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]

For example, the statement of (Imām) Aḥmad in a transmission of Ḥanbal: “Without 'how' and without 'meaning'.”
مِثْلَ قَوْلِ أَحْمَد فِي رِوَايَةِ حَنْبَلٍ وَلَا كَيْفَ وَلَا مَعْنَى

They thought that he meant: “I do not know their meaning.”
ظَنُّوا أَنَّ مُرَادَهُ. أَنَّا لَا نَعْرِفُ مَعْنَاهَا.

While the words of Aḥmad are clear in opposition to this elsewhere;
وَكَلَامُ أَحْمَد صَرِيحٌ بِخِلَافِ هَذَا فِي غَيْرِ مَوْضِعٍ

And he clarified that he was only rejecting the false interpretations of the Jahmiyyah and others who interpreted the Qurʾān based on something other than its actual interpretation.
وَقَدْ بَيَّنَ أَنَّهُ إنَّمَا يُنْكِرُ تَأْوِيلَاتِ الْجَهْمِيَّة وَنَحْوِهِمْ الَّذِينَ يَتَأَوَّلُونَ الْقُرْآنَ عَلَى غَيْرِ تَأْوِيلِهِ

Ibn Taymiyyah, Majmūʿ al-Fatāwá 17/363
ابن تيمية، مجموع الفتاوى ١٧/٣٦٣
https://shamela.ws/book/7289/8974

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

al-Fuḍayl b. ʿIyāḍ said: “Make it sincere and make it correct.”
قَالَ: الْفُضَيْل بْنُ عِيَاضٍ: أَخْلَصُهُ وَأَصْوَبُهُ

Those present said: “O father of ʿAlī! What should be made sincere and correct?”
قَالُوا: يَا أَبَا عَلِيٍّ مَا أَخْلَصُهُ وَأَصْوَبُهُ.

He replied: “Truly, when actions are sincere and not correct, they are not accepted (by Allah).
قَالَ: إنَّ الْعَمَلَ إذَا كَانَ خَالِصًا وَلَمْ يَكُنْ صَوَابًا لَمْ يُقْبَلْ

When [actions] are correct and not sincere, they are not accepted- until they are sincere and correct.”
وَإِذَا كَانَ صَوَابًا وَلَمْ يَكُنْ خَالِصًا لَمْ يُقْبَلْ حَتَّى يَكُونَ خَالِصًا صَوَابًا.

Sincerity is that they be done for Allah and correctness is that they be done based on the Sunnah and the Book.
وَالْخَالِصُ أَنْ يَكُونَ لِلَّهِ وَالصَّوَابُ أَنْ يَكُونَ عَلَى السُّنَّةِ وَالْكِتَابِ.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 27/148
ابن تيمية، مجموع الفتاوى ٢٧/١٤٨
https://shamela.ws/book/7289/13240

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

The ʿaṣl (ie: foundation of) al-Islām is: I testify that there is no deity deserving worship except Allah and that Muḥammad is the Messenger of Allah.
وَ " أَصْلُ الْإِسْلَامِ ": أَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ.

So, whoever seeks to show off and be noticed through his acts of worship, then he has not fulfilled the requirements of his testimony that there is no deity deserving worship except Allah.
فَمَنْ طَلَبَ بِعِبَادَاتِهِ الرِّيَاءَ وَالسُّمْعَةَ فَلَمْ يُحَقِّقْ شَهَادَةَ أَنْ لَا إلَهَ إلَّا اللَّهُ

And whoever violates what the Messenger commanded in the Sharīʿah and performs innovated acts of worship, then he has not fulfilled the requirements of the testimony that Muḥammad is the Messenger of Allah.
وَمَنْ خَرَجَ عَمَّا أَمَرَهُ بِهِ الرَّسُولُ مِنْ الشَّرِيعَةِ وَتَعَبَّدَ بِالْبِدْعَةِ فَلَمْ يُحَقِّقْ شَهَادَةَ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ.

These requirements of these two [foundations] are only fulfilled by the one who does not worship except Allah and does not depart from the Sharīʿah of the Messenger of Allah ﷺ; (the Sharīʿah) which Allah delivered.
وَإِنَّمَا يُحَقِّقُ هَذَيْنِ " الْأَصْلَيْنِ " مَنْ لَمْ يَعْبُدْ إلَّا اللَّهَ وَلَمْ يَخْرُجْ عَنْ شَرِيعَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّتِي بَلَّغَهَا عَنْ اللَّهِ

Ibn Taymiyyah, Majmūʿ al-Fatāwá 11/617
ابن تيمية، مجموع الفتاوى ١١/٦١٧
https://shamela.ws/book/7289/5969

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

Some of Ahl al-ʿilm (ie: the people of knowledge) said: al-ḥāmil wa ʿl-murḍiʿ (ie: the pregnant and the breastfeeding woman) break their fast, and make Qaḍāʾ (ie: make it up) and feed other people (ie: the poor).
وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: الْحَامِلُ وَالْمُرْضِعُ تُفْطِرَانِ وَتَقْضِيَانِ وَتُطْعِمَانِ.

And this has been said by Sufyān (al-Thawrī), Mālik, al-Shāfīʿī’ and Aḥmad (b. Ḥanbal).
وَبِهِ يَقُولُ سُفْيَانُ وَمَالِكٌ وَالشَّافِعِيُّ وَأَحْمَدُ.

Some others have said: They break their fast and feed people but there is no Qaḍāʾ upon them,
وَقَالَ بَعْضُهُمْ: تُفْطِرَانِ وَتُطْعِمَانِ وَلَا قَضَاءَ عَلَيْهِمَا،

And if they wished to make qaḍāʾ then there is no feeding obliged upon them."
وَإِنْ شَاءَتَا قَضَتَا وَلَا إِطْعَامَ عَلَيْهِمَا.

This was the position of Isḥāq.
وَبِهِ يَقُولُ إِسْحَاقُ.

al-Būṣayīrī, Itḥāf al-Khiyarah al-Maharah bi Zawāʿid al-Masānīd al-ʿAshrah 3/113
البوصيري، إتحاف الخيرة المهرة بزوائد المسانيد العشرة ٣/١١٣
https://shamela.ws/book/21765/1085

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

(The Prophet ﷺ said): The last of what the people have obtained from the speech of the earlier prophethood is (the saying): “If you have no shame, then do as you please.”
" آخر ما أدرك الناس من كلام النبوة الأولى، إذا لم تستح فاصنع ما شئت ".

Reported by Ibn ʿĀsākir in Tārīkh Dimishq from Abū Masʿūd al-Badrī.
أخرجه ابن عساكر في " تاريخ دمشق " من حديث أبي مسعود البدري.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 2/295 #684
محمد ناصر الدين الألباني، السلسلة الصحيحة ٢/٢٩٥ #٦٨٤
https://shamela.ws/book/9442/1244

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

And it is reported by Ibn Ḥibbān that he ﷺ said: As for the standing at ʿArafah, Allah the Mighty and Majestic descends to the sky of the dunyā,
وفي رواية ابن حبان قال: "فإذا وقفَ بعرفةَ، فإنَّ الله عزَّ وجلَّ يَنزل إلى السماءِ الدنيا

And He says, “Look at My worshippers with disheveled hair and covered with dust.
فيقولُ: انظُروا الى عبادي شُعْثاً غُبراً،

Bear witness that I have forgiven them of their sins,
اشهدوا أَني غفرتُ لهم ذنوبَهم،

Even if they were as many as the number of drops of rain or grains of sand.”
وإنْ كانتْ عدَدَ قَطْرِ السماءِ، ورملِ عالجٍ" الحديث.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Tarġīb wa al-Tarhīb 2/21
محمد ناصر الدين الألباني، صحيح الترغيب والترهيب ٢/٢١
https://shamela.ws/book/179/653

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

A number of benefits can be gained from this authentic ḥadīth:
يستفاد من هذا الحديث الصحيح جملة فوائد:

Firtly: It is legislated to see someone off with the Prophet ﷺ's statement: “I leave your religion, your trusts, and the last of your deeds in Allah's protection.”
الأولى: مشروعية التوديع بالقول الوارد فيه " أستودع الله دينك وأمانتك وخواتيم عملك "

Or they say: “I entrust you to Allah whose trusts are never lost.”
أو يقول: " أستودعكم الله الذي لا تضيع ودائعه ".

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 1/51
محمد ناصر الدين الألباني، السلسلة الصحيحة ١/٥١
https://shamela.ws/book/9442/51

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

Yahyā (b. Maʿīn) said: “I have never seen a mistake in a man except I concealed it and I loved to beautify his affair.
قال يحيى: ((مَا رَأَيْتُ عَلَى رَجُلٍ قَطُّ خَطَأً إِلاَّ سَتَرْتُهُ وَأَحْبَبْتُ أَنْ أُزَيِّنَ أَمْرَهُ،

And I never confronted a man in his face with a matter he disliked,
وَمَا اسْتَقْبَلْتُ رَجُلاً فِي وَجْهِهِ بِأَمْرٍ يَكْرَهُهُ،

But I would clarify his mistake to him just between me and him.
وَلَكِنْ أُبَيِّنُ لَهُ خَطَأَهُ فِيمَا بَيْنِي وَبَيْنَهُ،

Either he accepted that or I left him.”
فَإِنْ قَبِلَ ذَاكَ وَإِلاَّ تَرَكْتُهُ))

Abū Ṭāhir al-Silafī, al-Ṭiwariyāt 4/1327
أبو طاهر السِّلَفي، الطيوريات ٤/١٣٢٧
https://shamela.ws/book/9634/1277

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

And it was said: sitting with the righteous will covert you from six to six:
وَقِيلَ: مُجَالَسَةُ الْعَارِفِ تَدْعُوكَ مِنْ سِتٍّ إِلَى سِتٍّ:

from al-shak (ie: doubt) to al-yaqīn (ie: certainty),
مِنَ الشَّكِّ إِلَى الْيَقِينِ،

from al-riyāʾ (ie: showing-off) to al-Ikhlāṣ (ie: sincerity),
وَمِنَ الرِّيَاءِ إِلَى الْإِخْلَاصِ،

from al-ġaflah (ie: forgetfulness and negligence) to al-ḏikr (ie: remembrance),
وَمِنَ الْغَفْلَةِ إِلَى الذِّكْرِ،

from longing for al-dunyā (ie: this life) to longing for al-ākhirah (ie: the Hereafter),
وَمِنَ الرَّغْبَةِ فِي الدُّنْيَا إِلَى الرَّغْبَةِ فِي الْآخِرَةِ،

from al-kibr (ie: arrogance) to humility,
وَمِنَ الْكِبْرِ إِلَى التَّوَاضُعِ،

And from evil intentions to al-naṣīḥah (ie: sincere advice).
وَمِنْ سُوءِ الطَّوِيَّةِ إِلَى النَّصِيحَةِ.

al-Ḥāfidh al-ʿIrāqī, Sharḥ al-Tabṣirah 3/322
زين الدين العراقي، شرح التبصرة ٣/٣٢٢
https://shamela.ws/book/1779/1298

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Abū Ḥumah reported that ʿAbd al-Razzāq (al-Ṣanʿānī) said: “All knowledge which does not enter al-ḥamām (ie: the bathroom) with its companion (ie: through memorization) is not considered knowledge.”

أنا أَبُو الْعَبَّاسِ الْفَضْلُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْفَضْلِ الْأَبْهَرِيُّ، نا أَبُو بَكْرٍ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ الْمُقْرِئِ بِأَصْبَهَانَ نا مُفَضَّلُ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، بِمَكَّةَ نا أَبُو حُمَةَ، نا عَبْدُ الرَّزَّاقِ، قَالَ: «كُلُّ عِلْمٍ لَا يَدْخُلُ مَعَ صَاحِبِهِ الْحَمَّامَ فَلَا تَعُدَّهُ عِلْمًا»

al-Khaṭīb al-Baġdādī, al-Jāmiʿ li Akhlāq ʾl-Rāwī wa Ādāb ʾl-Sāmīʿ 2/250 #1756
الخطيب البغدادي، الجامع لأخلاق الراوي وآداب السامع ٢/٢٥٠ #١٧٥٦
https://shamela.ws/book/13012/2030

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The woman without a man is miserable,
فالمرأة بلا رجل تكون معذَّبة،

And the man without a woman is miserable.
والرجل بلا امرأة يكون معذّباً،

But if two suitable spouses are joined
أما إذا اجتمع زوجان متناسِبان

Then this is from the completion of blessings.
فهذا من تمام النِّعمة.

Ṣāliḥ b. Fawzān al-Fawzān, ʾIʿānah al-Mustafīd bi Sharḥ Kitāb al-Tawḥīd 2/206
صالح الفوزان، إعانة المستفيد بشرح كتاب التوحيد ٢/٢٠٦
https://shamela.ws/book/8565/579

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al-Ḥasan said: There are three aspects of al-ġībah (ie: backbiting), all of which are [mentioned] in the Book of Allah the Exalted:
قَالَ الْحَسَنُ: الْغِيبَةُ ثَلَاثَةُ أَوْجُهٍ كُلُّهَا فِي كِتَابِ اللَّهِ تَعَالَى:

al-ġībah, al-ifk (ie: rumours), wa ʿl-buhtān (ie: slander):
الْغِيبَةُ وَالْإِفْكُ وَالْبُهْتَانُ.

As for al-ġībah, then it is to say about your (Muslim) brother (that which he dislikes in his absence) but it is true.
فَأَمَّا الْغِيبَةُ فَهُوَ أَنْ تَقُولَ فِي أَخِيكَ مَا هُوَ فِيهِ.

As for al-ifk, then it is to say about him what has been reported to you about him.
وَأَمَّا الْإِفْكُ فَأَنْ تَقُولَ فِيهِ مَا بَلَغَكَ عَنْهُ.

And as for al-buhtān, it is to say about him what is not true.
وَأَمَّا الْبُهْتَانُ فَأَنْ تَقُولَ فِيهِ مَا لَيْسَ فِيهِ.

al-Qurṭubī, al-Jāmiʿ li Aḥkām al-Qurʾān 16/335
القرطبي، تفسير ١٦/٣٣٥
https://shamela.ws/book/20855/6259

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Ahl al-Sunnah die and their remembrance lives.
وَلَكِنَّ أَهْلَ السُّنَّةِ يَمُوتُونَ وَيَحْيَى ذِكْرُهُمْ

Ahl al-bidaʿ die and their remembrance dies.
وَأَهْلَ الْبِدْعَةِ يَمُوتُونَ وَيَمُوتُ ذِكْرُهُمْ؛

Because Ahl-us-Sunnah give life to what the Messenger ﷺ came with so it is as if they have a portion of His statement {And We raised high your remembrance} [94:4].
لِأَنَّ أَهْلَ السُّنَّةِ أَحْيَوْا مَا جَاءَ بِهِ الرَّسُولُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَكَانَ لَهُمْ نَصِيبٌ مِنْ قَوْلِهِ: {وَرَفَعْنَا لَكَ ذِكْرَكَ}

While Ahl al-bidaʿ hate what the Messenger ﷺ came with so it is as if they have a portion of His statement: {Indeed, he who hates you will be cut off} [108:3].
وَأَهْلَ الْبِدْعَةِ شَنَئُوا مَا جَاءَ بِهِ الرَّسُولُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَكَانَ لَهُمْ نَصِيبٌ مِنْ قَوْلِهِ: {إنَّ شَانِئَكَ هُوَ الْأَبْتَرُ}

Ibn Taymiyyah, Majmūʿ al-Fatāwá 16/528
ابن تيمية، مجموع الفتاوى ١٦/٥٢٨
https://shamela.ws/book/7289/8540

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

Abū Ayyūb (may Allah be pleased with him) reported that the Messenger ﷺ said: “Great reward comes with great calamities. And when Allah loves a people, He tests them.”

«عظم الأجر عند عظم المصيبة وإذا أحب الله قوما ابتلاهم».

(صحيح) [المحاملي في أماليه] عن أبي أيوب. الصحيحة 146.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr 2/743 #4013
محمد ناصر الدين الألباني، صحيح الجامع الصغير وزيادته ٢/٧٤٣ #٤٠١٣
https://shamela.ws/book/10757/677

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