Abū Hurayrah (may Allah be pleased with him) narrated that the Prophet ﷺ said: “When the man lays down between the four body parts of the woman and he enters into to her, al-ġusl (ie: the ritual washing of the entire body) becomes obligated upon him.”

(وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْب، وَأَبُو غَسَّانَ الْمِسْمَعِيُّ (ح) وَحَدَّثنَاه مُحَمَّدُ بْنُ الْمُثَنَّى، وَابْنُ بَشَّارٍ، قَالُوا: حَدَّثَنَا مُعَاذُ بْنُ هِشَام، قَالَ: حَدَّثَني أَبِي، عَنْ قَتَادَةَ، وَمَطَرٍ عَنِ الْحَسَن، عَنْ أَبِي رَافِع، عَنْ أَبِي هُرَيْرَةَ، أَنَّ نَبِيَّ اللهِ - صلى الله عليه وسلم - قَالَ: "إِذَا جَلَسَ بَيْنَ شُعَبِهَا الْأَرْبَع، ثُمَّ جَهَدَهَا، فَقَدْ وَجَبَ عَلَيْهِ الْغُسْلُ"

Muḥammad b. Ādam al-Ithīobī, al-Baḥr al-Muḥīt al-Thajāj Sharḥ Ṣaḥīḥ al-Imām Muslim b. al-Ḥajjāj 8/276 #348
محمد بن آدم الأثيوبي، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج ٨/٢٧٦ #٣٤٨
https://shamela.ws/book/148870/4658

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

Ibn ʿAqīl said: I have seen that some people were only stopped from oppressing others due to their incapability (ie: lack of political support and backing from rulers).
قَالَ ابْنُ عَقِيلٍ: رَأَيْت النَّاسَ لَا يَعْصِمُهُمْ مِنْ الظُّلْمِ إلَّا الْعَجْزُ.

I am not referring to al-ʿawām (ie: common-folk) but rather al-ʿulamāʾ (ie: scholars).
وَلَا أَقُولُ الْعَوَامُّ، بَلْ الْعُلَمَاءُ،

The Ḥanbalīs were the dominant force in the period of Ibn Yūsuf, and they would tyrannize the Shāfīʿī'is in al-furūʿ (ie: subsidiary legal matters).
كَانَتْ أَيْدِي الْحَنَابِلَةِ مَبْسُوطَةً فِي أَيَّامِ ابْنِ يُوسُفَ، فَكَانُوا يَتَسَلَّطُونَ بِالْبَغْيِ عَلَى أَصْحَابِ الشَّافِعِيِّ فِي الْفُرُوعِ،

This was to the extent that they prevented them from loudly reciting the Basmalah (in Ṣalāh) or performing the Qunūt (in Ṣalāh al-Fajr),
حَتَّى لَا يُمَكِّنُوهُمْ مِنْ الجهر والقنوت،

(despite it) being an issue open to ijtihād.
وهي مسألة اجتهاد،

Then when the period of al-Nidhām (al-Mulk) commenced, and Ibn Yūsuf died, the might of the Ḥanbalīs subsided, and the Shāfīʿīs now began to tyrannize them in the manner of oppressive rulers.
فلما جاءت أَيَّامُ النَّظَّامِ، وَمَاتَ ابْنُ يُوسُفَ وَزَالَتْ شَوْكَةُ الْحَنَابِلَةِ اسْتَطَالَ عَلَيْهِمْ أَصْحَابُ الشَّافِعِيِّ اسْتِطَالَةَ السَّلَاطِينِ الظَّلَمَةِ،

They arranged for the imprisonment of people, harmed al-fuqahāʾ (ie: the jurists) by hurling against them the charge of anthropomorphism, and hurt members of the common folk by slandering and informing against them.
فَاسْتَعْدَوْا بِالسِّجْنِ، وَآذَوْا الْعَوَامَّ بِالسِّعَايَاتِ، وَالْفُقَهَاءَ بالنبز بالتجسيم،

So I reflected on the two camps, and I came to the realization that they were not observing the necessary ādāb al-ʿilm (ie: manners of knowledge).
قال: فتدبرت أمر الفريقين، فَإِذَا بِهِمْ لَمْ تَعْمَلْ فِيهِمْ آدَابُ الْعِلْمِ

Ibn Mufliḥ, al-Furūʿ wa Taṣḥīḥ al-Furūʿ 3/22
ابن مفلح، الفروع وتصحيح الفروع ٣/٢٢
https://shamela.ws/book/12052/966

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

ʿUbayd Allah b. ʿUmar reported that ʿUmar b. al-Khaṭṭāb (may Allah be pleased with him) said to ʿAbd Allah b. Salām: “Who are the masters of knowledge?”
أَخْبَرَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ أَبِي خَلَفٍ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ عُمَرَ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ عَلَيْهِ رِضْوَانُ اللَّهِ تَعَالَى، قَالَ: لِعَبْدِ اللَّهِ بْنِ سَلَامٍ رَضِيَ اللَّهُ عَنْهُ: مَنْ أَرْبَابُ الْعِلْمِ؟

(ʿAbd Allah) said, “Those who act upon what they know.”
قَالَ «الَّذِينَ يَعْمَلُونَ بِمَا يَعْلَمُونَ»،

(ʿUmar) asked, “What nullifies knowledge in the hearts of men?”
قَالَ: فَمَا يَنْفِي الْعِلْمَ مِنْ صُدُورِ الرِّجَالِ،

(ʿAbd Allah) said: “Greed.”
قَالَ: «الطَّمَعُ»

al-Dārimī, al-Sunan 1/469 #595
الدارمي، سنن ١/٤٦٩ #٥٩٥
https://shamela.ws/book/21795/647

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

Abū ʿAlī b. Muḥammad b. Aḥmad al-Ṭūmārī reported that Abū Bakr b. ʿAbd al-Khāliq al-Warrāq said: I had a daughter who was tested with a disability and she was like this for around ten years.
أَخْبَرَنَا مُحَمَّد بْن جَعْفَر بْن علان الشروطي، قَالَ: أَخْبَرَنَا أَبُو عَلِيّ عيسى بْن مُحَمَّد بْن أَحْمَد الطوماري، قَالَ: حَدَّثَنِي أَبُو بَكْر بْن عَبْد الخالق الوراق، قَالَ: كَانَت لي بنت مبتلاة، وكَانَ لها نحو عشر سنين،

I once said, “I wished she just died” and then she (actually) died.
قَالَ: وكنت أتمنى موتها فماتت،

I then saw her in my sleep (ie: dream after she passed away), as if she was standing in front of him and the Day of Judgement was taking place.
قَالَ: فأريتها فِي النوم وكأن القيامة

She stood up (as if) she was one of those children who would take the hand of her parent and lead them to al-Jannah (ie: Paradise).
قد قامت وكأن صبيانا يأخذون بأيدي آبائهم فِيدخلونهم الجنة،

So I said to my daughter, “Take my hand and lead me to al-Jannah.”
قَالَ: فقلت لبنتي: خذي بيدي ادخليني الجنة،

She said to me, “No, you wished for my death.”
قَالَ: فقالت لي: لا أنت كنت تتمنى موتي!

al-Khaṭīb al-Baġdādī, Tārīkh Baġdād 6/212
الخطيب البغدادي، تاريخ بغداد ٦/٢١٢
https://shamela.ws/book/736/3186

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

6. Crying from al-ḥuzn (ie: sadness)
وَالسَّادِسُ: بُكَاءُ الْحُزْنِ.

And the difference is that crying, first is (the sadness) for what occurred in the past from the distasteful things obtained
وَالْفَرْقُ بَيْنَهُ وَبَيْنَ بُكَاءِ الْخَوْفِ، أَنَّ بُكَاءَ الْحُزْنِ يَكُونُ عَلَى مَا مَضَى مِنْ حُصُولِ مَكْرُوهٍ

Or from love that passes away.
أَوْ فَوَاتِ مَحْبُوبٍ،

And crying from al-khawf is: what occurs in the future from that.
وَبُكَاءُ الْخَوْفِ يَكُونُ لِمَا يُتَوَقَّعُ فِي الْمُسْتَقْبَلِ مِنْ ذَلِكَ،

And the difference between crying from delight and relief and crying from sadness and is that tears from delight are soothing and the heart is laughing in delight and tears from sadness are hot and but the heart is saddened.
وَالْفَرْقُ بَيْنَ بُكَاءِ السُّرُورِ وَالْفَرَحِ وَبُكَاءِ الْحُزْنِ، أَنَّ دَمْعَةَ السُّرُورِ بَارِدَةٌ وَالْقَلْبُ فَرْحَانُ، وَدَمْعَةُ الْحُزْنِ حَارَّةٌ وَالْقَلْبُ حَزِينٌ،

And due to this he says, he is relieved by it,
وَلِهَذَا يُقَالُ لِمَا يُفْرَحُ بِهِ:

Yet the eyes are delighted and with his eyes and he acknowledges this and when he is sad, the eyes are warm.
هُوَ قُرَّةُ عَيْنٍ، وَأَقَرَّ اللَّهُ بِهِ عَيْنَهُ، وَلِمَا يُحْزِنُ: هُوَ سَخِينَةُ الْعَيْنِ،

And it is Allah that has warmed his eyes.
وَأَسْخَنَ اللَّهُ عَيْنَهُ بِهِ.

7. Crying from mental feebleness and weakness.
وَالسَّابِعُ: بُكَاءُ الْخَوْرِ وَالضَّعْفِ.

8. Crying from al-nifāq (ie: hypocrisy) is that the eyes pour out tears and the heart is hardened.
وَالثَّامِنُ: بُكَاءُ النِّفَاقِ، وَهُوَ أَنْ تَدْمَعَ الْعَيْنُ وَالْقَلْبُ قَاسٍ، فَيُظْهِرُ صَاحِبُهُ الْخُشُوعَ وَهُوَ مِنْ أَقْسَى النَّاسِ قَلْبًا.

9. The (fake) crying of people hired and paid to cry is such as the woman who is paid to wail as ʿUmar b. al-Khaṭṭāb said regarding it: “She sells her tears and cries over other people sorrows.”
وَالتَّاسِعُ: الْبُكَاءُ الْمُسْتَعَارُ وَالْمُسْتَأْجَرُ عَلَيْهِ، كَبُكَاءِ النَّائِحَةِ بِالْأُجْرَةِ، فَإِنَّهَا كَمَا قَالَ عُمَرُ بْنُ الْخَطَّابِ: (تَبِيعُ عَبْرَتَهَا وَتَبْكِي شَجْوَ غَيْرِهَا)

10. Crying by agreement is that a man sees people crying and he cries with them without knowing why they are crying. So he sees them cry, and (due to it) he cries (also).
وَالْعَاشِرُ: بُكَاءُ الْمُوَافَقَةِ، وَهُوَ أَنْ يَرَى الرَّجُلُ النَّاسَ يَبْكُونَ لِأَمْرٍ وَرَدَ عَلَيْهِمْ فَيَبْكِي مَعَهُمْ، وَلَا يَدْرِي لِأَيِّ شَيْءٍ يَبْكُونَ، وَلَكِنْ يَرَاهُمْ يَبْكُونَ فَيَبْكِي.

Ibn al-Qayyim, Zād al-Maʿād fī Hadyi Khayr al-ʿIbād 1/177
ابن القيم، زاد المعاد في هدي خير العباد ١/١٧٧
https://shamela.ws/book/21713/143

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

And in any case, this is not the time to expose the errors of the modern-day majrūḥīn (ie: disparaged ones).
وعلى كل فلا تقوم هذه العجالة باستيعاب العصريين المجروحين

And some of our brothers for the sake of Allah will write – if Allah so wills – jarḥ wa taʿdīl of the modern-day (majrūḥīn).
الذي سيقوم إن شاء الله بكتابة جرح وتعديل العصريين بعض إخواننا في الله

They will do this so that the Sunnī will be distinguished from al-mubtadiʿ (ie: the innovator),
يقوم بهذا حتى يُعرف السني من المبتدع؛

And al-ṣādiq (ie: the truthful will be distinguished) from the al-kāḏib (ie: the liar),
الصادق من الكاذب؛

And al-jāhil (ie: the ignoramus will be distinguished) from al-ʿālim (ie: the scholar).
والجاهل من العالم؛

Muqbil b. Hādī al-Wādiʿī, al-Makhraj min ʾl-Fitnah 1/33
مقبل بن هادي الوادعي، المخرج من الفتنة ١/٣٣
https://archive.org/details/hupp9/page/n33

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

Anas b. Mālik (may Allah be pleased with him) reported that the Messenger ﷺ had been presented with a mantle of silk.
حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، حَدَّثَنَا شَيْبَانُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّهُ أُهْدِيَ لِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جُبَّةٌ مِنْ سُنْدُسٍ وَكَانَ يَنْهَى عَنِ الْحَرِيرِ،

His companions (touched the fabric) and marvelled (at its softness).
فَعَجِبَ النَّاسُ مِنْهَا،

So he ﷺ said: “By the One in who's Hand my soul is, the napkins at the disposal of Saʿd b. Muʿāḏ in paradise are even better and softer than this!”
فَقَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ، لَمَنَادِيلُ سَعْدِ بْنِ مُعَاذٍ فِي الْجَنَّةِ أَحْسَنُ مِنْ هَذَا»

Abū Yaʿlá al-Mawṣulī, Musnad 5/423 #3112
أبي يعلى الموصلي، مسند ٥/٤٢٣ #٣١١٢
https://shamela.ws/book/12520/3143

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

And it is known that all of these statements are contrary to the religion of Islām, contrary to the Qurʾān and the Sunnah and the ijmāʿ (ie: consensus) of the Salaf and the noble scholars.
وَمَعْلُومٌ أَنَّ كُلَّ هَذِهِ الْأَقْوَالِ مُخَالِفَةٌ لِدِينِ الْإِسْلَامِ: لِلْكِتَابِ وَالسُّنَّةِ وَإِجْمَاعِ سَلَفِ الْأُمَّةِ وَأَئِمَّتِهَا.

For verily Allah says: {O you who believe! Obey Allah and obey the Messenger, and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger} [4:59]
فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: {أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ} الْآيَةَ [سُورَةُ النِّسَاءِ: 59]،

Allah did not order us to refer our differences to anyone except to Allah and His messenger,
فَلَمْ يَأْمُرْنَا بِالرَّدِّ عِنْدَ التَّنَازُعِ إِلَّا إِلَى اللَّهِ وَالرَّسُولِ،

So whoever establishes that a person is infallible other than the Messenger, than built upon that than it is obligatory to refer any differences to that person,
فَمَنْ أَثْبَتَ شَخْصًا مَعْصُومًا غَيْرَ الرَّسُولِ أَوْجَبَ رَدَّ مَا تَنَازَعُوا فِيهِ إِلَيْهِ؛

Because the person believes that his Shaykh does not say anything except the truth like the Messenger,
لِأَنَّهُ لَا يَقُولُ عِنْدَهُ إِلَّا الْحَقَّ كَالرَّسُولِ.

And this is contrary to the Qurʾān.
وَهَذَا خِلَافُ الْقُرْآنِ.

And also, for verily the infallible one is the one who the obedience of him is muṭlaq (ie: absolute) without restrictions,
وَأَيْضًا فَإِنَّ الْمَعْصُومَ تَجِبُ طَاعَتُهُ مُطْلَقًا بِلَا قَيْدٍ،

And whoever disobeys him deserves to be punished.
وَمُخَالِفُهُ يَسْتَحِقُّ الْوَعِيدَ.

And the Qurʾān verily established this right and obligation specifically and especially for the Messenger only.
وَالْقُرْآنُ إِنَّمَا أَثْبَتَ هَذَا فِي حَقِّ الرَّسُولِ خَاصَّةً.

Ibn Taymiyyah, Minhāj al-Sunnah al-Nabawiyyah 6/189
ابن تيمية، منهاج السنة النبوية ٦/١٨٩
https://shamela.ws/book/927/3019

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

Answer: Pregnant and breastfeeding women come under the same ruling as those who are sick.
ج: الحامل والمرضع حكمهما حكم المريض،

If fasting is too difficult for them, it is prescribed for them to break the fast,
إذا شق عليهما الصوم شرع لهما الفطر،

And they have to make up missed fasts when they are able to do so, just as in the case of one who is sick.
وعليهما القضاء عند القدرة على ذلك، كالمريض،

Some of the scholars were of the view that it is sufficient for them to feed one poor person for each day missed, but this is a weak view.
وذهب بعض أهل العلم إلى أنه يكفيهما الإطعام عن كل يوم: إطعام مسكين، وهو قول ضعيف مرجوح،

The correct view is that they have to make up the missed days, as is the case of those who were sick and for travelers, because Allah says: {but if any of you is ill or on a journey, the same number (should be made up) from other days} [2:184]
والصواب أن عليهما القضاء كالمسافر والمريض؛ لقول الله عز وجل: {فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ}

This is also indicated by the ḥadīth of Anas b. Mālik al-Kaʿbī, according to which the Messenger of Allah ﷺ said: “Allah has exempted the traveler from the obligation of fasting and has reduced the prayer by half for him, and has exempted pregnant and breastfeeding women from the obligation of fasting.” (Narrated by the five compilers)
وقد دل على ذلك أيضا حديث أنس بن مالك الكعبي: أن رسول الله صلى الله عليه وسلم قال: «إن الله وضع عن المسافر الصوم وشطر الصلاة، وعن الحبلى والمرضع الصوم » رواه الخمسة.

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz, Majmūʿ al-Fatāwá 15/225
عبد العزيز ابن باز، مجموع فتاوى ١٥/٢٢٥
https://shamela.ws/book/21537/7903

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

al-Ṭabarī reported that Ibn ʿAbbās (may Allah be pleased with him) said: “If the pregnant woman fears for herself (some harm from fasting),
ومن روايات الحديث ما عند الطبرى (2758) من طريق عبدة وهو ابن سليمان الكلابى عن سعيد بن أبى عروبة بسنده المتقدم عن ابن عباس قال: " إذا خافت الحامل على نفسها،

Or the breast-feeding woman (fears) for her child during Ramaḍān (due to fasting),
والمرضع على ولدها فى رمضان

They may abstain from fasting and feed a poor person in place of every day (not fasted);
قال: يفطران، ويطعمان مكان كل يوم مسكينا،

And they are not required to make up for (the missed days of) fasting.”
ولا يقضيان صوما ".

I say: The chain is Ṣaḥīḥ according to the conditions of Muslim.
قلت: وإسناده صحيح على شرط مسلم.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Irwāʾ al-Ġalīl fī Takhrīj Aḥādīth Manār al-Sabīl 4/19
محمد ناصر الدين الألباني، إرواء الغليل في تخريج أحاديث منار السبيل ٤/١٩
https://shamela.ws/book/22592/1327

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

It is reported from Nāfiʿ that he said: “A daughter of Ibn ʿUmar (may Allah be pleased with him) was married to a man from the (tribe of) Quraysh.

She (the daughter of Ibn ʿUmar) was pregnant and was struck by thirst during (the fast of) Ramaḍān.

So, Ibn ʿUmar ordered her to break (the fast) and feed a miskīn (ie: poor person) for every day (not fasted).”

The chain is Ṣaḥīḥ.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Irwāʾ al-Ġalīl fī Takhrīj Aḥādīth Manār al-Sabīl 4/20

https://ilmtest.tumblr.com/post/701731565243367424

It is obligated upon the sick person who has an ongoing sickness, and elderly people, both male and female, who are unable to fast, must feed one poor person for each day,
فيجب على المريض المستمر مرضه، وعلى الكبير من ذكر وأنثى إذا عجزوا عن الصوم أن يطعموا عن كل يوم مسكيناً،

Whether that is by giving this food to the poor or by inviting the same number of poor people as days in the month to a meal.
سواء إطعاماً بتمليك بأن يدفع إلى الفقراء هذا الإطعام، أو كان الإطعام بالدعوة يدعو مساكين بعدد أيام الشهر فيعشيهم

As Anas b. Mālik (may Allah be pleased with him) used to do when he grew old.
كما كان أنس بن مالك رضي الله عنه يفعل حين كبر صار

He would gather together thirty poor people and that was instead of fasting for a month.
يجمع ثلاثين مسكيناً فيعشيهم فيكون ذلك بدلاً عن صوم الشهر.

https://www.facebook.com/ilmtest/posts/5133687723403422

Mālik narrates in his Muwaṭṭaʾ that ʿAbd Allah b. ʿUmar (may Allah be pleased with him) was asked regarding the fast of a pregnant woman who fears for the safety of her unborn child and finds fasting difficult.
وَرَوَى الْإِمَامُ مَالِكٌ فِي الْمُوَطَّأِ بَلَاغًا أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ سُئِلَ عَنِ الْمَرْأَةِ الْحَامِلِ إِذَا خَافَتْ عَلَى وَلَدِهَا وَاشْتَدَّ عَلَيْهَا الصِّيَامُ

(Ibn ʿUmar) advised that she should not fast and for every fast missed, feed one poor person one mudd (a measure) of barley according to the mudd [at the time] of the Prophet ﷺ.
فَقَالَ تُفْطِرُ وَتُطْعِمُ مَكَانَ كُلِّ يَوْمٍ مِسْكِينًا مُدًّا مِنْ حِنْطَةٍ بِمُدِّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Mālik said: "Ahl al-ʿilm (ie: scholars) are of the opinion that she has to make up the missed fasts as is mentioned by Allah the Mighty and Majestic: {So whoever among you is ill or on a journey [during fasting days] – then an equal number of days [are to be made up]} [2:184]
قَالَ مَالِكٌ وَأَهْلُ الْعِلْمِ يَرَوْنَ عَلَيْهَا الْقَضَاءَ كَمَا قَالَ اللَّهُ عَزَّ وَجَلَّ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ من أيام أخر

They consider her (state of pregnancy) to be (treated as) an illness from amongst the illnesses (mentioned in the āyah), provided she fears for the safety of her child.
وَيُرِيدُونَ ذَلِكَ مَرَضًا مِنَ الْأَمْرَاضِ مَعَ الْخَوْفِ عَلَى وَلَدِهَا انْتَهَى

Muḥammad al-Mubārakfūrī, Tuḥfah al-Aḥwadī bi Sharḥ Jāmiʿ al-Tirmithī 3/331
محمد بن عبد الرحمن بن عبد الرحيم المباركفوري، تُحْفَةُ الأَحْوَذِي بِشَرْحِ جَامِع التِّرمذي ٣/٣٣١
https://shamela.ws/book/21662/1374

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

Muʿāwiyah b. ʿAmr reported that Ibn al-Aʿrābī, the scholar of al-Luġah (ie: the Arabic language) said: Ibn Abī Duʾād (ie: the Muʿtazilī) wanted me to find for him in some Arab dialects and their meanings {The Most Merciful Rose over al-ʿArsh [Istawá the Throne]} to mean: “istawlá (ie: He dominated).”
بَلَغَنِي عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ النَّضْرِ ابْنِ بِنْتِ مُعَاوِيَةَ بْنِ عَمْرٍو قَالَ: سَمِعْتُ ابْنَ الْأَعْرَابِيِّ، صَاحِبَ اللُّغَةِ يَقُولُ: أَرَادَنِي ابْنُ أَبِي دُؤَادٍ أَنْ أَطْلُبَ فِي بَعْضِ لُغَاتِ الْعَرَبِ وَمَعَانِيهَا: {الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى} [طه: 5]، بِمَعْنَى: اسْتَوْلَى،

So I said, “By Allah, this cannot be the case, and you are not correct.”
فَقُلْتُ: وَاللَّهِ مَا يَكُونُ هَذَا وَلَا أُصِيبُهُ

Ibn Baṭṭah al-ʿUkbarī, al-Ibānah al-Kubrá 7/166 #124
ابن بطة العكبري، الإبانة الكبرى ٧/١٦٦ #١٢٤
https://shamela.ws/book/8206/2837

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

His ﷺ's statement: “I do not gain assistance from a mushrik (ie: polytheist)”, shows that al-istiʿānah (ie: gaining assistance) from a mushrik is ḥarām without al-ḥājah (ie: a need).
قَوْلُهُ: (إِنَّا لَا نَسْتَعِينُ بِمُشْرِكٍ) يَدُلُّ عَلَى أَنَّ الِاسْتِعَانَةَ بِالْمُشْرِكِ حَرَامٌ وَمَحَلُّهُ عَدَمُ الْحَاجَةِ إِذِ الْحَاجَةُ مُسْتَثْنَاةٌ،

But if there is a need then it can be done as an exception and this is not opposed.
فَيُحْمَلُ مَا جَاءَ مِنْ ذَلِكَ عَلَى الْحَاجَةِ فَلَا تَعَارُضَ -

And Allah knows best.
وَاللَّهُ أَعْلَمُ -.

Muḥammad b. ʿAbd al-Hādī al-Sindī, Ḥashiyah al-Sindī ʿalá Sunan Ibn Mājah 2/193
السندي، محمد بن عبد الهادي، حاشية السندي على سنن ابن ماجه ٢/١٩٣
https://shamela.ws/book/9810/3651

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

Abū Dāwūd mentions in his Sunan that Ibn ʿAbbās (may Allah be pleased with him) said regarding the āyah, {And upon those who are able [to fast, but with hardship]} [2:184]:
رَوَى أَبُو دَاوُدَ فِي سُنَنِهِ عن بن عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ فِي قَوْلُهُ (وعلى الذين يطيقونه)

“There is a rukhṣah (ie: concession) for the elderly (man and woman) that they can abstain from fasting and feed in place of every fast one poor person;
قَالَ كَانَتْ رُخْصَةً لِلشَّيْخِ الْكَبِيرِ وَالْمَرْأَةِ الْكَبِيرَةِ وهما يطيقان الطعام أَنْ يُفْطِرَا أَوْ يُطْعِمَا مَكَانَ كُلِّ يَوْمٍ مِسْكَيْنَا

Therefore a pregnant woman and wet nurse will fall under the same category if they fear for the child.
وَالْحُبْلَى وَالْمُرْضِعُ إِذَا خَافَتَا يَعْنِي عَلَى أَوْلَادِهِمَا

So they are able to choose either to make up the fast or feed (the poor person).”
أَفْطَرَتَا وَأَطْعَمَتَا

al-Bazzār has mentioned that Ibn ʿAbbās said to a pregnant lady, “You fall under the category of those who are unable to fast therefore you are able to give Fidya and no Qaḍāʾ is upon you.”
وَأَخْرَجَهُ الْبَزَّارُ كَذَلِكَ وَزَادَ في آخره وكان بن عَبَّاسٍ يَقُولُ لِأُمِّ وَلَدٍ لَهُ حُبْلَى أَنْتِ بِمَنْزِلَةِ الَّذِي لَا يُطِيقُهُ فَعَلَيْكَ الْفِدَاءُ وَلَا قَضَاءَ عَلَيْكَ

This chain has been authenticated by al-Dāraquṭnī.
وَصَحَّحَ الدَّارَقُطْنِيُّ إِسْنَادَهُ

Muḥammad al-Mubārakfūrī, Tuḥfah al-Aḥwadī bi Sharḥ Jāmiʿ al-Tirmithī 3/331
محمد بن عبد الرحمن بن عبد الرحيم المباركفوري، تُحْفَةُ الأَحْوَذِي بِشَرْحِ جَامِع التِّرمذي ٣/٣٣١
https://shamela.ws/book/21662/1374

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

Abū Qilābah reported that Abū Muslim al-Khawlānī said: “al-ʿulamāʾ (ie: the scholars) are three types:
يُونُسُ بْنُ مُحَمَّدٍ، عَنْ حَمَّادِ بْنِ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلَابَةَ، عَنْ أَبِي مُسْلِمٍ الْخَوْلَانِيِّ قَالَ: الْعُلَمَاءُ ثَلَاثَةٌ:

A man who lives with his ʿilm (ie: knowledge) and the people live with it alongside him (ie: due to him acting upon it while teaching it to others);
رَجُلٌ عَاشَ بِعِلْمِهِ وَعَاشَ بِهِ النَّاسُ مَعَهُ،

A man who lives with his ʿilm and no one else lives with it alongside him (ie: due to him acting upon it while not teaching it to others),
وَرَجُلٌ عَاشَ بِعِلْمِهِ وَلَمْ يَعِشْ بِهِ أَحَدٌ غَيْرُهُ،

And as for the third man, the people live with his ʿilm and it destroys him (ie: due to him teaching others while not acting upon it himself).”
وَرَجُلٌ عَاشَ النَّاسُ بِعِلْمِهِ وَأَهْلَكَ نَفْسَهُ

Ibn Abī Shaybah, al-Muṣannaf 7/242 #35698
إبن أبي شيبة، مصنف ٧/٢٤٢ #٣٥٦٩٨
https://shamela.ws/book/9944/40335

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

The Maḏhab of Ahl al-Sunnah wa ʿl-Jamāʿah is that Allah has Two Eyes
مذهب أهل السنة والجماعة أن لله عينين، اثنتين،

And He Sees with both of them in a real sense, in a manner befitting Him;
ينظر بهما حقيقة على الوجه اللائق به.

And they are both from the Attributes of the Divine Self.
وهما من الصفات الذاتية

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Majmūʿ al-Fatāwá wa Rasāʿil 4/58
ابن عثيمين، مجموع فتاوى ورسائل ٤/٥٨
https://shamela.ws/book/12293/1010

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

al-Awzāʿī said: “Knowledge is what comes from the (core rulings) of the Companions of Muḥammad ﷺ.
قال الأوزاعي العلم ما جاء به أصحاب محمد صلى الله عليه وسلم

And that which does not come from a single one of them is not knowledge.”
فما كان غير ذلك فليس بعلم

Ibn Rajab, Bayān Faḍl ʿIlm al-Salaf 1/6
ابن رجب، بيان فضل علم السلف ١/٦
https://shamela.ws/book/132/6

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

And then a third group of an increasing number among the later generations attributing themselves to the (ie: claiming to be from the people of) Sunnah imply that: “The Messenger of Allah ﷺ did not understand what was revealed to him from the Qurʾān, like the verses of the Divine Attributes.”
وَثُمَّ طَائِفَةٌ ثَالِثَةٌ كَثُرَتْ فِي الْمُتَأَخِّرِينَ الْمُنْتَسِبِينَ إلَى السُّنَّةِ يَقُولُونَ: مَا يَتَضَمَّنُ أَنَّ الرَّسُولَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَكُنْ يَعْرِفُ مَعَانِيَ مَا أُنْزِلَ عَلَيْهِ مِنْ الْقُرْآنِ كَآيَاتِ الصِّفَاتِ؛

Rather, their statement necessitates that he ﷺ would utter narrations of Divine Attributes and not understand their meaning.
بَلْ لَازِمُ قَوْلِهِمْ أَيْضًا أَنَّهُ كَانَ يَتَكَلَّمُ بِأَحَادِيثِ الصِّفَاتِ وَلَا يَعْرِفُ مَعَانِيَهَا

Ibn Taymiyyah, Majmūʿ al-Fatāwá 17/358
ابن تيمية، مجموع الفتاوى ١٧/٣٥٨
https://shamela.ws/book/7289/8969

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

Muḥammad b. Aḥmad b. Khalaf Abū Bakr al-Bandinījī Ḥanfash
"محمد" بن حمد بن خلف أبو بكر البندنيجي حنفش

(He was) a faqīh (ie: Islāmic jurist) who was (originally) Ḥanbalī,
الفقيه تحنبل

Then (he became) Ḥanafī,
ثم تحنف

Then (he became) Shāfīʿī,
ثم تشفع

So they gave him the nickname Ḥanfash.
فلذا لقب حنفش

He was born in 452H.
ولد سنة اثنتين وخمسين وأربع مائة

He heard from (ie: his teachers were) al-Ṣarīfīnī, Ibn al-Nuqūr (and others).
وسمع الصريفيني وابن النقور

Ibn Ḥajar al-ʿAsqalānī, Lisān al-Mizān 5/148 #502
ابن حجر العسقلاني، لسان الميزان ٥/١٤٨ #٥٠٢
https://shamela.ws/book/12063/2439

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