Al-Ṭufayl b. Ubay b. Ka’b narrated that he used to come to ʿAbdullāh b. ʿUmar (may Allāh be pleased with him) and go with him to the market.
أَخْبَرَنَا أَبُو زَكَرِيَّا بْنُ أَبِي إِسْحَاقَ، قَالَ: أنا أَبُو الْحَسَنِ الطَّرَائِفِيُّ، قَالَ: نا عُثْمَانُ بْنُ سَعِيدٍ، قَالَ: نا الْقَعْنَبِيُّ، فِيمَا قَرَأَ عَلَى مَالِكٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ، أَنَّ الطُّفَيْلَ بْنَ أُبَيِّ بْنِ كَعْبٍ أَخْبَرَهُ، أَنَّهُ كَانَ يَأْتِي عَبْدَ اللهِ بْنَ عُمَرَ فَيَغْدُو مَعَهُ إِلَى السُّوقِ،

He said, “Whenever we went to the market, ʿAbdullāh b. ʿUmar would never pass a cheap goods merchant, a seller, a poor person or anyone else except that he would greet them with salāms.”
فَإِذَا غَدَوْنَا إِلَى السُّوقِ لَمْ يَمُرَّ عَبْدُ اللهِ عَلَى سَقَاطٍ وَلَا صَاحِبِ بَيْعِهِ، وَلَا مِسْكِينٍ وَلَا أَحَدٍ إِلَّا سَلَّمَ عَلَيْهِمْ،

He continued, “So I came to him one day and he asked me to go to the market with him.
قَالَ الطُّفَيْلُ: فَجِئْتُ عَبْدَ اللهِ بْنَ عُمَرَ يَوْمًا فَاسْتَتْبَعَنِي إِلَى السُّوقِ،

I said, ‘And what are you going to do at the market? You never stop to buy anything, you never ask about goods, you never price anything and you never sit in the market gatherings.'
قَالَ: فَقُلْتُ: وَمَا تَصْنَعُ بِالسُّوقِ؟ وَإِنَّهُ لَا تَقْفُ عَلَى الْبَيْعِ، وَلَا تَسْأَلُ عَنِ السِّلَعِ، وَلَا تَسُومُ بِهَا، وَلَا تَجْلِسُ فِي مَجَالِسِ السُّوقِ؟

And he continued, “Sit with us here and we can talk.”
قَالَ: وَأَقُولُ: اجْلِسْ بِنَا ههُنَا نَتَحَدَّثُ،

So he (Ibn 'Umar) said to me, ‘O Abū Baṭn (i.e. possessor of the belly; Al-Ṭufayl had a big belly)! We only go out for salāms, to greet those we meet.’’”
فَقَالَ لِي عَبْدُ اللهِ بْنُ عُمَرَ: \" يَا أَبَا بَطْنٍ - وَكَانَ الطُّفَيْلُ ذَا بَطْنٍ -، إِنَّمَا نَغْدُو مِنْ أَجْلِ السَّلَامِ نُسَلِّمُ عَلَى مَنْ لَقِينَا \"

al-Bayhaqī, Shu'ab al-Īmān #8411 11/204
أبو بكر البيهقي، شعب الإيمان #٨٤١١ ١١/٢٠٤
http://shamela.ws/browse.php/book-10660/page-8956

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 1/310
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ١/٣١٠
http://shamela.ws/browse.php/book-10495/page-1146

Imam al-Bukhārī, Adab al-Mufrad #1006 1/348
البخاري، الأدب المفرد #١٠٠٦ ١/٣٤٨
http://shamela.ws/browse.php/book-12991/page-1507

Imām An-Nawawī, Al-Adhkār #605 1/389
النووي، الأذكار #٦٠٥ ١/٣٨٩
http://shamela.ws/browse.php/book-13566/page-371

Mālik ibn Anas, Muwaṭṭaʾ #1764 2/961
مالك بن أنس، موطأ #١٧٦٤ ٢/٩٦١
http://shamela.ws/browse.php/book-1699/page-2502

Ibn ʿAbd al-Barr al-Namarī, Al-Istidhkār #1795 8/469
ابن عبد البر، الاستذكار #١٧٩٥ ٨/٤٦٩
http://shamela.ws/browse.php/book-1722/page-4004

Ibn Athir, Jāmi Al-'Usūl #4843 6/597
أبو الحسن ابن الأثير، جامع الأصول #٤٨٤٣ ٦/٥٩٧
http://shamela.ws/browse.php/book-25800/page-5064

Al-Mizzī, Tahdīb Kamal 13/389
المزي، جمال الدين، تهذيب الكمال في أسماء الرجال ١٣/٣٨٩
http://shamela.ws/browse.php/book-3722/page-6771

Abu 'Abdullāh al-Tabrīzī, Mishkāt Masābīh #4664 3/1322
أبو عبد الله التبريزي، مشكاة المصابيح #٤٦٦٤ ٣/١٣٢٢
http://shamela.ws/browse.php/book-8360/page-5537

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Sayyār reported from Riyāh who said:
عن سيار قال: حدثني رياح قال:

“A woman was mentioned to me, so I married her.
ذكرت لي امرأة فتزوجتها،

Whenever she finished praying 'Ishā, she would perfume herself, adorn herself with incense and wear her (fine) clothes;
فكانت إذا صلت العشاء الآخرة تطيبت وتدخنت ولبست ثيابها

Then she would approach me and ask: ”Do you have a need?“
ثم تأتيني فتقول: ألك حاجة؟

If I said yes,
فإن قلت: نعم،

She would stay with me.
كانت معي،

And if I said no,
وإن قلت: لا،

She would take off her (fine) clothes and stand up for (prayer) until the morning.
قامت فنزعت ثيابها ثم صفت بين قدميها حتى تصبح.

Riyāh said: ”By Allāh, she really delighted me."
قال رياح: ففحتني والله.

Ibn al-Jāwzī al-Hanbalī, Sifat as-Safwa 2/255
ابن الجوزي، صفة الصفوة ٢/٢٥٥
http://shamela.ws/browse.php/book-12031/page-1240

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Ibrāhīm ibn Adham became famous in a city,
اشْتهر ابْن أدهم بِبَلَد

So it was said that he can be found in the courtyard of so and so.
فَقيل هُوَ فِي الْبُسْتَان الْفُلَانِيّ

So the people entered the courtyard and began to circle the courtyard asking, ‘Where is Ibrāhīm ibn Adham?’
فَدخل النَّاس يطوفون وَيَقُولُونَ أَيْن إِبْرَاهِيم بن أدهم

So he joined the circle with them and began asking, ‘where is Ibrāhīm ibn Adham?’
فَجعل يطوف مَعَهم وَيَقُول أَيْن إِبْرَاهِيم بن أدهم

Ibn al-Jāwzī al-Hanbalī, al-Mudhish 1/400
ابن الجوزي، المدهش ١/٤٠٠
http://shamela.ws/browse.php/book-6940/page-387

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Baqīyah reported that Muḥammad b. Ziyâd said,
حَدَّثَنَا عَبْدَةُ قَالَ: حَدَّثَنَا بَقِيَّةُ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ قَالَ:

“I met [some of] the Salaf.
أَدْرَكْتُ السَّلَفَ،

They would live in one building with their families.
وَإِنَّهُمْ لَيَكُونُونَ فِي الْمَنْزِلِ الْوَاحِدِ بِأَهَالِيهِمْ،

One of them might receive guests,
فَرُبَّمَا نَزَلَ عَلَى بَعْضِهُمُ الضَّيْفُ،

And the cooking pot of another might be on the fire (with food being cooked).
وَقِدْرُ أَحَدِهِمْ عَلَى النَّارِ،

The host would take the pot to serve his guest,
فَيَأْخُذُهَا صَاحِبُ الضَّيْفِ لِضَيْفِهِ،

And the owner of the pot would find it had gone and would ask, “Who has taken the pot?”
فَيَفْقِدُ الْقِدْرَ صَاحِبُهَا فَيَقُولُ: مَنْ أَخَذَ الْقِدْرَ؟

The host would reply, “We have taken it for our guest.”
فَيَقُولُ صَاحِبُ الضَّيْفِ: نَحْنُ أَخَذْنَاهَا لِضَيْفِنَا،

The owner would say, “May Allâh bless it for you.” or something similar.
فَيَقُولُ صَاحِبُ الْقِدْرِ: بَارَكَ اللَّهُ لَكُمْ فِيهَا - أَوْ كَلِمَةً نَحْوَهَا

Baqîyah (one of the reporters) said, “Muḥammad said, ‘And it was the same when they baked bread; and they had only a wall of reeds separating them in those days.’”
قَالَ بَقِيَّةُ: وَقَالَ مُحَمَّدٌ: وَالْخُبْزُ إِذَا خَبَزُوا مِثْلُ ذَلِكَ، وَلَيْسَ بَيْنَهُمْ إِلَّا جُدُرُ الْقَصَبِ.

Baqîyah added, “And I remember seeing such times with Muḥammad b. Ziyâd and his friends.”
قَالَ بَقِيَّةُ: وَأَدْرَكْتُ أَنَا ذَلِكَ: مُحَمَّدَ بْنَ زِيَادٍ وَأَصْحَابَهُ

Al-Albānī: Sahīh (Authentic)

الألباني: صحيح

Imam al-Bukhārī, Adab al-Mufrad #739 1/257
البخاري، الأدب المفرد #٧٣٩ ١/٢٥٧
http://shamela.ws/browse.php/book-12991/page-1070

al-Bayhaqī, Shu'ab al-Īmān #10378 13/309
أبو بكر البيهقي، شعب الإيمان #١٠٣٧٨ ١٣/٣٠٩
http://shamela.ws/browse.php/book-10660/page-10943

Ya'qūb al-Fasawī, Al-Ma'rifah wat-Tārīkh 2/354
يعقوب بن سفيان الفسوي، المعرفة والتاريخ ٢/٣٥٤
http://shamela.ws/browse.php/book-12403/page-1073

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If the person yawns he should refrain from reciting until he finishes yawning,
ومنها أنه اذا تثاءب أمسك عن القراءة حتى ينقضي التثاؤب

Then he should recite.
ثم يقرأ

This was said by Mujāhid, and this is correct.
قال مجاهد وهو حسن

It is proven by what has been authenticated upon Abī Sa'īd Al Khudrī (may Allāh be pleased with him), he said that the Messenger of Allāh ﷺ said:
ويدل عليه ما ثبت عن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه وسلم:

“If one of you yawns then let him cover his mouth with his hand, because surely Satan will enter him.”
إذا تثاءب أحدكم فليمسك بيده على فمه فإن الشيطان يدخل

(Narrated by Muslim)
رواه مسلم

Imām An-Nawawī, Al-Tibyān al-Qurʾan 1/119
النووي، التبيان في آداب حملة القرآن ١/١١٩
http://shamela.ws/browse.php/book-1969/page-114

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“What is intended by the term Ahlus-Sunnah from the most affirmed of the three opposing views,
فَلَفْظُ \" أَهْلِ السُّنَّةِ \" يُرَادُ بِهِ مَنْ أَثْبَتَ خِلَافَةَ الْخُلَفَاءِ الثَّلَاثَةِ،

Is that that which enters into it is all of the groups with the exception of the Rāfidah.
فَيَدْخُلُ فِي ذَلِكَ جَمِيعُ الطَّوَائِفِ إِلَّا الرَّافِضَةَ،

And perhaps what is intended by it is the People of hadīth and the unadulterated Sunnah;
وَقَدْ يُرَادُ بِهِ أَهْلُ الْحَدِيثِ وَالسُّنَّةِ الْمَحْضَةِ،

So none enters into it except the one who affirms for Allāh the Exalted, the Attributes (that are befitting for Him),
فَلَا يَدْخُلُ فِيهِ إِلَّا مَنْ يُثْبِتُ الصِّفَاتِ لِلَّهِ تَعَالَى

And says that the Qur’ān is not created,
وَيَقُولُ: إِنَّ الْقُرْآنَ غَيْرُ مَخْلُوقٍ،

And that Allāh will be seen in the Hereafter;
وَإِنَّ اللَّهَ يُرَى فِي الْآخِرَةِ،

Affirms the Qadar,
وَيُثْبِتُ الْقَدْرَ،

And other than that from the affairs which are well known with Ahlul-hadīth was-Sunnah.”
وَغَيْرَ ذَلِكَ مِنَ الْأُصُولِ الْمَعْرُوفَةِ عِنْدَ أَهْلِ الْحَدِيثِ وَالسُّنَّةِ.

Ibn Taymiyyah, Minḥāj al-Sunnah al-Nabawīyyah 2/221
ابن تيمية، منهاج السنة النبوية ٢/٢٢١
http://shamela.ws/browse.php/book-927/page-778

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Ad-Dūrī narrated to us: 'Abdullāh bin Mūsā narrated to us: Abū Kibrān narrated to us: I heard ash-Sha'bī say:
وَأَخْبَرَنِي الدُّورِيُّ، قَالَ: ثَنَا عَبْدُ اللَّهِ بْنُ مُوسَى، قَالَ ثنا أَبُو كِبْرَانَ، قَالَ: سَمِعْتُ الشَّعْبِيَّ، يَقُولُ:

"Have love for the household and family of your Prophet ﷺ and do not be a Rāfidhī;
«حِبَّ أَهْلَ بَيْتِ نَبِيِّكَ، وَلَا تَكُنْ رَافِضِيًّا،

And act by the Qur'ān and do not be Harūrī (Khārijī);
وَاعْمَلْ بِالْقُرْآنِ، وَلَا تَكُنْ حَرُورِيًّا،

And know that whatever reaches you from good then it is from Allāh,
وَاعْلَمْ أَنَّ مَا أَتَاكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ،

And whatever reaches you from evil then it is from yourself,
وَمَا أَتَاكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ،

And do not be a Qadarī;
وَلَا تَكُنْ قَدَرِيًّا،

And obey the Imām,
وَأَطِعِ الْإِمَامَ،

Even if he is an Abyssinian slave.
وَإِنْ كَانَ عَبْدًا حَبَشِيًّا»

Abu Bakr ibn Al-Khallāl, As-Sunnah #8 1/79
أبي بكر بن الخلال، السنة #٨ ١/٧٩
http://shamela.ws/browse.php/book-1077/page-10

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Narrated Ibn `Abbas: The Prophet (ﷺ) said, "I have been ordered to prostrate on seven bones i.e. on the forehead along with the tip of the nose and the Prophet (ﷺ) pointed towards his nose, both hands, both knees and the toes of both feet and not to gather the clothes or the hair."

حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، قَالَ حَدَّثَنَا وُهَيْبٌ، عَنْ عَبْدِ اللَّهِ بْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ، رضى الله عنهما قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ عَلَى الْجَبْهَةِ ـ وَأَشَارَ بِيَدِهِ عَلَى أَنْفِهِ ـ وَالْيَدَيْنِ، وَالرُّكْبَتَيْنِ وَأَطْرَافِ الْقَدَمَيْنِ، وَلاَ نَكْفِتَ الثِّيَابَ وَالشَّعَرَ ‏"‌‏.‏

Imam al-Bukhārī, Ṣaḥīḥ al-Bukhārī #812 1/162
البخاري، صحيح البخاري #٨١٢ ١/١٦٢
http://shamela.ws/browse.php/book-1681/page-1471

Ibn Mājah, Sunan #883 1/286
ابن ماجه، سنن #٨٨٣ ١/٢٨٦
http://shamela.ws/browse.php/book-1198/page-1134

Imam al-Bukhārī, Ṣaḥīḥ al-Bukhārī #816 1/163
البخاري، صحيح البخاري #٨١٦ ١/١٦٣
http://shamela.ws/browse.php/book-1681/page-1479

Imam Muslim, Ṣaḥīḥ Muslim #490 1/354
صحيح مسلم #٤٩٠ ١/٣٥٤
http://shamela.ws/browse.php/book-1727/page-1300

An-Nasā'ī, Al-Sunan al-Ṣughrā #1097 2/209
للنسائي، السنن الصغرى #١٠٩٧ ٢/٢٠٩
http://shamela.ws/browse.php/book-829/page-1773

An-Nasā'ī, Al-Sunan al-Ṣughrā #1113 2/215
للنسائي، السنن الصغرى #١١١٣ ٢/٢١٥
http://shamela.ws/browse.php/book-829/page-1801

An-Nasā'ī, Al-Sunan al-Ṣughrā #1096 2/209
للنسائي، السنن الصغرى #١٠٩٦ ٢/٢٠٩
http://shamela.ws/browse.php/book-829/page-1771

Ibn Hajar al-'Asqalani, Bulugh al-Marām #295 1/88
ابن حجر العسقلاني، بلوغ المرام #٢٩٥ ١/٨٨
http://shamela.ws/browse.php/book-9111/page-296

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Question: The sister Umm 'Abdis Salām asks,
س: الأخت التي رمزت لاسمها بأم عبد السلام من القصب تقول في سؤالها:

“The person that prays in a chair due to his inability,
الإنسان الذي يصلي على الكرسي لعجزه هل

Is it obligatory that there be a difference between his rukū' and his sujūd from the standpoint of placement of the hands and bending of the back,
يجب أن يكون هناك فرق بين ركوعه وسجوده من ناحية وضع اليدين وانحناء الظهر، أم أن الأمر في هذا واسع. أرشدونا

May Allāh reward you with good?”
جزاكم الله خيرا؟

Answer: “It is obligatory for the one who prays sitting on the ground or in a chair to make his sujūd lower than his rukū',
ج: الواجب على من صلى جالسا على الأرض، أو على الكرسي، أن يجعل سجوده أخفض من ركوعه،

And it is the Sunnah to place his hands on his knees while in rukū;
والسنة له أن يجعل يديه على ركبتيه في حال الركوع،

As for sujūd then it is obligatory to place the hands on the ground if he is able,
أما في حال السجود فالواجب أن يجعلهما على الأرض إن استطاع،

If he is not able then his places them on his knees.
فإن لم يستطع جعلهما على ركبتيه،

This is based on what has been confirmed from the Prophet ﷺ
لما ثبت عن النبي صلى الله عليه وسلم أنه قال:

”I have been commanded to prostrate upon seven bones,
«أمرت أن أسجد على سبعة أعظم

The forehead,
الجبهة

And he pointed to his nose,
وأشار إلى أنفه

Both hands,
واليدين

Both knees,
والركبتين

And the toes on both feet’. (Aḥmad #2653, Al-Bukhārī #812, Muslim #490)
وأطراف القدمين» .

And whoever is not able to do this and he prays in a chair then there is no harm in this,
ومن عجز عن ذلك وصلي على الكرسي فلا حرج في ذلك،

Based on the statement of Allāh (Exalted be He),
لقول الله سبحانه:

‘And fear Allāh as much as you are able’. (At-Taghābun 64:16)
{فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ}

Also the statement of the Prophet ﷺ,
وقول النبي صلى الله عليه وسلم:

“If I give you a command then do as much of it as you are able to.” (Authenticity agreed upon)
«إذا أمرتكم بأمر فأتوا منه ما استطعتم» متفق على صحته.

Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz, Majmū’ al-Fatāwā 12/245
ابن باز، مجموع فتاوى ١٢/٢٤٥
http://shamela.ws/browse.php/book-21537/page-6338

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(Ar-Rabī') Ibn Subayh (al-Basrī) said:
وَقَالَ ابْنُ صُبَيْحٍ:

“A man complained to Al-Hasan al-Basrī about drought.
شَكَا رَجُلٌ إِلَى الْحَسَنِ الْجُدُوبَةَ

He said to him: ‘Seek Allāh’s forgiveness.’
فَقَالَ لَهُ: اسْتَغْفِرِ اللَّهَ.

Another man complained to him about poverty.
وَشَكَا آخَرُ إِلَيْهِ الْفَقْرَ

So he said to him: ‘Seek Allāh’s forgiveness.’
فَقَالَ لَهُ: اسْتَغْفِرِ اللَّهَ.

Another man said to him: ‘Supplicate to Allāh that He blesses me with a child.’
وَقَالَ لَهُ آخَرُ. ادْعُ اللَّهَ أَنْ يَرْزُقَنِي وَلَدًا،

He said to him: ‘Seek Allāh’s forgiveness.’
فَقَالَ لَهُ: اسْتَغْفِرِ اللَّهَ.

Another man complained to him that his garden was dry;
وَشَكَا إِلَيْهِ آخَرُ جَفَافَ بُسْتَانِهِ،

So he said to him: ‘Seek Allāh’s forgiveness.’
فَقَالَ لَهُ: اسْتَغْفِرِ اللَّهَ.

Thus we asked him about this (advice).
فَقُلْنَا لَهُ فِي ذَلِكَ؟

He said: ‘I did not say anything from my personal opinion,
فَقَالَ: مَا قُلْتُ مِنْ عِنْدِي شَيْئًا،

Verily Allāh the Exalted says in Sūrah Nuh:
إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي سُورَةِ\" نُوحٍ\":

{Ask forgiveness from your Lord, verily, He is Oft‑Forgiving; He will send rain to you in abundance. (And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers)}.’” [An-Nūh 71: 10-12]
اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً. يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً.

Imam Qurtubi, Tafṣīr al-Qurṭubī 18/302
القرطبي، شمس الدين، تفسير القرطبي ١٨/٣٠٢
http://shamela.ws/browse.php/book-20855/page-6878

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Qatādah reported:
أنبأنا ابْن الحصين نا أَبُو عَلِيّ بْن المذهب نا أَبُو حفص بْن شاهين ثنا مُحَمَّدُ بْنُ بَكْر بْن عَبْدِ الرزاق نا إبراهيم بْن فهد عَنْ إبراهيم بْن الحجاج الشامي ثنا شبيب بْن مهران عَنْ قتادة قَالَ

It was said to Anas (may Allāh be pleased with him): “There are a people who fall unconscious when the Qur'ān is recited to them”
قيل لأنس بْن مالك إِنَّ نَاسًا إذا قرىء عَلَيْهِمِ الْقُرْآنَ يُصْعَقُونَ

He replied: “That's an act of the Khawārij.”
فَقَالَ ذَاكَ فِعْلُ الْخَوَارِجِ.

Ibn al-Jāwzī al-Hanbalī, Talbīs Iblīs 1/226
ابن الجوزي، تلبيس إبليس ١/٢٢٦
http://shamela.ws/browse.php/book-11438/page-269

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On the authority of Anas (may Allāh be pleased with him), the Messenger of Allāh ﷺ said:
وَبِهِ عَنْ أَنَسٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ:

“There is no male or female slave (of Allāh) except that he/she has for him/herself three friends.
«مَا مِنْ عَبْدٍ إِلَّا وَلَهُ ثَلَاثَةُ أَخِلَّاءَ،

A friend that says: I am with you, take what you want and leave what you want. That is his/her wealth.
فَأَمَّا خَلِيلٌ، فَيَقُولُ: مَا أَنْفَقْتَ فَلَكَ، وَمَا أَمْسَكْتَ فَلَيْسَ لَكَ، فَذَاكَ مَالُهُ،

A friend that says: I am with you, when you arrive to the door of the King I will leave you. That is his/her servant(s) and family.
وَأَمَّا خَلِيلٌ، فَيَقُولُ: أَنَا مَعَكَ، فَإِذَا أَتَيْتَ بَابَ الْمَلِكِ تَرَكْتُكَ، فَذَاكَ أَهْلُهُ وَحَشَمُهُ،

A friend that says: I am with you whenever you enter and whenever you leave. That is his/her actions.”
وَأَمَّا خَلِيلٌ، فَيَقُولُ: أَنَا مَعَكَ حَيْثُ دَخَلْتَ، وَحَيْثُ خَرَجْتَ، فَذَاكَ عَمَلُهُ»

Authenticated by Al-Albānī

Al-Tabarānī, Al-Muj'am Al-Awsat #2518 3/72
للطبراني #٢٥١٨ ٣/٧٢
http://shamela.ws/browse.php/book-28171/page-2604

Al-Hākim al-Naysabūrī, Al-Mustadrak #1375 1/527
للحاكم، المستدرك على الصحيحين #١٣٧٥ ١/٥٢٧
http://shamela.ws/browse.php/book-2266/page-1389

Ibn Hajar al-'Asqalani, Al-Matālib al-'Ilmiyyah #3148 13/194
ابن حجر العسقلاني، المطالب العالية #٣١٤٨ ١٣/١٩٤
http://shamela.ws/browse.php/book-22804/page-4250

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Zirr (b. Hubaish) reported: I heard from Ubayy b. Ka'b a statement made by 'Abdullah b. Mas'ud in which he said: He who gets up for prayer (every night) during the year will hit upon Lailat-ul-Qadr. Ubayy said: By Allah, the One whom there is no diety worthy of worship besides that (Lailat-ul-Qadr) is in Ramadhan (He swore without reservation: ) By Allah, I know the night; it is the night on which the Messenger of Allah (ﷺ) commanded us to pray. It is that which precedes the morning of twenty-seventh and its indication is that the sun rises bright on that day without rays.

حَدَّثَنَا مُحَمَّدُ بْنُ مِهْرَانَ الرَّازِيُّ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنِي عَبْدَةُ، عَنْ زِرٍّ، قَالَ سَمِعْتُ أُبَىَّ بْنَ كَعْبٍ، يَقُولُ - وَقِيلَ لَهُ إِنَّ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ يَقُولُ مَنْ قَامَ السَّنَةَ أَصَابَ لَيْلَةَ الْقَدْرِ - فَقَالَ أُبَىٌّ وَاللَّهِ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ إِنَّهَا لَفِي رَمَضَانَ - يَحْلِفُ مَا يَسْتَثْنِي - وَوَاللَّهِ إِنِّي لأَعْلَمُ أَىُّ لَيْلَةٍ هِيَ ‏.‏ هِيَ اللَّيْلَةُ الَّتِي أَمَرَنَا بِهَا رَسُولُ اللَّهِ صلى الله عليه وسلم بِقِيَامِهَا هِيَ لَيْلَةُ صَبِيحَةِ سَبْعٍ وَعِشْرِينَ وَأَمَارَتُهَا أَنْ تَطْلُعَ الشَّمْسُ فِي صَبِيحَةِ يَوْمِهَا بَيْضَاءَ لاَ شُعَاعَ لَهَا ‏.‏

Imam Muslim, Ṣaḥīḥ Muslim #762 1/525
صحيح مسلم #٧٦٢ ١/٥٢٥
http://shamela.ws/browse.php/book-1727/page-2064

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“The hadīth of Ubayy ibn Ka‘b says that he used to swear that it (Laylatul Qadr) was the night of the 27th,
فِيهِ حَدِيثُ أُبَيُّ بْنُ كَعْبٍ أَنَّهُ كَانَ يَحْلِفُ أَنَّهَا لَيْلَةَ سَبْعٍ وَعِشْرِينَ

But this is one of multiple opinions concerning it.
وَهَذَا أَحَدُ الْمَذَاهِبِ فِيهَا

Most of the 'ulamā (scholars) are of the view that it is an unknown night among the last ten nights of Ramadān,
وَأَكْثَرُ الْعُلَمَاءِ عَلَى أَنَّهَا لَيْلَةً مُبْهَمَةً مِنَ الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ

And it is most likely to be on an odd-numbered night, and the most likely night is the night of the 27th,
وَأَرْجَاهَا أَوْتَارُهَا وَأَرْجَاهَا لَيْلَةَ سَبْعٍ وَعِشْرِينَ

Or the 23rd,
وَثَلَاثٍ وَعِشْرِينَ

Or the 21st.
وَإِحْدَى وَعِشْرِينَ

But the majority of them are of the opinion that it is a specific night that does not move.
وَأَكْثَرُهُمْ أَنَّهَا لَيْلَةٌ مُعَيَّنَةٌ لَا تَنْتَقِلُ

However, some scholars held that it does move (from one day to another).
وَقَالَ الْمُحَقِّقُونَ إِنَّهَا تَنْتَقِلُ

So in one year it may be the night of the 27th,
فَتَكُونُ فِي سَنَةٍ لَيْلَةَ سَبْعٍ وَعِشْرِينَ

And in another year it may be the night of the 23rd,
وَفِي سَنَةٍ لَيْلَةَ ثَلَاثٍ

And in another year it may be the night of the 21st,
وَسَنَةٍ لَيْلَةَ إِحْدَى

Or some other night,
وَلَيْلَةً أُخْرَى

And this is what is most apparent (more likely to be correct).
وَهَذَا أَظْهَرُ

In this way we may reconcile among the different ahadīth.”
وَفِيهِ جَمْعٌ بَيْنَ الْأَحَادِيثِ الْمُخْتَلِفَةِ فِيهَا

Imām An-Nawawī, Sharh Sahīh Muslim #762 6/43
النووي، شرح النووي على مسلم #٧٦٢ ٦/٤٣
http://shamela.ws/browse.php/book-1711/page-1219

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If a ruler of a land is a disbeliever,
وإذا فرضنا -على التقدير البعيد- أن ولي الأمر كافر،

Does this mean we can incite the people’s hearts against him causing rebellion,
فهل يعني ذلك أن نوغر صدور الناس عليه حتى يحصل التمرد،

Chaos,
والفوضى،

And killing?
والقتال؟!

No! This is wrong!
لا، هذا غلط،

There is no doubt in that!
ولا شك في ذلك،

It’s impossible for benefit to come about by this way!
فالمصلحة التي يريدها هذا لا يمكن أن تحصل بهذا الطريق،

Rather, terrible results would occur!
بل يحصل بذلك مفاسد عظيمة؛

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Liqā al-Bāb al-Maftuh 128/6
ابن عثيمين، لقاء الباب المفتوح ١٢٨/٦
http://shamela.ws/browse.php/book-7687/page-3646

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“You will not reach humility until you accept the truth from who you love and who you hate,
لَا تَصِحُّ لَكَ دَرَجَةُ التَّوَاضُعِ حَتَّى تَقْبَلَ الْحَقَّ مِمَّنْ تُحِبُّ وَمِمَّنْ تُبْغِضُ

And you accept it from your enemy like your ally.”
فَتَقْبَلُهُ مِنْ عَدُوِّكَ كَمَا تَقْبَلُهُ مِنْ وَلِيِّكَ.

Ibn Qayyim, Madārij as-Sālikīn 2/321
ابن القيم، مدارج السالكين بين منازل إياك نعبد وإياك نستعين ٢/٣٢١
http://shamela.ws/browse.php/book-8370/page-815

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“I do not permit grouping and partisanship based on the religion.
فأنا لا أرى التكتُّل والتحزب الديني،

I see it wājib (obligatory) to wipe out these groups.”
وأرى أنه يجب محو هذه الأحزاب

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Liqā al-Bāb al-Maftuh 45/15
ابن عثيمين، لقاء الباب المفتوح ٤٥/١٥
http://shamela.ws/browse.php/book-7687/page-1446

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“Allāh Loves speech with knowledge and justice,
وَاَللَّهُ يُحِبُّ الْكَلَامَ بِعِلْمِ وَعَدْلٍ

And giving everyone his due right,
وَإِعْطَاءَ كُلِّ ذِي حَقٍّ حَقَّهُ

And putting people in their correct places.”
وَتَنْزِيلَ النَّاسِ مَنَازِلَهُمْ.

Ibn Taymiyyah, Majmū’ al-Fatāwā 12/205
بن تيمية، مجموع الفتاوى ١٢/٢٠٥
http://shamela.ws/browse.php/book-7289/page-6248

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'Abdullāh ibn Aḥmad ibn Hanbal reported that his father (Imām Aḥmad) said:
أَنْبَأَنَا مُحَمَّد بْن أبي الصقر حَدَّثَنَا هبة اللَّه الشيرازي حَدَّثَنَا عَلِيّ بْن طلحة أَخْبَرَنَا سليمان الطبراني حَدَّثَنَا عَبْد اللَّه بْن أَحْمَد حَدَّثَنَا أبي قَالَ:

“The graves of Ahl Al-Sunnah who committed major sins are gardens (from Paradise),
قبور أهل السنة من أهل الكبائر روضة

Whilst the graves of the heretics (adherents of Bid’ah) who were ascetics are pits (from the Fire).
وقبور أهل البدعة من الزهاد حفرة

The sinners from Ahl Al-Sunnah are the Awliyâ` (beloved or allies) of Allâh,
فساق أهل السنة أولياء اللَّه

Whereas the people of Zuhd (ascetics) of Ahl Al-Bid’ah are the enemies of Allâh.”
وزهاد أهل البدعة أعداء اللَّه.

Ibn Abī Yalā, Tabaqāt al-Hanābilah 1/184
ابن أبي يعلى، طبقات الحنابلة ١/١٨٤
http://shamela.ws/browse.php/book-9543/page-182

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Imām Mālik (may Allāh have mercy on him) said:
وَقَالَ أَشْهَبُ، سَمِعْتُ مَالِكًا رَحِمَهُ اللَّهُ يَقُولُ:

“The truth is only one;
«مَا الْحَقُّ إِلَّا وَاحِدٌ،

Two differing positions cannot both be correct.”
قَوْلَانِ مُخْتَلِفَانِ لَا يَكُونَانِ صَوَابًا جَمِيعًا

Ibn ʿAbd al-Barr al-Namarī, Jāmi Bayān al-'Ilm wa Fadluhu #1754 2/922
ابن عبد البر، جامع بيان العلم وفضله #١٧٥٤ ٢/٩٢٢
http://shamela.ws/browse.php/book-22367/page-1160

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Al-Awzā'ī reported that Imām Az-Zuhrī said:
أَخْبَرَنَا أَبُو الْمُغِيرَةِ، حَدَّثَنَا الْأَوْزَاعِيُّ، عَنْ يُونُسَ بْنِ يَزِيدَ، عَنِ الزُّهْرِيِّ قَالَ:

Those who preceded from our scholars would say:
\" كَانَ مَنْ مَضَى مِنْ عُلَمَائِنَا يَقُولُونَ:

“Clinging to the Sunnah is salvation.”
الِاعْتِصَامُ بِالسُّنَّةِ نَجَاةٌ

ad-Dārimī, Sunan #97 1/230
الدارمي، سنن #٩٧ ١/٢٣٠
http://shamela.ws/browse.php/book-21795/page-118

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