al-Imām al-Bukhārī, may Allah have mercy on him said in Tārīkh al-Kabīr 8/18:
قال الإمام البخاري رحمه الله في «التاريخ الكبير» (ج 8ص 81):

Nuʿmān b. Thābit, (also known as) Abū Ḥanīfah al-Kūfī,
نعمان بن ثابت أبو حنيفة الكوفي

mawlá of Banū Taym Allah b. Thaʿlabah.
مولى لبني تيم الله بن ثعلبة،

He was narrated from by ʿAbbād b. al-ʿAwwām, Ibn al-Mubārak, Hushaym, Wakīʿ, Muslim b. Khālid, Abū Muʿāwiyah, and al-Muqrī.
روى عنه عباد بن العوام وابن المبارك وهشيم ووكيع، ومسلم بن خالد وأبو معاوية والمقري

He was a Murjīʿ (ie: had innovated beliefs with regards to al-īmān).
كان مرجئاً،

They were silent about him (ie: he was abandoned), as well as his opinions and his ḥadīth.
سكتوا عنه وعن رأيه وعن حديثه

Muqbil b. Hādī al-Wādiʿī, Nashr al-Saḥīfah fi ḏikr ʿl-Ṣaḥīḥ min aqwāl Aʿimmah ʿl-Jarḥ wa ʿl-Taʿdil fī Abī Ḥanīfah 1/374
مقبل بن هادي الوادعي، نشر الصحيفة في ذكر الصحيح من أقوال أئمة الجرح والتعديل في أبي حنيفة ١/٣٧٤
https://shamela.ws/book/96868/382

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

The chapter of the view that: it is obligatory to follow what the Aʿimmah of the Salaf initiated as a tradition in terms of al-ijmāʿ wa ʿl-ikhtilāf (ie: consensus and differences of opinion) and that it is not permissible to depart from [the consensus and differences].
بَابُ الْقَوْلِ فِي أَنَّهُ يَجِبُ اتِّبَاعُ مَا سَنَّهُ أَئِمَّةُ السَّلَفِ مِنَ الْإِجْمَاعِ وَالْخِلَافِ، وَأَنَّهُ لَا يَجُوزُ الْخُرُوجُ عَنْهُ

(For example) if al-Ṣaḥābah (ie: the Companions) differed in an issue by having two opinions,
إِذَا اخْتَلَفَ الصَّحَابَةُ فِي مَسْأَلَةٍ عَلَى قَوْلَيْنِ،

then that generation died out while upon [those two opinions],
وَانْقَرَضَ الْعَصْرُ عَلَيْهِ،

it is not permissible for al-tābiʿīn (ie: the students of the Companions) to be unanimous about one of the two opinions.
لَمْ يَجُزْ لِلتَّابِعِينَ أَنَّ يَتَّفِقُوا عَلَى أَحَدِ الْقَوْلَيْنِ،

For if they did that, it would not erase the difference of opinion between al-Ṣaḥābah.
فَإِنْ فَعَلُوا ذَلِكَ لَمْ يَزُلْ خِلَافُ الصَّحَابَةِ

The proof for it is that al-Ṣaḥābah were unanimous about the permissibility of adopting either one of the two opinions and [they were unanimous about] the invalidity of anything aside from [those two opinions].
وَالدَّلِيلُ عَلَيْهِ أَنَّ الصَّحَابَةَ أَجْمَعَتْ عَلَى جَوَازِ الْأَخْذِ بِكُلِّ وَاحِدٍ مِنَ الْقَوْلَيْنِ، ، وَعَلَى بُطْلَانِ مَا عَدَا ذَلِكَ،

So if al-tābiʿūn arrived at the view by means of prohibiting one of the two, that is not permissible and it is a breach of the consensus [of the Companions].
فَإِذَا صَارَ التَّابِعُونَ إِلَى الْقَوْلِ بِتَحْرِيمِ أَحَدِهِمَا، لَمْ يَجُزْ ذَلِكَ، وَكَانَ خَرْقًا لِلْإِجْمَاعِ،

This is similar to if al-Ṣaḥābah differed regarding an issue by having two opinions,
وَهَذَا بِمَثَابَةِ مَا لَوِ اخْتَلَفَتِ الصَّحَابَةُ فِي مَسْأَلَةٍ عَلَى قَوْلَيْنِ،

and their generation died out,
وَانْقَرَضَ الْعَصْرُ عَلَيْهِ،

then it is not permissible for al-tābiʿīn to come up with a third opinion since the difference of opinion [of the Companions] over two opinions is a consensus on the invalidity of any other opinion besides the two.
فَإِنَّهُ لَا يَجُوزُ لِلتَّابِعِينَ إِحْدَاثُ قَوْلٍ ثَالِثٍ، لِأَنَّ اخْتِلَافَهُمْ عَلَى قَوْلَيْنِ إِجْمَاعٌ عَلَى إِبْطَالِ كُلِّ قَوْلٍ سِوَاهُمَا،

Just as their consensus on a single view is a consensus on the invalidity of any other opinion aside from it.
كَمَا أَنَّ إِجْمَاعَهُمْ عَلَى قَوْلٍ إِجْمَاعٌ عَلَى إِبْطَالِ كُلِّ قَوْلٍ سِوَاهُ،

So just as it is not permissible to come up with a second opinion when they have agreed on a single opinion, it is not permissible to come up with a third opinion when they reached consensus on two opinions.
فَكَمَا لَمْ يَجُزْ إِحْدَاثُ قَوْلٍ ثَانٍ فِيمَا أَجْمَعُوا فِيهِ عَلَى قَوْلٍ لَمْ يَجُزْ إِحْدَاثُ قَوْلٍ ثَالِثٍ فِيمَا أَجْمَعُوا فِيهِ عَلَى قَوْلَيْنِ

al-Khaṭīb al-Baġdādī, al-Faqīh wa ʾl-Mutafaqqih 1/435
الخطيب البغدادي، الفقيه والمتفقه ١/٤٣٥
https://shamela.ws/book/13048/557

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

The noble Shaykh was asked: “I love you for the sake of Allah,
السؤال فضيلة الشيخ: إني أحبك في الله،

I hope that you can explain to me the ruling on buying videos if there are cartoons in them,
وأرجو أن تبين لي حكم شراء أفلام الفيديو إذا كان يوجد فيها رسوم متحركة،

noting that these cartoons are for a good purpose and benefit children.
مع أن هذه الرسوم هادفة ونافعة للأطفال،

And is the ruling different if the images are static (not moving) or animated (moving), or not?”
فهل يختلف الحكم بين الصور الحقيقة والمتحركة أم لا؟

Answer: I say, may Allah love the one who loves us.
الجواب أقول: أحبه الله الذي أحبنا فيه،

With regard to these movies which contain beneficial material, and benefit children and keep them away from things that are worse than them,
وهذه الأفلام التي فيها أشياء نافعة تنفع الصغار وتصدهم عن شر منها؛

if there is no other alternative, then undoubtedly they are less serious than indecent movies,
إذا كان لا بد فلا شك أنها أهون من الأفلام الخليعة،

and rukhṣa (ie: concessions) are granted for children with regard to leisure and play that are not granted to adults.
والصغير يرخص له في اللهو واللعب ما لا يرخص للكبير،

Hence the Prophet (ﷺ and his family) granted a rukhṣa to ʿĀʿishah (may Allah be pleased with her) allowing her to play with dolls,
ولهذا رخص النبي صلى الله عليه وعلى آله وسلم لعائشة رضي الله عنها أن تلعب بالبنات؛

because he married her when she was young.
لأنه تزوجها وهي صغيرة،

When he married her she was six years old,
كان عمرها حين تزوجها ست سنوات،

and he consummated the marriage with her when she was nine years old,
وبنى بها ولها تسع سنوات،

and he (ﷺ) was the best of people to his family.
وكان عليه الصلاة والسلام خير الناس لأهله،

He would allow her to play with these toys.
كان يمكنها من أن تلعب بهذه اللعب،

Thus a rukhṣa is granted to children that is not granted to adults.
فيرخص للصغار ما لا يرخص للكبار،

So if a person buys movies which entertain children and do not contain any ḥarām elements,
فإذا اشترى الإنسان أفلاماً تكون فيها تسلية للصغار وليس فيها شيء محرم

there is nothing wrong with that.
فهذا لا بأس به.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, al-Liqāʾ al-Shahrī 47/20
ابن عثيمين، اللقاء الشهري ٤٧/٢٠
https://shamela.ws/book/7686/1312

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

As for what some of them mention so unrestrictedly that the ruling of the tafsīr of al-Ṣaḥābah (ie: the Companions) is that it is marfūʿ (ie: takes the ruling that it is treated as if it came from the Messenger ﷺ),
أما إطلاقُ بَعضهم أن تفسير الصحابةِ له حُكم المرفوع،

and that what a Ṣaḥābī says that is unknowable through al-raʿī (ie: opinion) is also considered to be marfūʿ, then this is a generalization that is not jayyid (ie: very good).
وأن مايقوله الصحابي، مما لا مجال فيه للرأي، مرفوعا حكما كذلك، فإنه إطلاقٌ غير جيد،

This is because al-Ṣaḥābah often performed ijtihād in the tafsīr of the Qurʾān,
لأن الصحابةِ اجتهدوا كثيرا في تفسير القرآن،

differing thereupon,
فاختلفوا،

and they would give judgments according to what they saw in the general meanings of the [texts of the] Sharīʿah, applying them to al-furūʿ wa ʿl-masāʿil (ie: subsidiary issues of the religion).
وأفتوا بما يَرونه من عمومات الشريعة تطبيقاً على الفروع والمسائل.

And many people assume that [such statements] are those which are impossible to know through al-raʿī (ie: and thus that they must have heard them from the Prophet ﷺ).
ويَظُن كثيرٌ من الناس أن هذا مما لامجال للرأي فيه.

And as for what some of the Ṣaḥābah relate concerning reports of the previous nations,
وأما ما يحكيه بعض الصحابة من أخبار الأمم السابقة،

then this also is not to be given the ruling of being marfūʿ,
فإنه لايعطي حكم المرفوع أيضا،

because many of them (may Allah be pleased with them), would narrate Isrāʿilliyyāt from the Ahl al-Kitāb (ie: people of the Book),
لأن كثيرا منهم رضي الله عنهم كان يروي الإسرائيليات عن أهل الكتاب،

simply for reasons of reminding and exhortation,
على سبيل الذكرى والموعظة،

not because they actually believed their authenticity,
لا بمعنى أنهم يعتقدون صحتها،

or that they would consider it allowed for such reports to be attributed to the Messenger of Allah ﷺ.
أو يستجيزون نسبتها إلى رسول الله صلى الله عليه وسلم،

Far be them from doing so, and never would they.
حاشا وكلا.

Aḥmad Shākir, al-Bāʿith ʿl-Ḥathīth 1/130
أحمد شاكر، الباعث الحثيث ١/١٣٠
https://shamela.ws/book/150481/138

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

Q8: “Is it possible to work with the [Rāfīḍah Shīʿah] in order to attack the outside enemy; like the communists and other than them?”
س8: وهل يمكن التعامل معهم لضرب العدو الخارجي كالشيوعية وغيرها؟.

A8: I do not see that as being possible,
ج8: لا أرى ذلك ممكنا،

rather it is obligatory upon the people of Sunnah to unite and become one nation, one body.
بل يجب على أهل السنة أن يتحدوا وأن يكونوا أمة واحدة وجسدا واحدا

It is obligatory upon [Ahl al-Sunnah] to call the Rāfīḍah to adhere to what the Book of Allah and Sunnah of His Messenger of Allah ﷺ substantiate of truth.
وأن يدعوا الرافضة أن يلتزموا بما دل عليه كتاب الله وسنة الرسول صلى الله عليه وسلم من الحق،

If they adhere to that, then they have become our brothers and it is then obligatory upon us to cooperate with them.
فإذا التزموا بذلك صاروا إخواننا وعلينا أن نتعاون معهم،

As for if they [the Rāfīḍah Shīʿah] persist upon what they are upon from,
أما ما داموا مصرين على ما هم عليه

hatred for the Companions,
من بغض الصحابة

cursing the companions except a small number of them;
وسب الصحابة إلا نفرا قليلا

cursing [Abū Bakr] al-Ṣiddīq and ʿUmar,
وسب الصديق وعمر

worshipping Ahl al-Bayt (ie: the family of the Prophet ﷺ) like ʿAlī, may Allah be pleased with him,
وعبادة أهل البيت كعلي - رضي الله عنه -

Fāṭimah, al-Ḥasan, al-Ḥusayn, their belief in their 12 Imāms that they are infallible and that they know al-ġayb (ie: the unseen).
وفاطمة والحسن والحسين، واعتقادهم في الأئمة الاثنتي عشرة أنهم معصومون وأنهم يعلمون الغيب؛

Then all of this is from the most false of falsehoods and all of this opposes what Ahl al-Sunnah Wal-Jamāʿah are upon.
كل هذا من أبطل الباطل وكل هذا يخالف ما عليه أهل السنة والجماعة.

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz, Majmūʿ al-Fatāwá 5/157
عبد العزيز ابن باز، مجموع فتاوى ٥/١٥٧
https://shamela.ws/book/21537/2130

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

Ṣadaqah said: I heard Sulaymān al-Taymī saying:
قَالَ ضمرة، عن صدقة: سمعت التيمي وهو يَقُولُ:

If I were asked, “Where is Allah?”
لَوْ سُئِلْتُ أَيْنَ عَرْشُ اللَّهِ؟

I would say, “Above the heaven”.
لَقُلْتُ: فِي السَّمَاءِ،

And if it said, “Where was the Throne before the Heaven?”
فَلَوْ قِيلَ: فَأَيْنَ كَانَ عَرْشُهُ قَبْلَ السَّمَاءِ؟

I would say, “Over the water.”
قُلْتُ: عَلَى الْمَاءِ،

And if it is said, “Where was the Throne before the water?”
فَإِنْ قِيلَ لِي: أَيْنَ كَانَ عَرْشُهُ قَبْلَ الْمَاءِ؟

I would say, “I do not know.”
قُلْتُ: لا أَدْرِي.

al-Ḏahabī, Tārīkh al-Islām 3/879
الذهبي، تاريخ الإسلام ٣/٨٧٩
https://shamela.ws/book/35100/4265

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

Ibn Taymiyyah
ابن تيمية

al-Shaykh, al-Imām, al-ʿAllāmah,
الشيخ الإمام العلامة

al-Ḥāfidh (ie: the great memorizer), al-Nāqid (ie: the Skilled Critic),
الحافظ الناقد

al-Faqīh, al-Mujtahid,
الفقيه المجتهد

al-Mufassir, the Proficient, the Knowledge of al-zuhād (ie: the Ascetics), the outstanding phenomenon of al-ʿAṣr (ie: the era),
المفسر البارع شيخ الإسلام علم الزهاد نادرة العصر،

Taqī al-Dīn Abū ʿl-ʿAbbās Aḥmad b. al-Muftī Shihāb ud-Dīn ʿAbd al-Ḥalīm,
تقي الدين أبو العباس أحمد ابن المفتي شهاب الدين عبد الحليم

the son of the Imām al-Mujtahid Shaykh al-Islām Majd al-Dīn ʿAbd al-Salām b. Abī ʿl-Qāsim al-Ḥarrānī who was also one of the great scholars.
ابن الإمام المجتهد شيخ الإسلام مجد الدين عبد السلام بن عبد الله بن أبي القاسم الحراني أحد الأعلام

al-Ḏahabī, Taḏkirah al-Ḥuffādh 4/192 #1175
الذهبي، تذكرة الحفاظ ٤/١٩٢ #١١٧٥
https://shamela.ws/book/1583/986

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

ʿAbd Allah b. Aḥmad said: I heard my father saying, “The ḥadīth of Abū Ḥanīfah are ḍaʿīf (ie: weak), and his opinions are ḍaʿīf.”

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ قَالَ: سَمِعْتُ أَبِي يَقُولُ: حَدِيثُ أَبِي حَنِيفَةَ ضَعِيفٌ، وَرَأْيُهُ ضَعِيفٌ.

al-ʿUqaylī, al-Ḍuʿafāʾ al-Kabīr 4/268
العقيلي، الضعفاء الكبير ٤/٢٦٨
https://shamela.ws/book/13041/4011

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

The noble Shaykh was asked: “Many toys contain images of animate beings drawn by hand,
سئل فضيلة الشيخ: كثير من الألعاب تحوي صورًا مرسومة باليد

and the purpose behind them is usually to educate the child, such as those that are found in talking books.
لذوات الأرواح والهدف منها غالبًا التعليم مثل هذه الموجودة في الكتاب الناطق

Is that permissible?”
فهل هي جائزة؟

He replied: “If that is for the purpose of entertaining children, then the scholars who permitted toys for children also permitted such images,
فأجاب بقوله: إذا كانت لتسلية الصغار فإن من أجاز اللعب للصغار يجيز مثل هذه الصور،

on the grounds that these images are not exactly like the images in which Allah created the creatures that are depicted, as is clear from what I see before me,
وأما من منع هذه الصور على أن هذه الصور ليست أيضًا مطابقة للصورة التي خلق الله عليها هذه المخلوقات المصورة كما يتضح مما هو أمامي.

So the matter is not that serious.”
والخطب في هذا سهل.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Majmūʿ al-Fatāwá wa Rasāʿil 2/279 #332
ابن عثيمين، مجموع فتاوى ورسائل ٢/٢٧٩ #٣٣٢
https://shamela.ws/book/12293/554

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

Isḥāq b. Ismāʿīl narrated to us: Wakīʿ narrated, from al-Aʿmash, from Munḏir al-Thawrī, who narrated that al-Rabīʿ b. Khuthaym told his family: “Prepare Khabīṣan (ie: a type of food) for me.”
حَدَّثَنَا إِسْحَاقُ بْنُ إِسْمَاعِيلَ، قَالَ: حَدَّثَنَا وَكِيعٌ، عَنِ الْأَعْمَشِ، عَنْ مُنْذِرٍ الثَّوْرِيِّ، عَنِ الرَّبِيعِ بْنِ خُثَيْمٍ، أَنَّهُ قَالَ لِأَهْلِهِ: «اصْنَعُوا لَنَا خَبِيصًا»،

They made it for him.
فَصَنَعُوهُ،

Then he called over a man who was mentally disabled.
فَدَعَا رَجُلًا كَانَ بِهِ خَبْلٌ،

Rabīʿ started to feed him, until saliva was flowing from (the man's) mouth.
فَجَعَلَ رَبِيعٌ يُلْقِمَهُ وَلُعَابُهُ يَسِيلُ،

His family told him: “We went through the trouble of making this for you and you feed him?
فَقَالَ أَهْلُهُ: تَكَلَّفْنَاهُ وَصَنَعْنَاهُ، ثُمَّ أَطْعَمْتَ هَذَا؟

He does not even know what he is eating (due to his mental condition).”
مَا يَدْرِي هَذَا مَا يَأْكُلَ

Rabīʿ said: “But Allah knows.”
قَالَ رَبِيعٌ: « لَكِنَّ اللَّهَ يَدْرِي»

Ibn Abī ʾl-Dunyā, al-Jawʿ 1/81 #108
ابن أبي الدنيا، الجوع ١/٨١ #١٠٨
https://shamela.ws/book/9306/165

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

To have faith and trust that Allah descends to the lowest heaven every night.
بَابُ الْإِيمَانِ وَالتَّصْدِيقِ بِأَنَّ اللَّهَ عَزَّ وَجَلَّ يَنْزِلُ إِلَى سَمَاءِ الدُّنْيَا كُلَّ لَيْلَةٍ

Muḥammad b. al-Ḥusayn may Allah have mercy on him said:
قَالَ مُحَمَّدُ بْنُ الْحُسَيْنِ رَحِمَهُ اللَّهُ:

al-īmān (ie: faith) in this is wājib (ie: obligatory),
الْإِيمَانُ بِهَذَا وَاجِبٌ،

and it is not allowed for al-ʿāqil (ie: the intelligent Muslim) to say, “How does he descend?”
وَلَا يَسَعُ الْمُسْلِمُ الْعَاقِلُ أَنْ يَقُولَ: كَيْفَ يَنْزِلُ؟

And none would answer this except al-Muʿtazilah (for example: the saying of some, that His command descends, and the saying of others that His Angels descend, etc).
وَلَا يَرُدُّ هَذَا إِلَّا الْمُعْتَزِلَةُ

As for Ahl al-ḥaq (ie: the people of truth), then they say: “al-īmān in this is obligatory without asking how.”
وَأَمَّا أَهْلُ الْحَقِّ فَيَقُولُونَ: الْإِيمَانُ بِهِ وَاجِبٌ بِلَا كَيْفٍ،

Because the narrations are authentic to the Messenger ﷺ – that “Allah the Mighty and Majestic descends to the lowest heaven every night.”
لِأَنَّ الْأَخْبَارَ قَدْ صَحَّتْ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَنَّ اللَّهَ عَزَّ وَجَلَّ يَنْزِلُ إِلَى السَّمَاءِ الدُّنْيَا كُلَّ لَيْلَةٍ»

And the ones who transmitted this narration to us are the ones that transmitted the rules of the lawful and prohibited,
وَالَّذِينَ نَقَلُوا إِلَيْنَا هَذِهِ الْأَخْبَارَ هُمُ الَّذِينَ نَقَلُوا إِلَيْنَا الْأَحْكَامَ مِنَ الْحَلَالِ وَالْحَرَامِ،

the knowledge of al-ṣalāh wa ʿl-zakāh wa ʿl-ṣiyām (ie: fasting), wa ʿl-ḥajj, wa ʿl-jihād.
وَعِلْمَ الصَّلَاةِ، وَالزَّكَاةِ، وَالصِّيَامِ، وَالْحَجِّ، وَالْجِهَادِ،

So just as the scholars accepted these from them then like this they accepted from them these Sunan.
فَكَمَا قَبِلَ الْعُلَمَاءُ عَنْهُمْ ذَلِكَ كَذَلِكَ قَبِلُوا مِنْهُمْ هَذِهِ السُّنَنَ،

They said, “The one who opposed these is horribly misguided” – warning him and warning against him.
وَقَالُوا: مَنْ رَدَّهَا فَهُوَ ضَالٌّ خَبِيثٌ، يَحْذَرُونَهُ وَيُحَذِّرُونَ مِنْهُ

al-Ājurrī, al-Sharīʿah 3/1126
الآجري، الشريعة ٣/١١٢٦
https://shamela.ws/book/13035/799

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

If the Muslims resorted to boycotting the disbelieving countries,
لو أن المسلمين اتخذوا سلاح المقاطعة للدول الكافرة،

Do you think that the disbelieving countries would submit from it or not?
فهل تظنون أن الدول الكافرة تخضع أو لا تخضع؟

They would submit to it, even against their will.
تخضع رغما على أنوفها،

What keeps their employees and factories busy, except the consumption by the Muslims of what they produce?
ما الذي يشغل عمالهم ما الذي يشغل مصانعهم؟ إلا استهلاك المسلمين لما يصنعونه،

Who funds them with oil and the like except the Muslims?
من الذي يمولهم بالبترول وغيره إلا المسلمون،

By Allah if we boycotted them economically, not to mention politically they would have complied.
والله لو قاطعناهم اقتصاديا دعنا من سياسيا لاستجابوا،

Is it not the case that the Western nations wage wars through the economy now?
أليست الآن الدول الغربية تحارب من تحارب بالاقتصاد،

What have they done to al-ʿIrāq, have they not tightened the noose on it?
ماذا فعلوا بالعراق أليس ضيقوا عليه الآن الخناق…

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Tafsīr al-Qurʾān al-Karīm 2/10
ابن عثيمين، تفسير القرآن الكريم ٢/١٠
https://alathar.net/home/esound/index.php?op=codevi&coid=212159

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

I believe they (the Muslims) are negligent. They allowed these disbelievers to wreak havoc on Earth whilst they (the Muslims) remain silent.
وأرى أنهم مقصرون وأنهم تركوا هؤلاء الكفار يعيثون في الأرض فسادا وهم ساكتون،

And if you reflect on this you will find this to be in reality negligence on the part of the Muslims.
وأنتم لو فكرتم لوجدتم هذا حقيقة تقصير من المسلمين.

And the Muslims, there is no might nor strength except with Allah, they are {deaf, dumb, and blind so they have no understanding} [2:171]
ثم المسلمين لا حول ولا قوة إلا بالله صم بكم عمي فهم لا يعقلون،

Presently they are trying to reconcile with al-Yahūd (ie: the Jews),
الآن يحاولون الصلح مع اليهود،

And what have al-Yahūd done to the Lebanese?
وماذا صنعت اليهود باللبنانيين؟

They expel (the Muslims) from their homes and kill them, then they say: “Come to the table for reconciliation.”
تطردهم من ديارهم تقتلهم ويقولون تعالوا على مائدة الصلح،

Where is the reconciliation?
وين الصلح؟

Then the Jewish leaders also declare that al-Quds (ie: Jerusalem) will always be the capital of al-Yahūd and we will never turn away from it.
ثم هم يصرحون أيضا رؤساء اليهود يقولن بأن القدس عاصمة اليهود الأبدية ولا يمكن أن نتحول عنها،

Alright, then with what are we going to reconcile (and make peace with them) with?
فلنصالحهم على إيش.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Tafsīr al-Qurʾān al-Karīm 2/10
ابن عثيمين، تفسير القرآن الكريم ٢/١٠
https://alathar.net/home/esound/index.php?op=codevi&coid=212159

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

The Messenger ﷺ said: ʿĪsá, son of Mary saw a man stealing (something).
«رأى عيسى ابن مريم رجلا يسرق

So he asked him: “Did you steal?”
فقال له: أسرقت؟

He replied: “Most definitely not, by Allah besides whom there is no ilah (ie: deity worty of worship).”
قال: كلا والذي لا إله إلا هو

ʿĪsá said: “I believe in Allah and my eyes have deceived me.”
فقال عيسى: آمنت بالله وكذبت عيني».

Ṣaḥīḥ. Reported by Abū Hurayrah (may Allah be pleased with him).
(صحيح).[حم ق ن هـ] عن أبي هريرة.

Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr 1/649 #3450
محمد ناصر الدين الألباني، صحيح الجامع الصغير وزيادته ١/٦٤٩ #٣٤٥٠
https://shamela.ws/book/10757/587

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

He answered: What the questioner asked is a miḥnah (ie: trial) for the Islāmic ummah,
الجواب ما ذكره السائل فهو محنة على الأمة الإسلامية،

and the person sometimes thinks and asks himself: ”How is it pleasant for me to drink this delicious cold water,
والإنسان أحياناً يفكر ويقول: كيف يطيب لي أن أشرب هذا الماء الزلال البارد

and our brothers in Bosnia Herzegovina drink dirty water,
وإخواننا في البوسنة والهرسك يشربون من المياه القذرة،

from waters that goes through urine and feces,
من المياه التي تجري من البول والغائط،

and the person is affected with a great pain,
يتألم الإنسان تألماً عظيماً،

but what is the stratagem of the person,
ولكن ما حيلة الإنسان؟

The populations do not have any stratagem.
الشعوب ليس لهم حيلة.

Those who are in charge of the populations, many of them do not have any concern,
والقائمون على الشعوب كثير منهم ليس عندهم مبالاة،

the most important matter for them is to remain on their chair and they do not give any importance.
أهم شيء أن يبقى على كرسيه وليس له أي شأن،

But what I think is that if al-ḥukūmāt (ie: the Islāmic governments) sought help from Allah ʿazza wa jal and broke up from the Christian ummah with a complete boycott in everything
وإلا ففي ظني أن الحكومات الإسلامية لو استعانت بالله عز وجل وقاطعت الأمة النصرانية مقاطعة تامة في كل شيء

until they turned away from their deviation, animosity and dhulm (ie: injustice),
حتى ترجع عن غيها وعدوانها وظلمها؛

there would be a great good in it.
لكان في هذا خير كثير،

And it is not hidden from many of us what occurred in the boycott of petrol and how many years passed and how countries were compelled to the point of giving in to what we wanted or some of what we wanted.
ولا يخفى على كثير منا ما حصل من مقاطعة في البترول منذ سنوات مضت وخلت كيف انصاعت الدول إلى أن رضخت وجاءت على ما نريد أو على بعض ما نريد.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, al-Liqāʾ al-Shahrī 12/26
ابن عثيمين، اللقاء الشهري ١٢/٢٦
https://shamela.ws/book/7686/347

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

From them: the ḥadīth of Khabbāb b. al-Aratt (may Allah be pleased with him) who said:
ومنه: حديث خباب بن الأَرَتِّ رضي الله عنه قال:

We complained to Allah's Messenger (ﷺ) of the persecution while he was sitting in the shade of the Kaʿbah, reclining on his cloak.
شكونا إلى رسول الله صلَّى الله عليه وآله وسلَّم وهو متوسِّدٌ بُردةً له في ظِلِّ الكعبة،

We said to him: “Will you not seek Allah's aid for us?
قلنا له: ألا تستنصر لنا؟

Will you not invoke Allah for us?“
ألا تدعو الله لنا؟

He replied: ”Among the nations before you, a man would be brought and put in a ditch that was dug for him.
فقال: "كان الرجل فيمن قبلكم يحفر له في الأرض فيجعل فيه،

A saw would be put over his head and he would be cut into two pieces,
فيجاء بالمنشار فيوضع على رأسه فيشق باثنتين،

yet that would not cause him give up his dīn (ie: religion).
وما يصدُّه ذلك عن دينه،

A man's body would be scraped with iron combs that would remove the flesh and veins from his bones,
ويمشط بأمشاط الحديد ما دون لحمه من عظمٍ أو عصبٍ،

yet that would still not cause him to abandon his dīn.
وما يصدُّه ذلك عن دينه،

By Allah, this religion will prevail until a man will travel from Ṣanʿāʾ to Ḥadramawt
والله ليتمنَّ هذا الأمر حتى يسير الراكب من صنعاء إلى حضرموت،

and he will not fear except Allah,
لا يخاف إلاَّ الله

or that a wolf should snatch away his sheep.
والذئب على غنمه،

But you are a hasty people.”
ولكنكم تستعجلون".

ʿAbd al-Raḥmān al-Muʿallimī al-Yamānī, Āthar 6/305
عبد الرحمن المعلمي اليماني، آثار ٦/٣٠٥
https://shamela.ws/book/14381/2851

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

“But you are a hasty (people)” meaning: The ʿaḏāb (ie: punishment) of al-mushrikīn (ie: the polytheists) will be removed,
(وَلَكِنَّكُمْ تَعْجَلُونَ) أَيْ سَيَزُولُ عَذَابُ الْمُشْرِكِينَ

so be patient in matters of al-dīn (ie: religion) just as those who came before you were patient.
فَاصْبِرُوا عَلَى أَمْرِ الدِّينِ كَمَا صَبَرَ مَنْ سَبَقَكُمْ

al-ʿAdhīm al-Badawī, ʿAwn al-Maʿbūd Sharḥ Sunan Abī Dāwūd 7/222
العظيم البدوي، عون المعبود شرح سنن أبي داود ٧/٢٢٢
https://shamela.ws/book/5760/2342

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

Ibn Isḥāq reported that al-Zuhrī would teach, and then afterwards end his gathering by saying: “Bring forth your humour.
وقال ابن إسحاق: كان الزهري يحدث ثم يقول: هاتوا من ظرفكم

Bring forth your poetry.
هاتوا من أشعاركم،

Engage in some of what amuses you and increases your jovial mood,
أفيضوا في بعض ما يخفف عليكم وتأنس به طباعكم

for the ears are no longer absorbing (serious knowledge) and the hearts are unstable.”
فإن الأذن مجاجة والقلب ذو تقلب.

Mālik b. Dīnār said: When people before you got weary of serious talk,
وعن مالك بن دينار قال: كان الرجل ممن كان قبلكم إذا ثقل عليه الحديث

They would say: "The ears are desorbing and the hearts are sour, so bring forth your funny stories.”
قال: إن الأذن مجاجة والقلب حمض فهاتوا من طرف الأخبار.

Abū Zayd said that his father told him: “ʿAṭāʾ b. Yasār would talk to me and Abū Ḥāzim until we would weep;
عن ابن زيد قال: قال لي أبي: إن كان عطاء بن يسار ليحدثنا أنا وأبا حازم حتى يبكينا

then he would (lighten the mood by) talk to us until we would laugh.”
ثم يحدثنا حتى يضحكنا،

Then he added: “Once like this, and once like that.”
ثم يقول: مرة هكذا ومرة هكذا.

Ibn al-Jāwzī, Akhbār al-Ḥamqá wa ʾl-Muġaffalīn 1/16
ابن الجوزي، أخبار الحمقى والمغفلين ١/١٦
https://shamela.ws/book/11068/6

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

And Yaʿqūb b. Shaybah said: “Qays (b. Abī Ḥāzim) met Abū Bakr al-Ṣiddīq,
وَقَالَ يَعْقُوْبُ بنُ شَيْبَةَ: أَدْرَكَ قَيْسٌ أَبَا بَكْرٍ الصِّدِّيْقَ،

and he is a (nearly) perfect man…,” until he said:
وَهُوَ رَجُلٌ كَامِلٌ …، إِلَى أَنْ قَالَ:

“He was precise in his narrations;
وَهُوَ مُتْقِنُ الرِّوَايَةِ؛

some of our people spoke about him,
وَقَدْ تَكَلَّمَ أَصْحَابُنَا فِيْهِ،

some raised his status and held him in a high esteem,
فَمِنْهُم: مَنْ رَفَعَ قَدْرَهُ، وَعَظَّمَهُ،

such that they say the aḥadīth from him are from the best of al-asanīd (ie: chains of narration).
وَجَعَلَ الأَحَادِيْثَ عَنْهُ مِنْ أَصَحِّ الأَسَانِيْدِ.

Some others attacked him and said he had aḥādīth manākīr (ie: reprehensible ḥadīth).
وَمِنْهُم: مَنْ حَمَلَ عَلَيْهِ، وَقَالَ: لَهُ أَحَادِيْثُ مَنَاكِيْرُ.

Those who accepted him also accepted those ḥadīth from him and said they found no issue with them, but the rather said they are ġarāʿib (ie: not meeting up better conditions).
وَالَّذِيْنَ أَطْرَوْهُ حَمَلُوا عَنْهُ هَذِهِ الأَحَادِيْثَ عَلَى أَنَّهَا عِنْدَهُم غَيْرُ مَنَاكِيْرَ، وَقَالُوا: هِيَ غَرَائِبُ.

Some others did not even attack him from the perspective of his ḥadīths,
وَمِنْهُم: مَنْ لَمْ يَحْمِلْ عَلَيْهِ فِي شَيْءٍ مِنَ الحَدِيْثِ،

rather from the perspective of his maḏhab (ie: manhaj).
وَحَمَلَ عَلَيْهِ فِي مَذْهَبِهِ،

They said: 'He used to attack ʿAlī (b. Abī Ṭālib).
وَقَالُوا: كَانَ يَحْمِلُ عَلَى عَلِيٍّ.

Though what is mash-hūr (ie: more popular) is that he used to place ʿUthmān (b. ʿAffān) over (ʿAlī),
وَالمَشْهُوْرُ: أَنَّهُ كَانَ يُقَدِّمُ عُثْمَانَ،

It was for that (first reason) al-Kūfiyīn (ie: many big scholars of al-Kūfah in his time) avoided reporting ḥadīth from him.'”
وَلِذَلِكَ تَجَنَّبَ كَثِيْرٌ مِنْ قُدَمَاءِ الكُوْفِيِّيْنَ الرِّوَايَةَ عَنْهُ.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 4/199
الذهبي، سير أعلام النبلاء ٤/١٩٩
https://shamela.ws/book/10906/3555

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

I heard Abū Dāwūd say: “Sālim al-Afṭas used to accompany Abū Ḥanīfah (in circles of the innovation of) al-irjāʾ.”

سمعتُ أَبا داود يقول: سالم الأفطس كان يصحب أبا حنيفة على الإِرجاء.

Abū Dāwūd al-Sijistānī, Suʾālāt Abī ʿUbayd al-Ājurrī fī ʾl-Jarḥ wa ʾl-Taʿdīl 1/266
أبي داود، سؤالات الآجري في الجرح والتعديل ١/٢٦٦
https://news.1rj.ru/str/Goldenshamela/80

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

And al-banāt (ie: dolls) are small statues that are used as toys by young girls.
والبنات: التماثيل الصغار التي تلعب بها الجواري.

In the ḥadīth of ʿĀʾishah: “I used to play with young girls with al-banāt (ie: toy statues).”
وفي حديث عائشة: " كنت ألعبُ مع الجوارى بالبنات ".

al-Jawharī, al-Ṣiḥāḥ 6/2287
أبو نصر الجوهري، الصحاح ٦/٢٢٨٧
https://shamela.ws/book/23235/4534

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