The people of knowledge said: If you miss the two rakʿahs that come before al-Dhuhr, then pray them after the prayer,
قال أهل العلم: إذا فاتتك الركعتان قبل الظهر فصلهما بعد الصلاة؛

because you were excused from doing them before the prayer.
لن فعلهما قبل الصلاة تعذر

This happens all the time: a person comes to the masjid and finds that they have already started the prayer. In this case, he should make them up after he prays al-Dhuhr.
وهذا يقع دائمًا بان يأتي الإنسان إلى المسجد فيجدهم قد أقاموا الصلاة،

But he should offer the regular Sunnah prayer that comes after al-Dhuhr before the regular Sunnah prayer that comes before.
ففي هذه الحال يقضيها بعد صلاة الظهر، لكن يصلي الراتبة التي بعد الظهر قبل الراتبة التي قبلها.

Someone comes and the people are praying, and he is not able to offer the Sunnah prayer of al-Dhuhr.
إنسان جاء والناس يصلون الظهر فلم يتمكن من سنة الظهر،

When he has prayed al-Dhuhr, he should pray two rakʿahs with the niyyah (ie: intention) of offering the regular Sunnah prayer that comes after al-Dhuhr, then make up the regular sunnah prayer that comes before.
إذا صلى الظهر يصلي ركعتين بنية الراتبة البعدية، ثم بعد ذلك يقضي الراتبة القبلية،

This was narrated from the Prophet (ﷺ) in a ḥadīth narrated by Ibn Mājah.
هكذا روي عن الرسول (صلى الله عليه وسلم) في حديث رواه ابن ماجه

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Fatḥ Ḏī ʾl-Jalāli wa ʾl-Ikrām bi Sharḥ Bulūġ al-Marām 2/225
ابن عثيمين، بشرح بلوغ المرام ٢/٢٢٥
https://shamela.ws/book/29558/807

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

I say: Most of the Imāms of the Salaf warned against (mixing or dealing with the people of innovation), and they thought that hearts were weak and susceptible to (the) doubts.

قُلْتُ: أَكْثَرُ أَئِمَّةِ السَّلَفِ عَلَى هَذَا التَّحذِيرِ، يَرَوْنَ أَنَّ القُلُوْبَ ضَعِيْفَةٌ، وَالشُّبَهُ خَطَّافَةٌ.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 7/261
الذهبي، سير أعلام النبلاء ٧/٢٦١
https://shamela.ws/book/10906/5144

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

From Anas (may Allah be pleased with him): “(The Prophet ﷺ) forbade tying animals up (so that they could be shot at and killed).”

«نهى أن تصبر البهائم».

(صحيح) [ق د ن هـ] عن أنس. مختصر مسلم 1247.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr 2/1152 #6812
محمد ناصر الدين الألباني، صحيح الجامع الصغير وزيادته ٢/١١٥٢ #٦٨١٢
https://shamela.ws/book/10757/1086

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

Some of Ahl al-Ilm (ie: the people of knowledge) say:
والعملُ على هَذَا عِنْد بعض أهل الْعلم، قَالُوا:

If a man intends to marry a woman, he may look at her.
إِذا أَرَادَ الرجل أَن ينكِحَ امْرَأَة، فَلهُ أَن ينظر إِلَيْهَا،

This is the view of al-Thawrī, al-Shāfīʿī, Aḥmad and Isḥāq.
وَهُوَ قولُ الثَّوْرِيّ، وَالشَّافِعِيّ، وَأَحْمَد، وَإِسْحَاق،

He may do so whether she agrees or not.
سَوَاء أَذِنت الْمَرْأَة، أَو لم تأذَن،

However, he may only look at her face and hands.
وَإِنَّمَا ينظر مِنْهَا إِلَى الْوَجْه وَالْكَفَّيْنِ فَقَط،

It is not permissible for him to look at her with her head uncovered,
وَلَا يجوز أَن ينظر إِلَيْهَا حاسِرة،

Or to look at any part of her ʿawrah.
وَأَن ينظر إِلَى شَيْء من عورتها.

al-Awzāʿī said: “He may only look at her face.”
وَقَالَ الأَوْزَاعِيّ: لَا ينظر إِلا إِلَى وَجههَا.

Abū Muḥammad al-Baġawī, Sharḥ al-Sunnah 9/17
أبو محمد البغوي، شرح السنة ٩/١٧
https://shamela.ws/book/7891/3543

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From ʿĀʿishah (may Allah be pleased with her) that Allah’s Messenger ﷺ said: “The two rakʿahs (before) al-Fajr are better than the world and what is in it.”
وَعَن عَائِشَة رَضِي الله عَنْهَا عَن النَّبِي صلى الله عَلَيْهِ وَسلم قَالَ رَكعَتَا الْفجْر خير من الدُّنْيَا وَمَا فِيهَا

Reported by Muslim and al-Tirmiḏī.
رَوَاهُ مُسلم وَالتِّرْمِذِيّ

ʿAbd al-ʿAdhīm al-Munḏirī, al-Tarġīb wa ʾl-Tarhīb 1/223 #841
عبد العظيم المنذري، الترغيب والترهيب ١/٢٢٣ #٨٤١
https://shamela.ws/book/6847/204

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Q6: “If a woman gets a few spots of blood during the day in Ramaḍān, and that continues throughout the month of Ramaḍān and she is fasting, is her ṣawm ṣaḥīḥ (ie: fast valid)?”
[س 6] إذا نزل من المرأة في نهار رمضان نقط دم يسيرة، واستمر معها هذا الدم طوال شهر رمضان وهي تصوم.فهل صومها صحيح؟.

A6: “Yes, her ṣawm is ṣaḥīḥ.
[جـ6] نعم.صومها صحيح،

As for these spots, they are of no significance,
وأما هذه النقط فليست بشيء

because they come from the veins.
لأنها من العروق،

It was narrated from ʿAlī b. Abī Ṭālib (may Allah be pleased with him) that he said: “These spots of blood that resemble a nosebleed are not ḥayḍ (ie: menses).”
وقد أثِر عن علي بن أبي طالب رضي الله عنه أنه قال: إن هذه النقط التي تكون كرعاف الأنف ليس بحيض.

This is how it was narrated from him (may Allah be pleased with him).
هكذا يذكر عنه رضي الله عنه.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Suʾāl wa Jawāb fī Aḥkām al-Ḥayd 1/121
ابن عثيمين، سؤال وجواب في أحكام الحيض ١/١٢١
https://shamela.ws/book/7470/4

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

These three categories can be further divided into a number of more specific reasons:
وَهَذِهِ الْأَصْنَافُ الثَّلَاثَةُ تَتَفَرَّعُ إلَى أَسْبَابٍ مُتَعَدِّدَةٍ:

The first reason:
السَّبَبُ الْأَوَّلُ:

that the ḥadīth did not reach the concerned scholar; and whoever is not aware of a ḥadīth, is not held responsible for not knowing its ruling.
أَن لا يَكُونَ الْحَدِيثُ قَدْ بَلَغَهُ، وَمَنْ لَمْ يَبْلُغْهُ الْحَدِيثُ لَمْ يُكَلَّفْ أَنْ يَكُونَ عَالِمًا بِمُوجَبِهِ،

Thus, if the ḥadīth did not reach him and he gave a judgement regarding a particular question on the basis of the apparent meaning of a verse or another ḥadīth
وَإِذَا لَمْ يَكُنْ قَدْ بَلَغَهُ -وَقَدْ قَالَ فِي تِلْكَ الْقَضِيَّةِ بِمُوجَبِ ظَاهِرِ آيَةٍ أَوْ حَدِيثٍ آخَرَ؛

or on the basis of qiyās (ie: analogy)
أَوْ بِمُوجَبِ قِيَاسٍ؛

or the presumption of istiṣḥāb (ie: continuity),
أَوْ مُوجَبِ اسْتِصْحَابٍ-

Then his opinion might fortuitously agree with the ḥadīth in one case while opposing it on another.
فَقَدْ يُوَافِقُ ذَلِكَ الْحَدِيثَ تَارَةً، وَيُخَالِفُهُ أُخْرَى.

This is the most likely reason for most of what is found in the opinions of al-Salaf (ie: the Pious Predecessors) that oppose certain ḥadīth.
وَهَذَا السَّبَبُ: هُوَ الْغَالِبُ عَلَى أَكْثَرِ مَا يُوجَدُ مِنْ أَقْوَالِ السَّلَفِ مُخَالِفًا لِبَعْضِ الْأَحَادِيثِ.

Indeed, it is simply not possible for any single member of the ummah to know all the ḥadīth of the Prophet ﷺ.
فَإِنَّ الْإِحَاطَةَ بِحَدِيثِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ تَكُنْ لِأَحَدِ مِنْ الْأُمَّةِ.

Ibn Taymiyyah, Rafʿ al-Malām ʿan al-Aʾimmah al-Aʿlām 1/9
ابن تيمية، رفع الملام عن الأئمة الأعلام ١/٩
https://shamela.ws/book/4118/9

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

The evidence for this is the ḥadīth that was reported by (Imām) Aḥmad in his Musnad:
قَالَ: وَيَدُلُّ عَلَى ذَلِكَ قَوْلُهُ فِي الْحَدِيثِ الَّذِي رَوَاهُ أَحْمَد فِي الْمُسْنَدِ:

“O Allah, I ask You by every name belonging to You which You have named Yourself with,
{اللَّهُمَّ إنِّي أَسْأَلُك بِكُلِّ اسْمٍ هُوَ لَك سَمَّيْت بِهِ نَفْسَك

or revealed in Your Book,
أَوْ أَنْزَلْته فِي كِتَابِك

or You taught to any of Your creation,
أَوْ عَلَّمْته أَحَدًا مَنْ خَلْقِك

or You have preserved in the knowledge of the Unseen with You.”
أَوْ اسْتَأْثَرْت بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَك}

This indicates that Allah has more than ninety-nine names.
فَهَذَا يَدُلُّ عَلَى أَنَّ لِلَّهِ أَسْمَاءً فَوْقَ تِسْعَةٍ وَتِسْعِينَ

Ibn Taymiyyah, Majmūʿ al-Fatāwá 6/381
ابن تيمية، مجموع الفتاوى ٦/٣٨١
https://shamela.ws/book/7289/2824

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

And in the wording of Abū Hurayrah (may Allah be pleased with him) that the Messenger ﷺ said: The first deed for which a servant will be called to account on the Day of Resurrection is his ṣalāt (ie: prayer).
وَفِي لَفْظٍ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ {إنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ مِنْ عَمَلِهِ: صَلَاتُهُ.

If it is complete, he will be successful and saved,
فَإِنْ صَلُحَتْ فَقَدْ أَفْلَحَ وَأَنْجَحَ

but if it is deficient or corrupted, he will have failed and lost.
وَإِنْ فَسَدَتْ فَقَدْ خَابَ وَخَسِرَ.

So if there something is deficient in his obligatory prayers,
فَإِنْ انْتَقَصَ مِنْ فَرِيضَتِهِ شَيْئًا

the Lord (the Mighty and Majestic) will say: “Look, are there any voluntary Prayers for my worshipper?”
قَالَ الرَّبُّ: اُنْظُرُوا هَلْ لِعَبْدِي مَنْ تَطَوُّعٍ؟

So with the voluntary prayers what was deficient in his obligatory prayers will be completed.
فَكَمُلَ بِهِ مَا انْتَقَصَ مِنْ الْفَرِيضَةِ.

Then the rest of his deeds will be treated in the same manner.
ثُمَّ يَكُونُ سَائِرُ أَعْمَالِهِ عَلَى هَذَا}

Reported by al-Tirmiḏī who said the ḥadīth is Ḥasan.
رَوَاهُ التِّرْمِذِيُّ وَقَالَ: حَدِيثٌ حَسَنٌ.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 22/533
ابن تيمية، مجموع الفتاوى ٢٢/٥٣٣
https://shamela.ws/book/7289/11578

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ʿUmayr b. al-Aswad asked the Abū ʿl-Dardāʾ (may Allah be pleased with him) regarding a sheep that was slaughtered (by some Christians) in the name of a church called George, as an offering to it: “Should we eat it?”
حدثني يونس قال، أخبرنا ابن وهب قال، حدثني معاوية، عن أبي الزاهرية حدير بن كريب، عن أبي الأسود، عن عُمَير بن الأسود: أنه سأل أبا الدرداء عن كبش ذُبح لكنيسة يقال لها"جرجس"، أهدوه لها، أنأكل منه؟

He replied: “O Allah pardon!
فقال أبو الدرداء: اللهم عفوًا!

Indeed they are the People of the Book!
إنما هم أهل كتاب،

Their food is ḥalāl for us,
طعامهم حلٌّ لنا،

and our food is ḥalāl for them.”
وطعامنا حل لهم!

So he commanded them to eat from it.
وأمره بأكله.

As for Allah's saying, {Your food is ḥalāl for them} [5:6] meaning: Your slaughtered meat, O believers, is ḥalāl for the People of the Book.
وأما قوله:"وطعامكم حل لهم"، فإنه يعني: ذبائحكم، أيها المؤمنون، حِلٌّ لأهل الكتاب.

al-Ṭabarī, Jāmiʿ al-Bayān 9/579 #11255
الطبري، جامع البيان ت شاكر ٩/٥٧٩ #١١٢٥٥
https://shamela.ws/book/43/5260

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al-Khawārij pronounce takfīr on those who stick closely to the Jamāʿah (i.e. Ahl al-Sunnah) as do al-Muʿtazilah.
والخوارج تكفر أهل الْجَمَاعَة وَكَذَلِكَ أَكثر الْمُعْتَزلَة

They deem anyone who opposes them to be disbelievers as do most of al-Rāfīḍah (ie: Shīʿah),
يكفرون من خالفهم وَكَذَلِكَ أَكثر الرافضة

And if one does not pronounce takfīr on him then they deem him to be a fāsiq (ie: open sinner).
وَمن لم يكفر فسق

And this is also the case for most of Ahl al-Ahwāʾ (ie: the people of desires), when they innovate an opinion (into the religion), they make takfīr on those who oppose them in it.
وَكَذَلِكَ أَكثر أهل الْأَهْوَاء يبتدعون رَأيا ويكفرون من خالفهم فِيهِ

However, Ahl al-Sunnah follow the truth from their Lord which has come to them by way of the Messenger (ﷺ).
وَأهل السّنة يتبعُون الْحق من رَبهم الَّذِي جَاءَ بِهِ الرَّسُول

And they do not make takfīr on the one who opposes them,
وَلَا يكفرون من خالفهم فِيهِ

Rather they are the most knowledgeable of the people concerning al-ḥaq (ie: the truth) and the most merciful of people to the creation.
بل هم أعلم بِالْحَقِّ وأرحم بالخلق

al-Ḏahabī, al-Muntaqá 1/328
الذهبي، المنتقى ١/٣٢٨
https://shamela.ws/book/6531/313

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Anas (may Allah be pleased with him) reported that the Messenger ﷺ said: “Whoever reviles my companions, upon him be the curse of Allah, the angels and all the people.”

إسحاق بن بهلول، حدثنا علي بن يزيد الصدائى، حدثنا أبو شيبة الجوهرى، عن أنس - مرفوعاً: من سب أصحابي فعليه لعنة الله والملائكة والناس أجمعين

al-Ḏahabī, Mīzān al-Iʿtidāl 3/162
الذهبي، ميزان الاعتدال ٣/١٦٢
https://shamela.ws/book/1692/1520

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And the basis of this is the ḥadīth of ʿAlī (may Allah be pleased with him) that he said:
وَالْأَصْلُ فِي ذَلِكَ حَدِيثُ عَلِيٍّ - رَضِيَ اللَّهُ تَعَالَى عَنْهُ -

“Allah's Messenger ﷺ would pray four rakʿahs before al-ʿAṣr Prayer separating between them with sending salām (ie: taslīm) upon the angels that are close to Allah and upon those who follow them from the Muslims and the believers.”
«كَانَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يُصَلِّي قَبْلَ الْعَصْرِ أَرْبَعَ رَكَعَاتٍ يَفْصِلُ بَيْنَهُنَّ بِالتَّسْلِيمِ عَلَى الْمَلَائِكَةِ الْمُقَرَّبِينَ، وَمَنْ مَعَهُمْ مِنْ الْمُسْلِمِينَ وَالْمُؤْمِنِينَ»

Reported by al-Tirmiḏī who said it is Ḥasan.
رَوَاهُ التِّرْمِذِيُّ وَحَسَّنَهُ.

al-Khaṭīb al-Shirbīnī, Muġnī al-Muhtāj 1/386
الخطيب الشربيني، مغني المحتاج ١/٣٨٦
https://shamela.ws/book/11444/302

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(The Messenger ﷺ said): “‘Could this person not find that which will straighten his hair?!”
" أما كان يجد هذا ما يسكن به شعره؟!

He saw another man with a dirty garment, so he said: “Could this person not find any water with which he could wash his garment?!”
ورأى رجلا آخر وعليه ثياب وسخة فقال: أما كان هذا يجد ماء يغسل به ثوبه؟! ".

Reported by Abū Dāwūd #4062, al-Nasāʿī, Aḥmad, Abū Yaʿlá in his Musnad, Ibn Ḥibbān, al-Ḥākim, Abū Nuʿaym in al-Ḥilyah from Jābir b. ʿAbd Allah who said:
رواه أبو داود (رقم 4062) والنسائي (2/292) الشطر الأول منه وأحمد (3/357) ودحيم في " الأمالي " (25/2) وأبو يعلى في " مسنده " (ق 114/1) وابن حبان (1438) والحاكم (4/186) وأبو نعيم في " الحلية " (6/78) عن الأوزاعي عن حسان بن عطية عن محمد بن المنكدر عن جابر بن عبد الله قال:

The Messenger of Allah ﷺ came to visit us in our house
" أتانا رسول الله صلى الله عليه وسلم (زائرا في منزلنا)

and saw a man with dishevelled hair who had crudely parted it.
فرأى رجلا شعثا قد تفرق شعره

Then he said: (what was mentioned above).
فقال." فذكره.

The context is from Abū Dāwūd and the addition is from (the Musnad of Imām) Aḥmad.
والسياق لأبي داود والزيادة لأحمد.

I say: The chain is Ṣaḥīḥ and upon the conditions of the two Shaykhs (al-Bukhārī and Muslim) as mentioned by al-Ḥākim and agreed upon by al-Ḏahabī.
قلت: وهذا سند صحيح على شرط الشيخين كما قال الحاكم، ووافقه الذهبي.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Aḥādīth al-Ṣaḥīḥah 1/891 #493
محمد ناصر الدين الألباني، السلسلة الصحيحة ١/٨٩١ #٤٩٣
https://shamela.ws/book/9442/891

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Question: “Does the increase of al-wiswās (ie: the whispers of Shayṭān) in (my) prayer invalidate al-ṣalāt (ie: the prayer)?”
السؤال: كثرة الوسواس في الصلاة يبطل الصلاة؟

Answer: “No, it does not invalidate al-ṣalāt.
الجواب: لا، ما يبطل الصلاة؛

However, it lessens the reward;
ولكن يذهب بالثواب،

And the reward of the prayer is not written for you except in that part in which your heart was present.”
ثواب الصلاة ما يكتب لك من الأجر إلا بقدر ما حضر فيه قلبك.

Ṣāliḥ b. Fawzān al-Fawzān / صالح الفوزان
http://www.alfawzan.af.org.sa/ar/node/14835

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Narrated Abū Hurayrah (may Allah be pleased with him): When Allah's Messenger ﷺ made the (opening) takbīr for the prayer, he used to keep silent before his recitation (of the Qurʾān).
أَخْبَرَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ عَبْدَانَ، حَدَّثَنَا أَحْمَدُ بْنُ عُبَيْدٍ الصَّفَّارُ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِسْحَاقَ، حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللهِ، حَدَّثَنَا جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ، عَنْ عُمَارَةَ بْنِ الْقَعْقَاعِ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَبَّرَ فِي الصَّلَاةِ سَكَتَ هُنَيَّةً قَبْلَ أَنْ يَقْرَأَ

So we said (to the Prophet ﷺ): “May my parents be sacrificed for you!
فقُلْنا يَا رَسُولَ اللهِ بِأَبِي أَنْتَ وَأُمِّي

We saw that you remain silent between al-takbīr wa ʿl-qirāʿah, what do you say (in the pause between takbīr and recitation)?”
رَأَيْتَ سُكُوتَكَ بَيْنَ التَّكْبِيرِ وَالْقِرَاءَةِ مَا تَقُولُ؟

(The Prophet ﷺ) said: I say: “Allahumma bāʿid baynī wa bayna khaṭāyāya kamā bāʿadta bayn al-mashriqi wa ʿl-maġribi (ie: O Allah, separate me from my sins as You have separated the East from the West),
قَالَ: " أَقُولُ اللهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ،

Allahumma naqqinī min khaṭāyāya kamā yunaqqath-thawb ʿl-abyaḍu min ʿl-danasī (ie: O Allah, cleanse me of my transgressions as the white garment is cleansed of stains),
اللهُمَّ نَقِّنِي مِنْ خَطَايَايَ كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الدَّنَسِ،

Allaahuma aġsilnī min khaṭāyāya, bith-thalji wa ʿl-māʿi wa ʿl-barad (ie: O Allah, wash away my sins with ice and water and frost).”
اللهُمَّ اغْسِلْنِي مِنْ خَطَايَايَ بِالثَّلْجِ وَالْمَاءِ وَالْبَرَدِ "

Reported by Muslim in his Ṣaḥīḥ from Zuhayr b. Ḥarb from Jarīr, and also by way of ʿAbd al-Wāḥid b. Ziyād b. ʿUmārah.
رَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ، عَنْ زُهَيْرِ بْنِ حَرْبٍ، عَنْ جَرِيرٍ وَأَخْرَجاهُ مِنْ حَدِيثِ عَبْدِ الْوَاحِدِ بْنِ زِيَادٍ عَنْ عُمَارَةَ

al-Bayhaqī, Shuʿab al-ʾĪmān 4/492 #2863
البيهقي، شعب الإيمان ٤/٤٩٢ #٢٨٦٣
https://shamela.ws/book/10660/3220

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From Ibn ʿUmar (may Allah be pleased with him) that Allah's Messenger ﷺ said: “May Allah have mercy upon a man who prays four rakʿahs before al-ʿAṣr.”
عنِ ابن عُمرَ رضي الله عنهما عن النبي - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - قال: "رَحِمَ اللهُ امرَأً صلّى قبلَ العصرِ أربعاً".

Reported by Aḥmad, Abū Dāwūd, al-Tirmiḏī who said it was Ḥasan, Ibn Khuzaymah and Ibn Ḥibbān in their Ṣaḥīḥs.
رواه أحمد وأبو داود والترمذي وحسنه، وابن خزيمة وابن حبان في "صحيحيهما".

حسن

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Tarġīb wa al-Tarhīb 1/382 #588
محمد ناصر الدين الألباني، صحيح الترغيب والترهيب ١/٣٨٢ #٥٨٨
https://shamela.ws/book/179/382

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Section:
فَصْلٌ:

And they (Ahl al-Sunnah) along with these ʾuṣūl (ie: principles), enjoin the good and forbid evil, based upon al-Sharīʿah (ie: the legislative guidelines of the Qurʾān and the Sunnah).
ثُمَّ هُمْ مَعَ هَذِهِ الْأُصُولِ: يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنْ الْمُنْكَرِ عَلَى مَا تُوجِبُهُ الشَّرِيعَةُ.

They see the obligation of performing al-Ḥajj, wa ʿl-Jihād, Jumuʿah and the ʿĪd prayers alongside the Muslim ruler, whether they are righteous or rebellious and disobedient.
وَيَرَوْنَ إقَامَةَ الْحَجِّ وَالْجِهَادِ وَالْجُمَعِ وَالْأَعْيَادِ مَعَ الْأُمَرَاءِ أَبْرَارًا كَانُوا أَوْ فُجَّارًا

They work diligently to preserve the Muslim community,
وَيُحَافِظُونَ عَلَى الْجَمَاعَاتِ.

They deem it part of the religion to give naṣīḥah (ie: advice) to the ummah and believe wholeheartedly in the statement of the Messenger of Allah ﷺ,
وَيَدِينُونَ بِالنَّصِيحَةِ لِلْأُمَّةِ وَيَعْتَقِدُونَ مَعْنَى قَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ "

“The believer to another believer is like one solid structure, one part strengthening the other.” then he interlocked his fingers to demonstrate.
{الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا وَشَبَّكَ بَيْنَ أَصَابِعِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ}

And his statement: “The example of the believers in their love, mercy and kindness for one another is like one body.
وَقَوْلُهُ: " {مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ: كَمَثَلِ الْجَسَدِ

If one part aches then the rest of the body calls on each other with fervor and vigilance…”
إذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَرِ}

They exhort one another with patience in times of trial,
وَيَأْمُرُونَ بِالصَّبْرِ عِنْدَ الْبَلَاءِ

And with gratitude in the times of ease
وَالشُّكْرِ عِنْدَ الرَّخَاءِ

And with being content with al-qaḍāʾ (ie: the bitter and unpleasant obstacles that are decreed for them by Allah).
وَالرِّضَا بِمُرِّ الْقَضَاءِ

They call one another to exemplify good behavior and etiquettes in dealing with others.
وَيَدْعُونَ إلَى مَكَارِمِ الْأَخْلَاقِ وَمَحَاسِنِ الْأَعْمَالِ

And they believe in the statement of the Messenger, “The most complete of the believers in Īmān (faith) are those who have the best character.”
وَيَعْتَقِدُونَ مَعْنَى قَوْلِهِ: " {أَكْمَلُ الْمُؤْمِنِينَ إيمَانًا أَحْسَنُهُمْ خُلُقًا}.

They (Ahl al-Sunnah) consider it praiseworthy to join relations with those that cut them off and give to the one who withholds from giving (to them) and to pardon the one who transgressed against them.
وَيَنْدُبُونَ إلَى أَنْ تَصِلَ مَنْ قَطَعَك، وَتُعْطِيَ مَنْ حَرَمَك، وَتَعْفُوَ عَمَّنْ ظَلَمَك؛

They command one another to be kind to their parents, to keep family ties and to be good neighbors.
وَيَأْمُرُونَ بِبِرِّ الْوَالِدَيْنِ، وَصِلَةِ الْأَرْحَامِ وَحُسْنِ الْجِوَارِ

And to show kindness towards orphans and al-masākīn (ie: the needy),
وَالْإِحْسَانِ إلَى الْيَتَامَى وَالْمَسَاكِينِ

To the (needy) travelers and to show kindness to the servants.
وَابْنِ السَّبِيلِ وَالرِّفْقِ بِالْمَمْلُوكِ؛

They caution against arrogance and speaking about people excessively, whether rightfully, or without just cause.
وَيَنْهَوْنَ عَنْ الْفَخْرِ وَالْخُيَلَاءِ وَالْبَغْيِ وَالِاسْتِطَالَةِ عَلَى الْخَلْقِ بِحَقِّ أَوْ بِغَيْرِ حَقٍّ؛

They command one another to have the most excellent character and manners and caution against the most repugnant of them.
وَيَأْمُرُونَ بِمَعَالِي الْأَخْلَاقِ وَيَنْهَوْنَ عَنْ سَفْسَافِهَا وَكُلُّ مَا يَقُولُونَهُ أَوْ يَفْعَلُونَهُ مِنْ هَذَا أَوْ غَيْرِهِ:

They follow the Book and the Sunnah and their methodology is Islām, which Allah sent Muḥammad with.
فَإِنَّمَا هُمْ فِيهِ مُتَّبِعُونَ لِلْكِتَابِ وَالسُّنَّةِ. " وَطَرِيقَتُهُمْ " هِيَ دِينُ الْإِسْلَامِ الَّذِي بَعَثَ اللَّهُ بِهِ مُحَمَّدًا.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 3/158
ابن تيمية، مجموع الفتاوى ٣/١٥٨
https://shamela.ws/book/7289/1052

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Umm Ḥabībah (may Allah be pleased with her) reported that the Messenger ﷺ said: “Whoever regularly performs four rakʿahs before al-Dhuhr and four after it, Allah will forbid him to the Fire.”

حَدَّثَنَا بَكْرُ بْنُ سَهْلٍ الدِّمْيَاطِيُّ، ثنا عَبْدُ اللهِ بْنُ يُوسُفَ، ثنا يَحْيَى بْنُ حَمْزَةَ، عَنِ النُّعْمَانِ بْنِ الْمُنْذِرِ، عَنْ مَكْحُولٍ، عَنْ عَنْبَسَةَ بْنِ أَبِي سُفْيَانَ، عَنْ أُمِّ حَبِيبَةَ أَخْبَرَتْهُ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «مَنْ حَافَظَ عَلَى أَرْبَعِ رَكَعَاتٍ قَبْلَ الظُّهْرِ، وَأَرْبَعٍ بَعْدَهَا حَرَّمَهُ اللهُ عَلَى النَّارِ»

al-Ṭabarānī, al-Muʿjam al-Kabīr 23/233 #442
للطبراني، المعجم الكبير ٢٣/٢٣٣ #٤٤٢
https://shamela.ws/book/1733/23901

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ʿAlī b. al-Ḥasan b. Jada al-ʿAkbarī said: I saw Abū ʿl-Qāsim al-Ṭabarī in a dream and I said to him: “What has Allah done with you?”
قَالَ عَليّ بن الْحُسَيْن بن جدّ العُكبَري رَأَيْت هبة الله الطَّبَرِيّ فِي النّوم فَقلت مَا فعل الله بك

He said: “He has forgiven me.”
قَالَ غفر لي

I said: “For what reason?”
قلت بِمَاذَا

And it was as if he said in a word in a lowered, subdued voice: “The Sunnah.”
قَالَ كلمة خُفْيَة بالسُّنَّة

al-Ṣafdī, al-Wāfī bil-Wafāyāt 27/154
الصفدي، الوافي بالوفيات ٢٧/١٥٤
https://shamela.ws/book/6677/6862

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