice on you - to kiss her (while fasting in Ramaḍān)?”
وَمِنْ طَرِيقِ دَاوُد بْنِ أَبِي هِنْدٍ عَنْ سَعِيدِ بْنِ جُبَيْرٍ: أَنَّ رَجُلًا قَالَ لِابْنِ عَبَّاسٍ: إنِّي تَزَوَّجْت ابْنَةَ عَمٍّ لِي جَمِيلَةً، فَبَنَيْتُ بِهَا فِي رَمَضَانَ: فَهَلْ لِي - بِأَبِي أَنْتَ وَأُمِّي إلَى قُبْلَتِهَا مِنْ سَبِيلٍ؟

Ibn ʿAbbās asked: “Do you have control over yourself (that you may not indulge into sexual intercourse)?”
فَقَالَ لَهُ ابْنُ عَبَّاسٍ: هَلْ تَمْلِكُ نَفْسَكَ؟

He replied: “Yes.”
قَالَ: نَعَمْ،

Then Ibn ʿAbbās said: “(Then you may) kiss her.”
قَالَ: قَبِّلْ،

He further asked: “May my father and mother be sacrificed on you, is there any way I can be intimate with her (while fasting)?”
قَالَ: فَبِأَبِي أَنْتَ وَأُمِّي: هَلْ إلَى مُبَاشَرَتِهَا مِنْ سَبِيلٍ؟

(Ibn ʿAbbās) asked: “Do you have control over yourself (that you may not engage in intercourse)?”
قَالَ: هَلْ تَمْلِكُ نَفْسَكَ؟

He replied: “Yes.”
قَالَ: نَعَمْ،

(Ibn ʿAbbās) said: “Then (you may) be intimate.”
قَالَ: فَبَاشِرْهَا،

He further asked: “Is there any way that I may move my hand on her private part (while fasting)?”
قَالَ: فَهَلْ لِي إلَى أَنْ أَضْرِبَ بِيَدِي عَلَى فَرْجِهَا مِنْ سَبِيلٍ؟

(Ibn ʿAbbās) asked: “Do you have control over yourself (that it would not lead you to engage in penetration)?”
قَالَ: وَهَلْ تَمْلِكُ نَفْسَكَ؟

He replied: “Yes.”
قَالَ: نَعَمْ،

(Ibn ʿAbbās) said: “(Then you may) move your hand.”
قَالَ: اضْرِبْ -

This is authentically reported to Ibn ʿAbbās.
وَهَذِهِ أَصَحُّ طَرِيقٍ عَنْ ابْنِ عَبَّاسٍ.

Ibn Ḥazm, al-Muḥallá bi ʾl-Āthār 4/345
ابن حزم، المحلى بالآثار ٤/٣٤٥
https://shamela.ws/book/767/1584

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

From Ibn Jurayj that ʿAṭāʾ said: “If the day of al-Jumuʿah (ie: Friday) and ʿĪd al-Fīṭr fall on the same day, then a person should combine both prayers (ie: the Jumuah and ʿĪd prayer) and offer two rakʿats only, when he offers the prayer of ʿĪd.
عَنِ ابْنِ جُرَيْجٍ قَالَ: قَالَ عَطَاءٌ: «إِنِ اجْتَمَعَ يَوْمُ الْجُمُعَةِ وَيَوْمُ الْفِطْرِ فِي يَوْمٍ وَاحِدٍ فَلْيَجْمَعْهُمَا فَلْيُصَلِّ رَكْعَتَيْنِ قَطُّ حَيْثُ يُصَلِّي صَلَاةَ الْفِطْرِ

And then he will remain like that until the time of Asr begins”.
ثُمَّ هِيَ هِيَ حَتَّى الْعَصْرِ»

(Ibn Jurayj) then said: Then he narrated to me: On an occasion the day of al-Jumuʿah and ʿĪd fell on the same day at the time of Ibn ʿl-Zubayr.
ثُمَّ أَخْبَرَنِي عِنْدَ ذَلِكَ قَالَ: " اجْتَمَعَ يَوْمُ فِطْرٍ وَيَوْمُ جُمُعَةٍ فِي يَوْمٍ وَاحِدٍ فِي زَمَانِ ابْنِ الزُّبَيْرِ،

Ibn al-Zubayr said: “Two ʿĪds have fallen on the same day.”
فَقَالَ ابْنُ الزُّبَيْرِ: عِيدَانِ اجْتَمَعَا فِي يَوْمٍ وَاحِدٍ

Then he combined both of them and declared it as one,
فَجَمَعَهُمَا جَمِيعًا بِجَعْلِهِمَا وَاحِدًا،

And he offered two rakʿats on the day of al-Jumuʿah of ʿĪd and then he did not offer any prayer until the prayer of al-ʿAṣr“.
وَصَلَّى يَوْمَ الْجُمُعَةِ رَكْعَتَيْنِ بُكْرَةَ صَلَاةَ الْفِطْرِ، ثُمَّ لَمْ يَزِدْ عَلَيْهَا حَتَّى صَلَّى الْعَصْرَ ".

(ʿAṭāʾ) said: “As far as al-fuqahāʾ (ie: the jurists) are concerned then they do not tend to agree with this and as far as a person who does not contemplate the fiqh of this matter, then he denies it”.
قَالَ: «فَأَمَّا الْفُقَهَاءُ فَلَمْ يَقُولُوا فِي ذَلِكَ، وَأَمَّا مَنْ لَمْ يَفْقَهْ فَأَنْكَرَ ذَلِكَ عَلَيْهِ».

(ʿAṭāʾ) said, “I also denied this fatwá and offered al-Dhuhr on that day.”
قَالَ: «وَلَقَدْ أَنْكَرْتُ أَنَا ذَلِكَ عَلَيْهِ وَصَلَّيْتُ الظُّهْرَ يَوَمَئِذٍ».

(He continued): Until later on, the tradition had reached to me that: “If two ʿĪds fall on the same day then it will be offered only one time (out of two prayers).”
قَالَ: «حَتَّى بَلَغَنَا بَعْدُ أَنَّ الْعِيدَيْنِ كَانَا إِذَا اجْتَمَعَا كَذَلِكَ صُلِّيَا وَاحِدَةً»،

(Ibn Jurayj) said: And it has also been narrated from Muḥammad b. ʿAlī b. al-Ḥusayn: “If two ʿĪds fall on the same day then they will be combined as one prayer.”
وَذُكِرَ ذَلِكَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ حُسَيْنٍ أَخْبَرَ أَنَّهُمَا كَانَا يَجْمَعَانِ إِذَا اجْتَمَعَا. قَالَا: إِنَّهُ وَجَدَهُ فِي كِتَابٍ لِعَلِيٍّ، زَعَمَ

ʿAbd al-Razzāq al-Ṣanʿānī, al-Muṣannaf 3/303 #5725
عبد الرزاق الصنعاني، مصنف ٣/٣٠٣ #٥٧٢٥
https://shamela.ws/book/13174/6148

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

And some of al-ʿulamāʾ (ie: the scholars) adopted that al-siḥr (ie: magic) is merely a fantasy or illusion,
وذهب بعض العلماء إلى أن السحر مجرد تخييل،

And it has no effect and ḥaqīqah (ie: reality),
وأنه لا تأثير له ولا حقيقة،

And this is the maḏhab of al-Imām Abū Ḥanīfah.
وهذا مذهب الإمام أبي حنيفة،

And this was also adopted by (Abū Bakr) al-Jaṣṣāṣ (ie: al-Ḥanafī) in his book al-Aḥkām (al-Qurʾān).
وإليه ذهب الجصاص في كتاب الإحكام،

And it is also the maḏhab of al-Muʿtazilah and al-Rāfīḍah.
وهو مذهب المعتزلة والرافضة.

ʿAbd al-ʿAzīz al-Rājiḥī, Sharḥ al-Ṭaḥāwīyyah 1/394
عبد العزيز الراجحي، شرح الطحاوية ١/٣٩٤
https://shamela.ws/book/1094/396

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

al-Awzāʿī said: It has reached me that it will be said to the slave of Allah on the Day of Resurrection: “Get up and go take your right from so-and-so.”
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَنَا أَبُو الْعَبَّاسِ هُوَ الْأَصَمُّ، أَنَا الْعَبَّاسُ بْنُ الْوَلِيدِ، أَخْبَرَنِي أَبِي، قَالَ: سَمِعْتُ الْأَوْزَاعِيَّ، يَقُولُ: بَلَغَنِي أَنَّهُ " يُقَالُ لِلْعَبْدِ يَوْمَ الْقِيَامَةِ: قُمْ فَخُذْ حَقَّكَ مِنْ فُلَانٍ،

He will say: “But I have no rights with him!”
فَيَقُولُ: مَا لِي قِبَلَهُ حَقٌّ،

So it will be said: “Yes, but he mentioned you on this-and-that day with such-and-such (ie: backbiting you)!”
فَيُقَالُ: بَلَى، ذَكَرَكَ يَوْمَ كَذَا وَكَذَا بِكَذَا وَكَذَا "

al-Bayhaqī, Shuʿab al-ʾĪmān 9/98 #6313
البيهقي، شعب الإيمان ٩/٩٨ #٦٣١٣
https://shamela.ws/book/10660/6853

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

The apparent is, this narration means: he will be rewarded on copulating his wife with the intention of seeking for a child,
وَظَاهِرُ هَذَا السِّيَاقِ يَقْتَضِي أَنَّهُ يُؤْجَرُ عَلَى جِمَاعِهِ لِأَهْلِهِ بِنِيَّةِ طَلَبِ الْوَلَدِ

In which the reward is built upon educating and teaching him in his lifetime and will be accounted for it when he dies.
الَّذِي يَتَرَتَّبُ الْأَجْرُ عَلَى تَرْبِيَتِهِ وَتَأْدِيبِهِ فِي حَيَاتِهِ، وَيَحْتَسِبُهُ عِنْدَ مَوْتِهِ،

If he does not have (this) intention in fulfilling his urge, the scholars differ on whether it can be categorized under this narration.
وَأَمَّا إِذَا لَمْ يَنْوِ شَيْئًا بِقَضَاءِ شَهْوَتِهِ، فَهَذَا قَدْ تَنَازَعَ النَّاسُ فِي دُخُولِهِ فِي هَذَا الْحَدِيثِ.

Ibn Rajab, Jāmiʿ al-ʿUlūm wa ʾl-Ḥikam 2/62
ابن رجب، جامع العلوم والحكم ٢/٦٢
https://shamela.ws/book/4268/556

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

Qābūs reported from his father that Ibn ʿAbbās (may Allah be pleased with him) has said: “Do you know when knowledge will disappear?”
أَخْبَرَنَا مُحَمَّدُ بْنُ الصَّلْتِ، حَدَّثَنَا أَبُو كُدَيْنَةَ، عَنْ قَابُوسَ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: «هَلْ تَدْرُونَ مَا ذَهَابُ الْعِلْمِ؟»

We said: “No”.
قُلْنَا: لَا.

He said: “With the passing away of the scholars!”
قَالَ: «ذَهَابُ الْعُلَمَاءِ»

al-Dārimī, al-Sunan 1/310 #249
الدارمي، سنن ١/٣١٠ #٢٤٩
https://shamela.ws/book/21795/284

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

He the Exalted said: {O you who believe! Observing al-ṣawm (ie: the fasting) is prescribed for you as it was prescribed for those before you, that you may become al-Muttaqūn} [2:183]
قال تعالى: {يا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون} [البقرة: 183] ؛

Acts of obedience draw upon one another; such that if a person savours (the delight of) obedience, he is energised and his heart becomes nourished. So the more he feeds on an act of obedience, the more he desires to follow it up with another act of obedience.
فالطاعات يجر بعضها بعضاً، لأن الطاعة إذا ذاق الإنسان طعمها نشط، وابتغى طاعة أخرى، ويتغذى قلبه؛ وكلما تغذى من هذه الطاعة رغب في طاعة أخرى

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Tafsīr al-Qurʾān al-Karīm: al-Fātiḥah wa ʾl-Baqarah 1/225
ابن عثيمين، تفسير العثيمين: الفاتحة والبقرة ١/٢٢٥
https://shamela.ws/book/1537/289

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

And al-naṣṣ is every phrase that has come in the Qurʾān and the Sunnah which is used to prove the rulings upon matters.
والنص هو اللفظ الوارد في القرآن أو السنة المستدل به على حكم الأشياء

And it is the same as al-dhāhir.
وهو الظاهر نفسه

Ibn Ḥazm, al-Iḥkām fī Uṣūl ʾl-Aḥkām 1/42
ابن حزم، الإحكام في أصول الأحكام ١/٤٢
https://shamela.ws/book/10432/41

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

al-Ṣābūnī Ismāʿīl b. ʿAbd al-Raḥmān b. Aḥmad
الصَّابُونِيُّ إِسْمَاعِيْلُ بنُ عَبْدِ الرَّحْمَنِ بنِ أَحْمَدَ *

The Imām, al-ʿAllāmah, the Examplar, the Mufassir, the Reminder, al-Muḥaddith, Shaykh al-Islām Abū ʿUthmān, Ismāʿīl b. ʿAbd al-Raḥmān b. Aḥmad b. Ismāʿīl b. Ibrāhīm b. ʿĀbid b. ʿĀmir, an-Naysābūrī al-Ṣābūnī.
الإِمَامُ، العَلاَّمَةُ، القُدْوَةُ، المُفَسِّرُ، المُذَكِّرُ، المُحَدِّثُ، شَيْخُ الإِسْلاَمِ، أَبُو عُثْمَانَ إِسْمَاعِيْلُ بنُ عَبْدِ الرَّحْمَنِ بنِ أَحْمَدَ بنِ إِسْمَاعِيْلَ بنِ إِبْرَاهِيْمَ بنِ عَابِدِ بن عَامِرٍ النَّيْسَابُوْرِيُّ، الصَّابُوْنِيُّ.

He was born in the year 373H.
وُلِدَ: سَنَةَ ثَلاَثٍ وَسَبْعِيْنَ وَثَلاَثِ مائَة.

The first gathering that was made for him for ministering was soon after his father was murdered in the year 382H and he was nine years old.
وَأَوّل مَجْلِس عَقدَه لِلْوَعْظِ إِثر قَتْلِ أَبِيْهِ فِي سَنَةِ ثِنْتَيْنِ وَثَمَانِيْنَ وَهُوَ ابْنُ تِسْع سِنِيْنَ.

He narrated from (ie: his teachers were) Abū Saʿīd ʿAbd Allah b. Muḥammad b. ʿAbd al-Wahāb, Abū Bakr b. Mahrān, Abū Muḥammad al-Makhladī, Abū Ṭāhir b. Khuzaymah, Abū al-Ḥusayn al-Khaffāf, ʿAbd al-Raḥmān b. Abī Shurayḥ̣, those from their ranking, and those who came after them.
حَدَّثَ عَنْ: أَبِي سَعِيْدٍ عَبْدِ اللهِ بنِ مُحَمَّدِ بنِ عَبْدِ الوَهَّابِ، وَأَبِي بَكْرٍ ابْن مِهْرَانَ، وَأَبِي مُحَمَّدٍ المَخْلَدي، وَأَبِي طَاهِر بنِ خُزَيْمَةَ، وَأَبِي الحُسَيْنِ الخفَّاف، وَعبد الرَّحْمَن بنِ أَبِي شُرَيْح، وَزَاهِرِ بنِ أَحْمَدَ الفَقِيْه، وَطَبَقَتهم، وَمِنْ بَعْدهُم.

From those who narrated from him (ie: his students) were al-Kittānī, ʿAlī b. al-Ḥusayn b. Ṣaṣṣārī, Najā b. Aḥmad, Abū ʾl-Qāsim b. Abī al-ʿAlāʾ, (Imām) al-Bayhaqī, his own son ʿAbd al-Raḥmān b. Ismāʿīl, and a large group - the last of whom was Abū ʿAbd Allah Muḥammad b. al-Faḍl al-Farāwī.
حَدَّثَ عَنْهُ: الكتَّانِي، وَعَلِيُّ بنُ الحُسَيْنِ بنِ صَصْرَى، وَنجَا بنُ أَحْمَدَ، وَأَبُو القَاسِمِ بنُ أَبِي العَلاَءِ، وَالبَيْهَقِيُّ، وَابْنُه عَبْدُ الرَّحْمَنِ بنُ إِسْمَاعِيْلَ، وَخَلْقٌ آخِرهُم أَبُو عَبْدِ اللهِ مُحَمَّدُ بنُ الفَضْلِ الفَرَاوِي.

Abū Bakr al-Bayhaqī said: “The Imām of the Muslims rightfully and Shaykh al-Islām in truth; Abū ʿUthmān al-Ṣābūnī narrated to us...” and then he mentioned the story.
قَالَ أَبُو بَكْرٍ البَيْهَقِيُّ: حَدَّثَنَا إِمَام المُسْلِمِيْنَ حَقّاً، وَشيخُ الإِسْلاَم صدقاً، أَبُو عُثْمَانَ الصَّابُوْنِيّ. ثُمَّ ذَكَرَ حِكَايَة.

Abū ʿAbd Allah al-Mālikī said: “Abū 'Uthmān is from whom the great Imāms of men have beared witness to his completeness in his memory and the knowledge of Tafsīr.”
وَقَالَ أَبُو عَبْدِ اللهِ المَالِكِيّ: أَبُو عُثْمَانَ مِمَّنْ شَهِدَتْ لَهُ أَعيَانُ الرِّجَال بِالكَمَال فِي الحِفْظِ وَالتَّفْسِيْر.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 18/40 #17
الذهبي، سير أعلام النبلاء ١٨/٤٠ #١٧
https://shamela.ws/book/10906/11401

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