Muqbil b. Hādī al-Wādiʿī - The Permissibility of Copying and Spreading Copyrighted Islāmic Books

https://youtu.be/wsP9PbTXC-I?t=644s

[Ensure Closed Captions (CC) is enabled to see English subnoscripts: translation begins at 10:43]

al-Ḥāfidh (Ibn Ḥajar) said: “This ḥadīth is quoted as evidence that it is permissible to keep dolls and toys for girls to play with. This is an exception from the general prohibition on keeping images.
قال الحافظ: "واستدل بهذا الحديث على جواز اتخاذ صور البنات واللعب من أجل لعب البنات بهن وخص ذلك من عموم النهي عن اتخاذ الصور

This was stated definitively by (al-Qāḍī) ʿIyāḍ, who narrated it from al-jamhūr (ie: the majority of scholars),
وبه جزم عياض ونقله عن الجمهور

and said that they permitted the sale of dolls to girls for the purpose of training them from a young age to take care of their houses and their children.”
وأنهم أجازوا بيع اللعب للبنات لتدريبهن من صغرهن على أمر بيوتهن وأولادهن".

Shādī b. Muḥammad Nuʿmān, Jāmiʿ Turāth al-ʿAllāmah al-Albānī fī al-Fiqh 12/77
شادي بن محمد بن سالم آل نعمان، جامع تراث العلامة الألباني في الفقه ١٢/٧٧
https://shamela.ws/book/145204/5784

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

The statement: “It is forbidden to create images of animals” applies even if the image is of a form that could not live, like mythical creatures, or if it is made from clay or sweets.
قَوْلُهُ: (وَيَحْرُمُ تَصْوِيرُ حَيَوَانٍ) وَلَوْ عَلَى هَيْئَةٍ لَا يَعِيشُ مَعَهَا مَا لَا نَظِيرَ لَهُ كَمَا مَرَّ أَوْ مِنْ طِينٍ أَوْ مِنْ حَلَاوَةٍ،

Trading such images is permissible,
وَيَصِحُّ بَيْعُهَا

and it is not forbidden to look at them or to keep them, according to our teacher al-Ramlī.
وَلَا يَحْرُمُ التَّفَرُّجُ عَلَيْهَا وَلَا اسْتِدَامَتُهَا قَالَهُ شَيْخُنَا الرَّمْلِيُّ

Our teacher az-Ziyādi disagreed with this view and considered both acts forbidden.
وَخَالَفَهُ شَيْخُنَا الزِّيَادِيُّ فِي الْأَخِيرِينَ فَحَرَّمَهُمَا،

An exception is made for dolls that girls play with, as ʿĀʿishah, may Allah be pleased with her, played with dolls in the presence of the Prophet ﷺ.
وَيُسْتَثْنَى «لِعَبَّ الْبَنَاتِ لِأَنَّ عَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - كَانَتْ تَلْعَبُ بِهَا عِنْدَهُ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -»

This is recorded by Muslim.
رَوَاهُ مُسْلِمٌ

The ḥikmah (ie: wisdom) behind this is al-tarbiyyah (ie: to train young girls in matters of upbringing).
وَحِكْمَتُهُ تَدْرِيبُهُنَّ عَلَى أَمْرِ التَّرْبِيَةِ

al-Qaylūbī, Ḥāshiyatā 3/298
القليوبي، حاشيتا ٣/٢٩٨
https://shamela.ws/book/21843/1151

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

Therefore, al-mubtadiʿ (ie: a person who innovates in his religion) is more grievous than al-fājir (ie: a sinner in) al-dunyā (ie: this worldly life).
ولهذا كان المبتدع في دينه أشدَّ من الفاجر في دنياه،

The punishment for al-Khawārij is more severe than the punishment for oppressive leaders,
وعقوبات الخوارج أعظم من عقوبات أئمة الجور،

as I have established in the qāʿidah (ie: principle)
كما قررتُ هذا في قاعدة

“Explaining that al-bidaʿ (ie: innovations) are greater (in severity) than al-maʿāṣī (ie: sins) according to the Book, the Sunnah, and the ijmāʿ (ie: consensus) of the ummah,
"بيان أن البدع أعظم من المعاصي بالكتاب والسنة وإجماع الأمة،

and based on logically comprehensible reasons.”
وبما يعقل به ذلك من الأسباب."

Ibn Taymiyyah, Jāmiʿ al-Masāʾil 6/40
ابن تيمية، جامع المسائل ٦/٤٠
https://archive.org/details/6_89625s/page/n39/mode/1up

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

al-Rāzī was walking in al-ṭarīq (ie: the pathways) and with him was al-talāmīḏ wa ʿl-ṭullāb (ie: a group from his students),

They passed by an old woman who did not know him.

So she asked one of the students, she said: “Who is this?”

It was as if the student got angry,

He said: “You do not know him?

This is al-Rāzī he has 1000 proofs upon the existence of Allah!”

So she said due to her fiṭrah (ie: natural disposition): “By Allah if it was not that 1000 doubts were established in his heart there would not be found with him 1000 proofs.”

Is anything correct in the minds,

If al-nihār (ie: the fact that it is daytime outside) is in need of dalīl (ie: a proof)!

ʿAbd al-Razzāq al-Badr, Sharḥ al-Mandhūmah al-Rāʿīyyah al-Sunnah 1/76
https://www.facebook.com/ilmtest/posts/737842485043627

al-Firyābī reported: “Sufyān al-Thawrī used to forbid to sit in the majlis (ie: classes) of Abū Ḥanīfah and Aṣḥāb al-Raʿī (ie: the People of Opinion).”

أَخْبَرَنَا ابن رزق، قَالَ: أَخْبَرَنَا جعفر بن مُحَمَّد بن نصير الخلدي، قَالَ: حَدَّثَنَا مُحَمَّد بن عبد الله بن سليمان الحضرمي، قَالَ: حَدَّثَنَا أَحْمَد بن الحسن الترمذي، قال: سمعت الفريابي، يقول: سمعت الثوري ينهى عن مجالسة أبي حنيفة وأصحاب الرأي

al-Khaṭīb al-Baġdādī, Tārīkh Baġdād 15/544
الخطيب البغدادي، تاريخ بغداد ١٥/٥٤٤
https://shamela.ws/book/736/8101

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

I heard our Shaykh, Abū ʿAbd Allah al-Ḏahabī, al-Ḥāfidh, and asked him: “Who memorized more, Muslim b. al-Ḥajjāj, the author of Ṣaḥīḥ, or al-Nasāʿī?”
قلت سَمِعت شَيخنَا أَبَا عبد الله الذهبى الْحَافِظ وَسَأَلته أَيهمَا أحفظ مُسلم بن الْحجَّاج صَاحب الصَّحِيح أَو النسائى

He replied: “al-Nasāʿī.”
فَقَالَ النسائى

Then I mentioned this to al-Shaykh al-Imām, my father Taqī al-Dīn al-Subkī, may Allah have mercy on him, and he agreed with it.
ثمَّ ذكرت ذَلِك للشَّيْخ الإِمَام الْوَالِد تغمده الله برحمته فَوَافَقَ عَلَيْهِ

Tāj al-Dīn al-Subkī, Ṭabaqāt al-Shāfiʿiyyah al-Kubrá 3/16
تاج الدين السبكي، طبقات الشافعية الكبرى ٣/١٦
https://shamela.ws/book/6739/691

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

Allah has permitted (the men) to marry (up to) four wives by His statement: {two, or three or four} (4:3)
فَإِذَا ثَبَتَ أَنَّ نفقات الزوجات واجبة فقد إباحة اللَّهُ تَعَالَى أَنْ يَنْكِحَ أَرْبَعًا بِقَوْلِهِ: {مَثْنَى وَثُلاثَ وَرُبَاعَ} [النساء: 3]

and then He recommends to suffice with one, by His statement: {but if you fear that you shall not be able to deal justly, then (marry) only one} (4:3).
وَنَدَبَهُ إِلَى الِاقْتِصَارِ عَلَى واحدة بقوله: {فإن خفتم أن لا تعدلوا فواحدة}

Ibn Dāwūd and a ṭāʿifah (ie: group) of Ahl al-Dhāhir (ie: the Dhāhiriyyah) held the opinion that it is better to complete the marriage by having four wives if (the man) has the capability of carrying out his responsibilities towards them (the wives),
وَذَهَبَ ابْنُ دَاوُدَ وَطَائِفَةٌ مِنْ أَهْلِ الظَّاهِرِ إِلَى أَنَّ الْأَوْلَى أَنْ يَسْتَكْمِلَ نِكَاحَ الْأَرْبَعِ إذا قدر على القيام بهن

and he should not restrict himself to having just one (wife),
ولا يتقصر عَلَى وَاحِدَةٍ،

because the Prophet ﷺ did not restrict himself to one.
لِأَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َ - لَمْ يَقْتَصِرْ عَلَيْهَا،

al-Shāfīʿī recommended that a man limit himself to one wife, even though it is permissible for him to marry more, in order to protect himself from wronging them by inclining more to some of them or being unable to spend equally upon them.
وَاسْتَحَبَّ الشَّافِعِيُّ أَنْ يَقْتَصِرَ عَلَى وَاحِدَةٍ وَإِنْ أُبِيحَ لَهُ أَكْثَرُ. لِيَأْمَنَ الْجَوْرَ بِالْمَيْلِ إِلَى بَعْضِهِنَّ أَوْ بِالْعَجْزِ عَنْ نَفَقَاتِهِنَّ

al-Māwardī, al-Ḥāwī al-Kabīr 11/417
الماوردي، الحاوي الكبير ١١/٤١٧
https://shamela.ws/book/6157/5467

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

And from them was Abū Yaʿqūb Yūsuf b. Yaḥyá al-Buwayṭī:
ومنهم أبو يعقوب يوسف بن يحيى البويطي:

He died in Baġdād while imprisoned with shackles on his feet.
مات ببغداد في السجن والقيد في رجله،

He was brought from Miṣr due to the fitnah of (Khalq) al-Qurʾān (which the governors at the time were testing the scholars with).
وكان حمل من مصر في فتنة القرآن

He refused to say that it was created,
فأبى أن يقول بخلقه

So he was imprisoned until he died in 231H.
فسجن وقيد حتى مات سنة إحدى وثلاثين ومائتين.

al-Sājī said in his book: When Abū Yaʿqūb heard al-muʿaḏḏin (ie: the call to prayer) while he was in prison on Fridays,
قال الساجي في كتابه: كان أبو يعقوب إذا سمع المؤذن وهو في السجن يوم الجمعة

he would make ġusl (ie: take a bath), and put on his clothes,
اغتسل ولبس ثيابه

and walk (towards the prayer) until he reached the prison door.
ومشى حتى يبلغ باب الحبس

The (prison) guard would ask him, “Where do you think you are going?”
فيقول له السجان: أين تريد؟

He would reply, “Wherever the caller to Allah (ie: muʿaḏḏin) is.”
فيقول: حيث داعي الله

(The guard) would say: “Turn back, ʿāfāk Allah (ie: may Allah pardon you)!”
فيقول: ارجع عافاك الله،

Abū Yaʿqūb would then say, “O Allah, you know that I responded to your call, but they prevented me.”
فيقول أبو يعقوب: اللهم إنك تعلم أني قد أجبت داعيك فمنعوني.

Abū Isḥāq al-Shirāzī, Ṭabaqāt al-Fuqahāʾ 1/98
أبو إسحاق الشيرازي، طبقات الفقهاء ١/٩٨
https://shamela.ws/book/1031/92

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

Abū ʿUmar b. ʿAbd al-Barr reported from Muḥammad b. Wadāḥ who said: I asked Yaḥyá b. Maʿīn about al-Shāfiʿī and he said: ”He is not reliable.“
وَقَالَ ابو عمر ابْن عبد الْبر روينَاهُ عَن مُحَمَّد بن وضاح قَالَ سَأَلت يحبى بن معِين عَن الشَّافِعِي فَقَالَ لَيْسَ ثِقَة

Ibn ʿAbd al-Barr added that Ibn Wadāḥ himself is not considered reliable.
ثمَّ قَالَ يَعْنِي ابْن عبد الْبر ابْن وضاح لَيْسَ بِثِقَة

Ibn ʿAbd al-Barr further mentioned that there are authenticated chains leading back to Ibn Maʿīn wherein he criticized al-Shāfiʿī.
قَالَ ابْن عبد الْبر أَيْضا قد صَحَّ من طرق عَن ابْن معِين انه يتَكَلَّم فِي الشَّافِعِي

I (al-Ḏahabī) say: "By doing so, he (Ibn Maʿīn) only harmed himself.
قلت قد آذَى ابْن معِين نَفسه بذلك

People did not pay heed to his stance on al-Shāfiʿī or his opinions regarding a group of affirmers.
وَلم يلْتَفت النَّاس الى كَلَامه فِي الشَّافِعِي وَلَا الى كَلَامه فِي جمَاعَة من الاثبات

Similarly, people disregarded his authentication of certain individuals.”
كَمَا لم يلتفتوا الى توثيقه لبَعض النَّاس

We always accept his (ie: Yaḥyá b. Maʿīn's) statement in criticism and consider it superior to that of many of al-ḥuffādh (ie: traditionalists),
فَإنَّا نقبل قَوْله دَائِما فِي الْجرْح وَالتَّعْدِيل ونقدمه على كثير من الْحفاظ

as long as he does not contradict al-jamhūr (ie: the majority of the scholars) in his ijtihād (ie: assessment of a person).
مَا لم يُخَالف الْجُمْهُور فِي اجْتِهَاده.

If he alone authenticates a narrator whom al-jamhūr (find weak),
فَإِذا انْفَرد بتوثيق من لينه الْجُمْهُور

or weakens a narrator whose narrations al-jamhūr accept,
أَو بِتَضْعِيف من وَثَّقَهُ الْجُمْهُور وقبلوه

we defer to the statements of al-aʿimmah (ie: the leading scholars), disregarding a shāḏ (ie: lone) opinion.
فَالْحكم لعُمُوم أَقْوَال الْأَئِمَّة لَا لمن شَذَّ

al-Ḏahabī, al-Ruwāt al-Thiqāt al-Mutakallim Fīhim Bimā Lā Yūjibu Raddahum 1/29
الذهبي، الرواة الثقات المتكلم فيهم بما لا يوجب ردهم ١/٢٩
https://shamela.ws/book/5817/8

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

al-Ṭaḥāwī said: Abū ʿUbayd reminded me with different Masāʿil (matters),
وقال الطحاوي: كَانَ أبو عبيد يذاكرني بالمسائل،

so I answered him one day in regards to a matter.
فأجبته يوماً فِي مسألة،

So he said to me: “This is not the statement of Abū Ḥanīfah!”
فقال لي مَا هَذَا قول أبي حنيفة.

So I said to him: “O Qāḍī (ie: judge), is it that everything Abū Ḥanīfah said I say with it?”
فقلت لَهُ: أَيُّها القاضي أوَ كل مَا قاله أبو حنيفة أقول بِهِ.

He said: “I did not think you were except a muqallid (ie: blind follower).”
قال: مَا ظننتك إِلاَّ مقلِّداً.

So I said to him: “And is he who makes taqlīd except a fanatic?”
فقلت لَهُ: وهل يقلد إِلاَّ عَصَبِي

So he said to me: “Or slow minded (ie: foolish person).”
فقال لي أَوْ غبي.

Ibn Ḥajar al-ʿAsqalānī, Rafʿ al-Iṣar ʿan Qaḍāt Miṣr 1/273
ابن حجر العسقلاني، رفع الإصر عن قضاة مصر ١/٢٧٣
https://shamela.ws/book/12724/272

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

I am very impressed with the statements of Abū Zarʿah regarding al-jarḥ wa ʿl-taʿdīl (ie: criticism and validation);
قُلْتُ: يُعْجِبُنِي كَثِيْراً كَلاَمَ أَبِي زُرْعَةَ فِي الجَرْحِ وَالتَّعْدِيْلِ،

they reflect al-waraʿ (ie: piety) and deep knowledge.
يَبِيْنُ عَلَيْهِ الوَرَعُ وَالمَخْبَرَةُ،

Unlike his colleague Abū Ḥātim, who was excessively critical.
بِخِلاَفِ رَفِيْقِهِ أَبِي حَاتِمٍ، فَإِنَّهُ جَرَّاحٌ.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 13/81
الذهبي، سير أعلام النبلاء ١٣/٨١
https://shamela.ws/book/10906/8453

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

There is no doubt that when the Imām al-Shāfiʿī resided in Miṣr (ie: Egypt) and differed with his contemporaries among the Mālikis,
وَلاَ رَيْبَ أَنَّ الإِمَامَ لَمَّا سَكَنَ مِصْرَ، وَخَالَفَ أَقْرَانَهُ مِنَ المَالِكيَّةِ،

and weakened some of their positions on furūʿ (ie: subsidiary issues) with evidence from the Sunnah,
وَوَهَّى بَعْضَ فُرُوْعِهِم بِدَلاَئِلِ السُّنَّةِ،

and disagreed with his Shaykh (Mālik) on certain issues,
وَخَالَفَ شَيْخَهُ فِي مَسَائِلَ،

they were pained by him,
تَأَلَّمُوا مِنْهُ،

they attacked him,
وَنَالُوا مِنْهُ،

and animosity arose between them.
وَجَرَتْ بَيْنَهُم وَحْشَةٌ

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 10/95
الذهبي، سير أعلام النبلاء ١٠/٩٥
https://shamela.ws/book/10906/6580

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

al-Nawawī may Allah have mercy him said: The maḏhab (ie: school of thought of) Mālik, Abū Ḥanīfah, Shāfiʿī, Aḥmad, wa jamāhīr (ie: the majority of) the Salaf and khalaf is to that the one who has to make up missed fasts due to ḥayḍ wa safar (ie: menstruation and travel) can delay it
قال النوويّ رحمه الله: مذهب مالك، وأبي حنيفة، والشافعيّ، وأحمد، وجماهير السلف والخلف أن قضاء رمضان في حقّ من أفطر بعذر، كحيض، وسفر، يجب على التراخي،

and it is not required for them to take initiative to complete them at the beginning of the affair.
ولا يشترط المبادرة به في أول الإمكان،

However, they say: it is not allowed to delay it from the coming Shaʿbān because they will then delay it to a time it will not be accepted and it is the next Ramaḍān.
لكن قالوا: لا يجوز تأخيره عن شعبان الآتي؛ لأنه يؤخره حينئذ إلى زمان لا يقبله، وهو رمضان الآتي

Muḥammad b. Ādam al-Ithīobī, al-Baḥr al-Muḥīt al-Thajāj Sharḥ Ṣaḥīḥ al-Imām Muslim b. al-Ḥajjāj 21/305
محمد بن آدم الأثيوبي، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج ٢١/٣٠٥
https://shamela.ws/book/148870/12599

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

And in Tārīkh Baġdād 13/403: Abū Tawbah al-Rabīʿ b. Nāfiʿ narrated to us, ʿAbd Allah b. al-Mubārak said: “Whoever looks into the book al-Ḥīl (ie: Tricks) by Abū Ḥanīfah will make lawful what Allah has forbidden, and will forbid what Allah has made lawful.”
وفي "تاريخ بغداد" (13/403 [426]) من طريقه: "حدثنا أبو توبة الربيع بن نافع، حدثنا عبد الله بن المبارك قال: من نظر في كتاب "الحيل" لأبي حنيفة أحلَّ ما حرَّم الله، وحرَّم ما أحلَّ الله".

al-Ustāḏ (al-Kawtharī) said on p. 121: Ibn Abī Ḥātim said: “He (ie: my father) spoke about him (ie: criticized a narrator in the chain).”
قال الأستاذ (ص 121): "قال ابن أبي حاتم: تكلَّموا فيه".

I say: Abū Ḥātim did not speak about them, rather it is his son (Ibn Abī Ḥātim) who said: “They spoke about him.”
أقول: لم يتكلم فيه أبو حاتم وإنما قال ابنه: "تكلَّموا فيه"،

and it is not known who spoke nor what was said.
ولا يُدرَى من المتكلّم ولا الكلام.

And al-Nasāʿī, (Imām) Muslim, al-Dāraquṭnī, and others have considered him thiqqah (ie: trustworthy), so he is certainly thiqqah.
وقد وثقه النسائي ومسلمة والدارقطني وغيرهم، فهو ثقة حتمًا.

ʿAbd al-Raḥmān al-Muʿallimī al-Yamānī, Āthar 10/717
عبد الرحمن المعلمي اليماني، آثار ١٠/٧١٧
https://shamela.ws/book/14381/4594

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

ʿAlī b. Abī Ṭālib (may Allah be pleased with him) said, “al-ʿaml al-ṣāliḥ (ie: the righteous deeds) are those that you do not want any praise from anyone, except from Allah.”

حَدَّثَنِي سُفْيَانُ بْنُ وَكِيعٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ عَطَاءِ بْنِ السَّائِبِ، قَالَ: بَلَغَنِي أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ، قَالَ: الْعَمَلُ الصَّالِحُ الَّذِي لَا تُرِيدُ أَنْ يَحْمَدَكَ عَلَيْهِ أَحَدٌ إِلَّا لِلَّهِ

Ibn Abī ʾl-Dunyā, al-Ikhlāṣ wa ʾl-Niyyah 1/35 #5
ابن أبي الدنيا، الإخلاص ١/٣٥ #٥
https://shamela.ws/book/6225/2

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

Among these (that are forbidden to eat) are: wild beasts with fangs,
ومن ذلك: ذو الناب من السباع،

and birds with claws.
وذو المخالب من الطيور،

The Messenger ﷺ forbade every wild animal with fangs,
فالرسول نهى عن كلِّ ذي نابٍ من السباع،

and every bird with claws,
وعن كل ذي مخلبٍ من الطير،

and he said: “Every wild animal with fangs is ḥarām (ie: forbidden) to eat.”
وقال: كل ذي نابٍ من السباع فأكله حرام،

This meaning came in several ḥadīths: The ḥadīth of Abū Hurayrah.
جاء هذا المعنى في عدّة أحاديث: حديث أبي هريرة،

And a jamāʿah (ie: group of) al-ṣaḥābah (ie: the Companions) included the prohibition of every al-ḥaywānāt (ie: animal) with a fang,
وجماعة من الصحابة فيه النَّهي عن كل ذي نابٍ من الحيوانات،

and every bird with a claw:
وكل ذي مخلبٍ من الطير:

such as a dog, a lion, a tiger, a wolf, and the like.
كالكلب، والأسد، والنمر، والذئب، وأشباهها،

These are among those with fangs,
هذه من ذوات الناب،

and they are all forbidden,
كلها مُحرَّمة

as in the ḥadīth of Abū Hurayrah,
كما في حديث أبي هريرة،

and other ḥadīths that came in the meaning indicating the taḥrīm (ie: prohibition).
وأحاديث أخرى جاءت في المعنى تدل على تحريم ذلك،

That, and the same applies to what has a claw: such as the eagle, the falcon, the falcon, and the like, which have a claw with which it hunts.
وهكذا ما كان له مخلب: كالعقاب، والباز، والصقر، وأشباهها مما له مخلب يصيد به.

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz / عبد العزيز ابن باز
https://www.binbaz.org.sa/audios/142

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

Farwa Ibn Abī ʿl-Maġrāʾ informed us (who said) ʿAlī Ibn Mus-hir informed us from Hishām b. ʿUrwah from his father, from Ibn ʿUmar (may Allah be pleased with him):
أَخْبَرَنَا فَرْوَةُ بْنُ أَبِي الْمَغْرَاءِ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا،

A man asked him in regards to a masʿalah (ie: matter).
أَنَّ رَجُلًا سَأَلَهُ عَنْ مَسْأَلَةٍ

So he (Ibn ʿUmar) said: “There is no knowledge for me in regards to it.”
فَقَالَ: لَا عِلْمَ لِي بِهَا،

So when the man turned his back,
فَلَمَّا أَدْبَرَ الرَّجُلُ،

Ibn ʿUmar said: “Wonderful what Ibn ʿUmar said, he was asked in regards to that which he does not know so he said there is no knowledge for me in regards to it.”
قَالَ ابْنُ عُمَرَ: " نِعْمَ مَا قَالَ ابْنُ عُمَرَ، سُئِلَ عَمَّا لَا يَعْلَمُ فَقَالَ: لَا عِلْمَ لِي بِهِ "

al-Dārimī, al-Sunan 1/276 #185
الدارمي، سنن ١/٢٧٦ #١٨٥
https://shamela.ws/book/21795/208

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

ʿAbbād b. ʿAbbād reported: Shuʿbah intended to criticize Khālid al-Ḥaḏḏāʾ.
حَدَّثَنَا مُحَمَّدٌ قَالَ: حَدَّثَنَا الْحَسَنُ قَالَ: حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ قَالَ: حَدَّثَنَا عَبَّادُ بْنُ عَبَّادٍ قَالَ: أَرَادَ شُعْبَةُ أَنْ يَضَعَ فِي خَالِدٍ الْحَذَّاءِ

So, Ḥammād b. Zayd and I went to him to admonish him, saying, “What is wrong with you? Have you lost your mind? You are more knowledgeable (than this)!”
قَالَ: فَأَتَيْتُ أَنَا وَحَمَّادُ بْنُ زَيْدٍ فَقُلْنَا لَهُ: " مَا لَكَ؟ أَجُنِنْتَ؟ أَنْتَ أَعْلَمُ

Upon facing our barrage of threats (ie: admonishments), he refrained.
وَتَهَدَّدْنَاهُ فَأَمْسَكَ.

al-ʿUqaylī, al-Ḍuʿafāʾ al-Kabīr 2/4
العقيلي، الضعفاء الكبير ٢/٤
https://shamela.ws/book/13041/930

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