ʿAbd al-Ṣamad b. Yazīd reported that al-Fuḍayl b. ʿIyāḍ said:
أَخْبَرَنَا أَحْمَد بْن أَبِي جعفر القطيعي قَالَ: حَدَّثَنَا أَبُو الْحَسَن عَلِيّ بْن مُحَمَّد بْن سَعِيد الرزاز، قَالَ: حَدَّثَنَا أَبُو أَحْمَد هارون بْن يوسف، قَالَ: حَدَّثَنَا أَحْمَد بْن سهل التميمي صاحب أَبِي عبيد، قَالَ: حَدَّثَنَا عَبْد الصمد بْن يَزِيد، قَالَ: سَمِعْتُ الفضيل بْن عياض، يَقُولُ:

“al-muʿmin (ie: the believer is introspective and) takes stock of himself, and he knows that his stands between the Hands of Allah.
المؤمن يحاسب نفسه ويعلم أن لَهُ موقفا بين يدي اللَّه تعالى،

While al-munāfiq (ie: the hypocrite) overlooks (and forgets) himself.
والمنافق يغفل عَنْ نفسه،

May Allah have mercy on a slave who pays attention to himself (and takes heed) before the Angel of Death descends to him.”
فرحم اللَّه عبدا نظر لنفسه قَبْلَ نزول ملك الموت لَهُ.

al-Khaṭīb al-Baġdādī, Tārīkh Baġdād 5/300
الخطيب البغدادي، تاريخ بغداد ٥/٣٠٠
https://shamela.ws/book/736/2603

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

Sufyān b. ʿUyaynah said: “Indeed Ayāt of the Qurʾān are treasures,
قال سفيان بن عيينة: إِنما آيات القرآن خزائن،

so when you enter upon the treasure strive (to ensure) you do not leave them until you know what is in them.”
فإذا دخلتَ خزانةً فاجتهد أن لا تخرج منها حتى تعرف ما فيها.

Ibn al-Jāwzī, Zād al-Masīr fī ʿilm al-Tafsīr 2/370
ابن الجوزي، زاد المسير في علم التفسير ٢/٣٧٠
https://shamela.ws/book/23619/965

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

Muʿallá b. Asad said: I said to Ibn Mubārak, “People say that you follow the opinions of Abū Ḥanīfah.”
ومن طريق الساجي، عن محمد بن نوح المدائني، عن معلى بن أسد، قلت لابن المبارك: كان الناس يقولون إنك تذهب إلى قول أبي حنيفة،

He replied, “Not everything that people say is accurate.
قال: ليس كل ما يقول الناسُ يصيبون فيه،

There was a time when we used to go to him without knowing (who he really was in reality);
قد كنا نأتيه زمانا ونحن لا نعرفه،

once we got to know him (ie: his deviations), we left him.”
فلما عرفناه تركناه.

ʿAbd al-Raḥmān al-Muʿallimī al-Yamānī, al-Tankīl bimā fī Taʾnīb al-Kawtharī min ʾl-Abāṭīl 1/148
عبد الرحمن المعلمي اليماني، التنكيل بما في تأنيب الكوثري من الأباطيل ١/١٤٨
https://shamela.ws/book/12767/138

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

al-jamhūr (ie: the majority of scholars) have made an exception for children's toys from the prohibition against images of living beings, for those who are not yet of age,
وقد استثنى الجمهور من الصور لعب البنات لمن دون البلوغ،

as previously stated.
كما تقدم.

Some people hold a shāḏ (ie: odd opinion), stating that the allowance for dolls is mansūkh (ie: has been abrogated).
وشذ بعض الناس، فرأى إباحة هذا النهي منسوخة

Ibn Raslān, Sharḥ Sunan Abī Dāwūd 19/207
ابن رسلان، شرح سنن أبي داود ١٩/٢٠٧
https://shamela.ws/book/131521/12692

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

In the article, I conveyed what I learned from the scholar Ibn al-Qayyim, which provides evidence supporting the Earth's sphericity.
كما أني قد أثبت في المقال فيما نقلته عن العلامة ابن القيم رحمه الله ما يدل على إثبات كروية الأرض،

However, regarding its rotation, I rejected it and presented evidence of its invalidity.
أما دورانها فقد أنكرته وبينت الأدلة على بطلانه

I did not declare disbelief in those who held this belief (ie: that the earth rotates).
ولكني لم أكفر من قال به،

Instead, I declared disbelief in those who claimed that the sun is stationary and not in motion because this belief contradicts the clear teachings of the Qurʾān and the authentic (aḥādīth), which indicate that al-shams wa ʿl-qamr (ie: the sun and the moon) are in motion.
وإنما كفرت من قال إن الشمس ثابتة غير جارية لأن هذا القول مصادم لصريح القرآن الكريم والسنة المطهرة الصحيحة الدالين على أن الشمس والقمر يجريان.

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz, Majmūʿ al-Fatāwá 9/228
عبد العزيز ابن باز، مجموع فتاوى ٩/٢٢٨
https://shamela.ws/book/21537/4367

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

Ṣāliḥ al-Suḥaymī - By Allah, They Did Not Understand the Words of Ibn ʿUthaymīn Regarding Boycotting

والله إنهم ما فهموا كلام الشيخ ابن عثيمين عن المقاطعة

https://youtu.be/J16XxdpPxY4

And he (ie: Imām Aḥmad) was asked about a person who buys something from an enemy.
وسئل عن الرجل يبيع من العدو شيئًا؟

He said: “It should not be bought from someone who poses a threat to the Muslims.”
قال: لا يباع ممن يتقوى على المسلمين.

Isḥāq b. Ibrāhīm al-Hānī, Masāʾil al-Imām Abū ʿAbd Allah Aḥmad b. Ḥanbal 1/376 #1614
مَسَائِلُ الإِمَامِ أَبِي عبد اللهِ أَحْمَدَ بْنِ حَنْبَلٍ ١/٣٧٦ #١٦١٤
https://news.1rj.ru/str/Goldenshamela/80

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

Generations have exhausted their years memorising the routes of aḥadīth,
وَإِنَّ أَقْوَامًا أَذْهَبُوا أَعْمَارَهُمْ فِي طُرُقِ الْحَدِيثِ،

and by my life this action is praiseworthy except in the case when preference is given to something more important than this.
وَلَعَمْرِي إِنَّ ذَلِكَ حَسَنٌ إِلا أَنَّ تَقْدِيمَ غَيْرِ ذَلِكَ أَهَمُّ.

So we see that many of those who memorize (aḥadīth) lack the know-how of al-fiqh (ie: understanding) that is more important than (memorization).
فَنَرَى أَكْثَرَ هَؤُلاءِ الْمَذْكُورِينَ لا يَعْرِفُونَ الْفِقْهَ الَّذِي هُوَ أَلْزَمُ مِنْ ذَلِكَ،

When a student of ḥadīth focuses more on hearing and writing (down what he hears from the routes of aḥadīth) then the (golden) time for memorization will pass by.
وَمَتَى أَمْعَنَ طَالِبُ الْحَدِيثِ فِي السَّمَاعِ وَالْكِتَابَةِ ذَهَبَ زَمَانُ الْحِفْظِ،

So when he ages in years he will not be able to memorize matters of more importance (with fluency).
وَإِذَا عَلَتِ السِّنُّ لَمْ يَقْدِرْ عَلَى الْحِفْظِ الْمُهِمِّ،

So if you intend to grasp the stature of understanding then study “Martabah” (of) al-Aṣmāʾī with regards to al-luġah (ie: the Arabic language),
وَإِذَا أَرَدْتَ أَنْ تَعْرِفَ شَرَفَ الْفِقْهِ فَانْظُرْ إِلَى مَرْتَبَةِ الأَصْمَعِيِّ فِي اللُّغَةِ،

and Sībawayh in al-naḥū (ie: grammar).
وَسِيبَوَيْهِ فِي النَّحْوِ.

Ibn al-Jāwzī, al-Hath ʿalá Ḥifdh al-ʿIlm 1/47
ابن الجوزي، الحث على حفظ العلم ١/٤٧
https://shamela.ws/book/22340/18

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

So if an inquiry reaches a place where there be a (senior) Shaykh who has various isnād (ie: chains of narration) but lacks (expertise) in matters of al-fiqh and amidst them is a shāb (ie: young man) who has the requisite skills of jurisprudence,
ثُمَّ لَوْ حَضَرَ شَيْخٌ مُسِنٌّ لَهُ إِسْنَادٌ لا يَعْرِفُ شَيْئًا مِنَ الْفِقْهِ بَيْنَ يَدَيْهِ شَابٌّ مُتَفَقِّهٌ فَجَاءَتْ مَسْأَلَةٌ:

then the Shaykh should remain quiet
سَكَتَ الشَّيْخُ،

and al-shāb (ie: the young faqīh) should respond.
وَتَكَلَّمَ الشَّابُّ،

And this is sufficient in the faḍl (ie: virtue) of al-fiqh.
وَهَذَا يَكْفِي فِي فَضْلِ الْفِقْهِ.

And many people indulged in ʿulūm (ie: the sciences) al-ḥadīth but abstained from delving into the sciences of al-fiqh.
وَلَقَدْ تَشَاغَلَ خَلْقٌ كَثِيرٌ مِنْ أَصْحَابِ الْحَدِيثِ بِعُلُومِ الْحَدِيثِ، وَأَعْرَضُوا عَنِ الْفِقْهِ،

So when in the subject of aḥkām a questioned was posed to them, they were embarrassed (ie: due to not being able to answer).
فَلَمَّا سُئِلُوا عَنْ مَسْأَلَةٍ فِي الأَحْكَامِ افْتُضِحُوا.

Ibn al-Jāwzī, al-Hath ʿalá Ḥifdh al-ʿIlm 1/48
ابن الجوزي، الحث على حفظ العلم ١/٤٨
https://shamela.ws/book/22340/19

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

ʿAbdah said: I heard Ibn al-Mubārak mention Abū Ḥanīfah.
أَخْبَرَنَا ابن الفضل، قَالَ: أَخْبَرَنَا عَبْد الله بن جَعْفَر، قَالَ: حَدَّثَنَا يَعْقُوب بن سُفْيَان، قَالَ: حَدَّثَنَا أَحْمَد بن الخليل، قَالَ: حَدَّثَنَا عبدة، قَالَ: سَمِعْتُ ابن المبارك، وذكر أَبَا حنيفة،

A man asked him, “Was there al-hawá (ie: any innovations with him)?”
فَقَالَ رجل: هَلْ كَانَ فيه من الهوى شيء؟

He (ie: Ibn al-Mubārak) replied “Yes, he had al-Irjaʾ (the innovation of the Murjīʿah).”
قَالَ: نعم، الإرجاء

al-Khaṭīb al-Baġdādī, Tārīkh Baġdād 15/502
الخطيب البغدادي، تاريخ بغداد ١٥/٥٠٢
https://shamela.ws/book/736/8098

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

And likewise in al-Musnad (of Imām Aḥmad), Sunan Ibn Mājah, and Ṣaḥīḥ Ibn Ḥibbān, on the authority of ʿAbd Allah b. Abī Awfá:
وَكَذَلِكَ فِي الْمُسْنَدِ وَسُنَنِ ابْنِ مَاجَه وَصَحِيحِ ابْنِ حِبَّانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى قَالَ:

Muʿāḏ came from al-Shām (ie: Greater Syria) and he prostrated before the Prophet ﷺ.
{لَمَّا قَدِمَ مُعَاذٌ مِنْ الشَّامِ سَجَدَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

The Prophet ﷺ (may Allah exalt his mention) said: “O Muʿāḏ, what is this?”
فَقَالَ: مَا هَذَا يَا مُعَاذُ؟

(Muʿāḏ) replied: “I went to al-Shām and found them prostrating before their archbishops and their emperors. I liked it in my heart that we should do so for you O Messenger of Allah.”
قَالَ: أَتَيْت الشَّامَ فَوَجَدْتهمْ يَسْجُدُونَ لِأَسَاقِفَتِهِمْ وَبَطَارِقَتِهِمْ فَوَدِدْت فِي نَفْسِي أَنْ نَفْعَلَ ذَلِكَ بِك يَا رَسُولَ اللَّهِ

He ﷺ remarked: “Do not do so.
فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَفْعَلُوا ذَلِكَ

If I were to command anyone to prostrate before anyone besides Allah, I would have commanded the wife to prostrate before her husband.
فَإِنِّي لَوْ كُنْت آمِرًا أَحَدًا أَنْ يَسْجُدَ لِغَيْرِ اللَّهِ لَأَمَرْت الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا

By Him in whose hand is Muḥammad's soul, a woman does not fulfill the right of her Lord unless she fulfills the right of her husband,
وَاَلَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَا تُؤَدِّي الْمَرْأَةُ حَقَّ رَبِّهَا حَتَّى تُؤَدِّيَ حَقَّ زَوْجِهَا؛

and if he wants to have (sexual intercourse with) her even if she is on a camel's saddle, she should not refuse.”
وَلَوْ سَأَلَهَا نَفْسَهَا وَهِيَ عَلَى قَتَبٍ لَمْ تَمْنَعْهُ}.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 32/262
ابن تيمية، مجموع الفتاوى ٣٢/٢٦٢
https://shamela.ws/book/7289/15872

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

The second opinion (which states that ʿĀʿishah was playing with dolls before reaching puberty) is not ṣaḥīḥ (ie: accurate),
وَالثَّانِي غَيْرُ صَحِيحٍ

because he married her in Makkah on the 10th of Shawwāl in the 10th year of Prophethood, three years before the Hijrah.
لِأَنَّهُ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - تَزَوُّجَهَا بِمَكَّةَ فِي عَشْرٍ مِنْ شَوَّالَ سَنَةَ عَشْرٍ مِنَ النُّبُوَّةِ قَبْلَ الْهِجْرَةِ بِثَلَاثٍ

At that time, she was six years old.
وَلَهَا سِتُّ سِنِينَ،

wa ʿl-ġazwatān (ie: the two battles) mentioned in the ḥadīth (namely: the Battle of Khaybar and the Battle of Tabūk), one took place in the 8th year of the Hijrah and the other in the 9th year of the Hijrah.
وَالْغَزْوَتَانِ الْمَذْكُورَتَانِ إِحْدَاهُمَا سَنَةَ ثَمَانٍ وَالْأُخْرَى سَنَةَ تِسْعٍ مِنَ الْهِجْرَةِ

fa-bi ʿl-yaqīn (ie: therefore, it is certain) that ʿĀʿishah had at that time surpassed al-bulūġ (ie: the age of puberty).
فَبِالْيَقِينِ تَجَاوَزَتْ عَائِشَةُ حِينَئِذٍ حَدَّ الْبُلُوغِ.

al-Mullā ʿAlī al-Qārī, Mirqāh al-Mafātīḥ Sharḥ Mishkāh al-Maṣābīḥ 5/2129
الملا على القاري، مرقاة المفاتيح شرح مشكاة المصابيح ٥/٢١٢٩
https://shamela.ws/book/8176/4768

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

And Abdulah b. Masʿūd (may Allah be pleased with him) said: “When you hear Allah Say (in the Qurʾān): {O you who have believed} [2:104]
ويقول عبد الله بن مسعود رضي الله عنه: (إذا سمعت الله يقول: {يَا أَيُّهَا الَّذِينَ آمَنُوا} [البقرة: 104]

concentrate your hearing towards it,
فأرع لها سمعك؛

for it contains goodness that is ordered,
فإنه خير تؤمر به

or evil that is forbidden.”
أو شر تنهى عنه)

ʿAbd al-Muḥsin al-ʿAbbād, Sharḥ Abī Dāwūd 52/4
عبد المحسن العباد، شرح سنن أبي داود ٥٢/٤
https://shamela.ws/book/37052/1180

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Abū ʿAbd Allah (Imām Aḥmad) was a man who adhered only to what is in the Book (Qurʾān), the Sunnah (Prophetic Traditions),
فقد كان أبو عبد الله رجلا لا يذهب إلا في الكتاب، والسنة،

the sayings of the Ṣaḥābah (Companions of the Prophet ﷺ) and al-tābiʿīn (ie: the students of the Ṣaḥābah).
وقول الصحابة والتابعين.

He liked to adhere to al-salāmah wa ʿl-tathabbut (ie: safety and scrupulousness) in whatever he said.
وكان يحب السلامة والتثبت فيما يقول،

He would refuse to answer,
ويدفع الجواب،

and if he answered, he would answer only with what was established to be reliable and established according to him.
فإذا أجاب لم يجب إلا بما قد صح وثبت عنده.

Abū Bakr b. al-Khallāl, Aḥkām Ahl al-Milal wa ʿl-Riddah man al-Jāmiʿ ʿl-Masāʿil al-Imām Aḥmad b. Ḥanbal 1/134
أبي بكر بن الخلال، أحكام أهل الملل والردة من الجامع لمسائل الإمام أحمد بن حنبل ١/١٣٤
https://shamela.ws/book/9428/131

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

ʿAṭāʾ said: “If I was entrusted with bayt al-māl (ie: the Muslim treasury),
وَعَنْ عَطَاءٍ، قَالَ: لَوِ ائْتُمِنْتُ عَلَى بَيْتِ مَالٍ،

I would be (found to be) trustworthy.
لَكُنْتُ أَمِيْناً،

I would not however, trust myself (being left alone) with (even) an ugly woman (ie: out of fear of al-zinā).”
وَلاَ آمَنُ نَفْسِي عَلَى أَمَةٍ شَوْهَاءَ.

I say: He spoke the truth, may Allah have mercy on him.
قُلْتُ: صَدَقَ -رَحِمَهُ اللهُ-

As we find in the ḥadīth: “No man is alone with a woman except that shayṭān is the third (one present).”
فَفِي الحَدِيْثِ: (أَلاَ لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، فَإِنَّ ثَالِثَهُمَا الشَّيْطَانُ.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 5/87
الذهبي، سير أعلام النبلاء ٥/٨٧
https://shamela.ws/book/10906/4068

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

(ʿAlī b. al-Madīnī) said: “If you see a man who loves Abū Ḥanīfah and his opinions, do not feel at ease with him.
وَإِذَا رَأَيْتَ الرَّجُلَ يُحِبُّ أَبَا حَنِيفَةَ وَرَأْيَهُ وَالنَّظَرَ فِيهِ فَلَا تَطْمَئِنَّ إِلَيْهِ

Nor those who follow his school of thought,
وَإِلَى مَنْ يَذْهَبُ مَذْهَبَهُ

especially those who go to extremes in his matter and take him as an Imām.”
مِمَّنْ يَغْلُو فِي أَمْرِهِ وَيَتَّخِذُهُ إِمَامًا

al-Lālikāʾī, Sharḥ ʾUṣūl Iʿtiqād Ahl ʾl-Sunnah wa ʾl-Jamāʿah 1/278
اللالكائي، شرح أصول اعتقاد أهل السنة والجماعة ١/٢٧٨
https://archive.org/details/lal.full/lal001/page/n282/mode/1up

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Question: May Allah be kind to you noble (Shaykh). The questioner asks: “Does the disagreement of al-Dhāhirīyyah break the ijmāʿ of Ahl al-Sunnah?”
أحسن الله إليكم صاحب الفضيلة، هذا سائل يقول: هل خلاف الظاهرية يخرم إجماع أهل السنة؟

Answer: No, it does not break their consensus.
الجواب: مهوب الظاهر لا، مايخرم إجماعهم،

They (ie: al-Dhāhiriyyah) are from Ahl al-Sunnah.
هم من أهل السنة، هم من أهل السنة،

However, they have an opinion which is to act according to al-dhāhir (ie: the apparent Texts) and not to use al-qiyās (ie: analogical reasoning).
لكن عندهم رأي وهو العمل بالظاهر وعدم القول بالقياس

They differ in this regard,
خالفوا فيه،

but their disagreement is not taken into account.
ولا يعتد بخلافهم، لا يعتد بخلافهم،

However, it should not be said that they are not from Ahl al-Sunnah.
لكن ما يقال إنهم ليسوا من أهل السنة.

Yes.
نعم.

Ṣāliḥ b. Fawzān al-Fawzān / صالح الفوزان
http://www.alfawzan.af.org.sa/ar/node/2374

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And if the kuffār (ie: disbelievers of) al-Yahūd wa ʿl-Naṣṣārá (ie: the Jews and Christians) attack people like the Ashāʿirah and Ṣūfīyyah, then we defend them and help them confront these enemies, despite our hatred for them, and they hate us severely.

إذا اعتدى كفار اليهود والنصارى على مثل الأشاعرة والصوفية فنحن نُدافع عنهم، ونُساعدهم على مواجهة هؤلاء الأعداء، مع بُغضنا لهم، وهم يُبغضوننا أشد البُغض.

Rabīʿ b. Hādī al-Madkhalī, ʿAwn al-Bārī Bi Bayān Ma Taḍamnahu Sharḥ al-Sunnah li ʿl-Barbahārī 1/981
ربيع بن هادي المدخلي، عون الباري ببيان ما تضمنه شرح السنة للبربهاري ١/٩٨١
https://archive.org/details/rabee_al-madkhali-awn_al-bari_sharh_al-sunnah/page/n980/mode/1up

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In the final section of the book Ḥadhr Mujtabá from Abū Yūsuf, it is stated: “It is permissible to sell dolls and it is also permissible for children (both boys and girls) to play with them.”

وَفِي آخِرِ حَظْرِ الْمُجْتَبَى عَنْ أَبِي يُوسُفَ: يَجُوزُ بَيْعُ اللُّعْبَةِ وَأَنْ يَلْعَبَ بِهَا الصِّبْيَانُ. اهـ.

Ibn ʿĀbidīn, Radd al-Muḥtār al-Durr al-Mukhtār 1/650
ابن عابدين، رد المحتار على الدر المختار ١/٦٥٠
https://shamela.ws/book/21613/645

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